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Deaths aduantage little regarded. ISAI. 57. 1. The righteous perisheth, and no man considereth it in heart:
Death's advantage little regarded. ISAIAH. 57. 1. The righteous Perishes, and no man Considereth it in heart:
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And mercifull men are taken away, and no man vnderstandeth that the righteous is takē away from the euill to come.
And merciful men Are taken away, and no man understandeth that the righteous is taken away from the evil to come.
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THe holy Prophet of the Lord, in the 9. verse of the Chapter immediatly going before, hath fore-told of a fearefull iudgement which was like to fall vpon the Iewes. He calles for the wild beasts of the field and the forest, to come and ▪ denoure them:
THe holy Prophet of the Lord, in the 9. verse of the Chapter immediately going before, hath foretold of a fearful judgement which was like to fallen upon the Iewes. He calls for the wild beasts of the field and the forest, to come and ▪ denoure them:
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meaning thereby the Gentils, which should bee the executioners of the Lords iudgements vpon them.
meaning thereby the Gentiles, which should be the executioners of the lords Judgments upon them.
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And because the Lords iudgements are alwayes righteous, hee afterwards shewes the causes which would prouoke him to inflict them.
And Because the lords Judgments Are always righteous, he afterwards shows the Causes which would provoke him to inflict them.
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The first cause is set downe at large in the rest of the verses following in the same Chapter, the blindnes, idlenes, couetousnes,
The First cause is Set down At large in the rest of the Verses following in the same Chapter, the blindness, idleness, covetousness,
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and securitie of them which were appointed for teachers among them:
and security of them which were appointed for Teachers among them:
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the neglect of their dutie, being a speciall occasion of the peoples sinne, is alleadged as the first cause of the iudgement ensuing.
the neglect of their duty, being a special occasion of the peoples sin, is alleged as the First cause of the judgement ensuing.
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The second cause was in the common people, set downe in the first verse of this Chapter,
The second cause was in the Common people, Set down in the First verse of this Chapter,
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and that was their carelesse regard of the death of righteous men, though many of them were taken away, to forewarne them of some strange iudgement to come;
and that was their careless regard of the death of righteous men, though many of them were taken away, to forewarn them of Some strange judgement to come;
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yet they regarded it not, but still proceeded forward in their sins, and therefore were like to caste of some miseries, from which the righteous were freed by their speedy death.
yet they regarded it not, but still proceeded forward in their Sins, and Therefore were like to cast of Some misery's, from which the righteous were freed by their speedy death.
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In these words foure seuerall circumstances are to be obserued. 1. The persons who did dye. 2. The manner of their death. 3. The contempt and carelesse regard of their death. 4. The end of their death. 1. The persons which dyed, are described by two properties. 1. the righteous. 2. mercifull men. 2. The manner of their death is set foorth by two seuerall tearmes, perisheth: are taken away.
In these words foure several Circumstances Are to be observed. 1. The Persons who did die. 2. The manner of their death. 3. The contempt and careless regard of their death. 4. The end of their death. 1. The Persons which died, Are described by two properties. 1. the righteous. 2. merciful men. 2. The manner of their death is Set forth by two several terms, Perishes: Are taken away.
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3. The contempt and carelesse regard of their death, is also set downe by two phrases, no man considereth it in heart: and no man vnderstandeth it.
3. The contempt and careless regard of their death, is also Set down by two phrases, no man Considereth it in heart: and no man understandeth it.
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Lastly, the end wherefore they dyed was, to preuent future euils: the righteous is taken away from the euill to come: of these in order.
Lastly, the end Wherefore they died was, to prevent future evils: the righteous is taken away from the evil to come: of these in order.
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1. For the persons which dyed, the Prophet saith, the righteous perisheth. Concerning whom, two things are to be considered:
1. For the Persons which died, the Prophet Says, the righteous Perishes. Concerning whom, two things Are to be considered:
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first, the meanes by which men are made righteous: secondly, the markes by which wee may know who are righteous.
First, the means by which men Are made righteous: secondly, the marks by which we may know who Are righteous.
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For the former, you must know that by nature all are corrupt and vnrighteous, but yet may be made righteous by iustification, and sanctification:
For the former, you must know that by nature all Are corrupt and unrighteous, but yet may be made righteous by justification, and sanctification:
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for there is a righteousnes of imputation, and also a righteousnes of sanctification;
for there is a righteousness of imputation, and also a righteousness of sanctification;
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the one to make vs righteous before God, the other to make vs righteous before men.
the one to make us righteous before God, the other to make us righteous before men.
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The righteousnes of imputation is the righteousnes of Christ imputed vnto vs by faith, for our iustification.
The righteousness of imputation is the righteousness of christ imputed unto us by faith, for our justification.
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Our owne inherent righteousnes is not sufficient to make vs truely and perfectly righteous before God,
Our own inherent righteousness is not sufficient to make us truly and perfectly righteous before God,
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and therefore this Prophet saith afterward in the name of himselfe, and of all the people, All our righteousnes is as filthie cloutes. And Daiud, one of Gods faithfull seruants thus framed his prayer vnto the Lord:
and Therefore this Prophet Says afterwards in the name of himself, and of all the people, All our righteousness is as filthy clouts. And David, one of God's faithful Servants thus framed his prayer unto the Lord:
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Enter not into iudgement with thy seruant: for in thy sight shall none that liueth bee iustisted. Enter not into judgement with thy servant: for in thy sighed shall none that lives be iustisted.
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And Paul thus speaketh of himselfe in regard of his Apostleship, I know nothing by my selfe,
And Paul thus speaks of himself in regard of his Apostleship, I know nothing by my self,
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yet am I not thereby iustified. Nothing can satisfye the iustice of God, and make vs appeare righteous in his sight, yet am I not thereby justified. Nothing can satisfy the Justice of God, and make us appear righteous in his sighed,
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but onely the righteousnes of Iesus Christ, imputed to vs. And therefore the same Saint Paul said, I haue counted all things losse,
but only the righteousness of Iesus christ, imputed to us And Therefore the same Saint Paul said, I have counted all things loss,
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and do iudge them to be dung, that I might winne Christ, and might be found in him, not hauing mine owne righteousnes which is of the lawe,
and do judge them to be dung, that I might win christ, and might be found in him, not having mine own righteousness which is of the law,
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but that which is through the faith of Christ, euen the righteousnes which is of God through faith. but that which is through the faith of christ, even the righteousness which is of God through faith.
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The same doctrine he taught vnto others, whose saluation he desired as well as his owne.
The same Doctrine he taught unto Others, whose salvation he desired as well as his own.
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As by one mans disobedience (saith he) many were made sinners: so by the obedience of one, shall many bee made righteous. As by one men disobedience (Says he) many were made Sinners: so by the Obedience of one, shall many be made righteous.
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Whence we may reason, as Augustine and others haue done against the Pelagians, that as Adams eating of the forbidden tree was imputed to all his posteritie,
Whence we may reason, as Augustine and Others have done against the Pelagians, that as Adams eating of the forbidden tree was imputed to all his posterity,
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though they neuer tasted of the fruit with their lips;
though they never tasted of the fruit with their lips;
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so the righteousnes and obedience of Christ shall make all them which are of him, righteous before God,
so the righteousness and Obedience of christ shall make all them which Are of him, righteous before God,
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though they themselues haue as yet practised no righteousnes.
though they themselves have as yet practised no righteousness.
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Againe hee saith, that God hath made him sinne for vs, which knew no sinne, that we should be made the righteousnes of God in him.
Again he Says, that God hath made him sin for us, which knew no sin, that we should be made the righteousness of God in him.
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As therefore Christ was made sinne for vs, not by infusion of sinne into his person,
As Therefore christ was made sin for us, not by infusion of sin into his person,
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but by imputation of our sinnes vnto him:
but by imputation of our Sins unto him:
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so must we be made righteous before God, not by infusion of righteousnes into our owne persons,
so must we be made righteous before God, not by infusion of righteousness into our own Persons,
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but by imputation of Christs righteousnes vnto vs. As the Moone and all the Starres borow all their light from the sunne:
but by imputation of Christ righteousness unto us As the Moon and all the Stars borrow all their Light from the sun:
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so the Church and euery member of it borow all their righteousnes from Christ the sunne of righteousnes.
so the Church and every member of it borrow all their righteousness from christ the sun of righteousness.
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If this he true, then the heathen Philosophers and wise men, which liued most vprightly in the sight of men,
If this he true, then the heathen Philosophers and wise men, which lived most uprightly in the sighed of men,
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and yet wanted the knowledge of Christ and faith in him, could not be righteous before God.
and yet wanted the knowledge of christ and faith in him, could not be righteous before God.
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They wanting the law, did by nature many things contayned in the law, yet could not be made righteous thereby:
They wanting the law, did by nature many things contained in the law, yet could not be made righteous thereby:
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that was but a righteousnes, by which an vngodly man is lifted vp that he might fall into punishment. that was but a righteousness, by which an ungodly man is lifted up that he might fallen into punishment.
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And in this respect, the Iewes which reiected Christ (how holy soeuer their liues were in outward shew) could not be righteous before God, And in this respect, the Iewes which rejected christ (how holy soever their lives were in outward show) could not be righteous before God,
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because as Paul testifieth of them, they being ignorant of the righteousnes of God, and going about to stablish their owne righteousnes, haue not submitted themselues to the righteousnes of God.
Because as Paul Testifieth of them, they being ignorant of the righteousness of God, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God.
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And likewise in regard hereof it is hard to finde in the Church of Rome a man that is truely righteous before God.
And likewise in regard hereof it is hard to find in the Church of Room a man that is truly righteous before God.
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For the papists hold, that we are made righteous by infusion of grace, and practise of good workes,
For the Papists hold, that we Are made righteous by infusion of grace, and practice of good works,
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and that we can be no more righteous by the righteousnes of Christ imputed vnto vs,
and that we can be no more righteous by the righteousness of christ imputed unto us,
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then we may bee wise by another mans wisdome, or learned by another mans learning.
then we may be wise by Another men Wisdom, or learned by Another men learning.
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But if they would duely consider either the perfection of the Lords iustice, or the imperfection of our inherent grace and good workes, they would not imagine that the one could be satisfied by the other.
But if they would duly Consider either the perfection of the lords Justice, or the imperfection of our inherent grace and good works, they would not imagine that the one could be satisfied by the other.
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Augustine said, that which the law of workes commaunded by threatning, the law of faith doth obtaine by beleeuing. Augustine said, that which the law of works commanded by threatening, the law of faith does obtain by believing.
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Christ Iesus as he is mediator, is as truly giuen vnto vs of God, as any land can be giuen by one to another,
christ Iesus as he is Mediator, is as truly given unto us of God, as any land can be given by one to Another,
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and therefore we may as wel be made righteous by his righteousnes, as one man may be made rich by another mans riches giuen vnto him.
and Therefore we may as well be made righteous by his righteousness, as one man may be made rich by Another men riches given unto him.
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And it is strange to see the partialitie of Papists in the matter of impuratiō,
And it is strange to see the partiality of Papists in the matter of impuration,
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for they teach that the fastings and satisfactory deeds of one man be auaileable to others,
for they teach that the Fastings and satisfactory Deeds of one man be available to Others,
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yea and that holy saincts or other vertuous persons may in measure and proportion of other mens necessities and deseruings, allot vnto them,
yea and that holy Saints or other virtuous Persons may in measure and proportion of other men's necessities and deservings, allot unto them,
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as well the supererogation of their spirituall works, as those that abound in worldly goods may giue almes of their superfluities, to them which are in necessitie: as well the supererogation of their spiritual works, as those that abound in worldly goods may give alms of their superfluities, to them which Are in necessity:
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and yet they deny that the righteousnes of Christ may be imputed vnto vs for iustification;
and yet they deny that the righteousness of christ may be imputed unto us for justification;
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as if the Lord would accept the works of men to satisfie for vs, and not the righteousnes of his owne Sonne.
as if the Lord would accept the works of men to satisfy for us, and not the righteousness of his own Son.
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2. Secondly, men are made righteous by sanctification, when by the spirit of God the mind is enlightened, the heart is mollified, the will is rectified, the affections are changed,
2. Secondly, men Are made righteous by sanctification, when by the Spirit of God the mind is enlightened, the heart is mollified, the will is rectified, the affections Are changed,
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and the whole course of the life is reformed:
and the Whole course of the life is reformed:
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so that whereas before they liked and loued, and liued in sinne, now they abhorre it, and auoyde it:
so that whereas before they liked and loved, and lived in sin, now they abhor it, and avoid it:
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and therefore it is said, he that doth righteousnes is righteous, as he is righteous: and whosoeuer doth not righteousnes is not of God.
and Therefore it is said, he that does righteousness is righteous, as he is righteous: and whosoever does not righteousness is not of God.
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Yet this doth not make vs perfectly righteous, but imperfectly, and not before God, but before men, and of this Iames speaketh, saying, Was not Abraham our father iustified through workes,
Yet this does not make us perfectly righteous, but imperfectly, and not before God, but before men, and of this James speaks, saying, Was not Abraham our father justified through works,
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when he offered his sonne on the altar? Yee see then how that of workes a man is iustified, and not of faith onely. when he offered his son on the altar? Ye see then how that of works a man is justified, and not of faith only.
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That is, a man is declared, manifested, & tryed to be iust by the works of the law,
That is, a man is declared, manifested, & tried to be just by the works of the law,
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and so doe diuers of the Schoolemen expound that place.
and so do diverse of the Schoolmen expound that place.
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And indeede vnlesse wee did so vnderstand it, the Apostle Iames would contradict the Apostle Paul, who saith, that a man is iustified by faith, without the workes of the law:
And indeed unless we did so understand it, the Apostle James would contradict the Apostle Paul, who Says, that a man is justified by faith, without the works of the law:
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so that there is one righteousnes imputed, another righteousnes exercised and declared.
so that there is one righteousness imputed, Another righteousness exercised and declared.
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Whosoeuer are iustified by Christs merits, they are at the same instant sanctified by his spirit,
Whosoever Are justified by Christ merits, they Are At the same instant sanctified by his Spirit,
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and made able to practise righteousnes in their conuersation.
and made able to practise righteousness in their Conversation.
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Herein God excelleth all Princes in the world, for they may vpon good consideration receiue againe into fauour those which haue offended them,
Herein God excels all Princes in the world, for they may upon good consideration receive again into favour those which have offended them,
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as Dauid did Absolom; yea they may restore them to the former dignities which they had taken from them:
as David did Absalom; yea they may restore them to the former dignities which they had taken from them:
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yet they cannot alter their nature and disposition, to make them more dutifull then they were before.
yet they cannot altar their nature and disposition, to make them more dutiful then they were before.
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But God thus dealeth with his subiects that haue offended him:
But God thus deals with his Subjects that have offended him:
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he doth not only forgiue them their sinnes, and receiue them into fauour for Christs sake,
he does not only forgive them their Sins, and receive them into favour for Christ sake,
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but also sanctifieth them by his spirit, to keepe them in obedience afterward. Now the markes, whereby a righteous man may be knowne, are to be learned:
but also Sanctifieth them by his Spirit, to keep them in Obedience afterwards. Now the marks, whereby a righteous man may be known, Are to be learned:
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for many would be reckoned in this number, which are vnrighteous:
for many would be reckoned in this number, which Are unrighteous:
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There is a generation which are pure in their owne conceit, and yet are not washed from their filthines. There is a generation which Are pure in their own conceit, and yet Are not washed from their filthiness.
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Although the best and surest knowledge ariseth from the causes of a thing, and therefore we might best learne who is a righteous man by that which was spoken before;
Although the best and Surest knowledge arises from the Causes of a thing, and Therefore we might best Learn who is a righteous man by that which was spoken before;
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yet because those things are inward and secret, I will teach you foure outward markes whereby a righteous man may be discerned.
yet Because those things Are inward and secret, I will teach you foure outward marks whereby a righteous man may be discerned.
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First, a righteous man may be knowne by the generalitie of his obedience, if it extend it selfe to the whole course of his life,
First, a righteous man may be known by the generality of his Obedience, if it extend it self to the Whole course of his life,
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and to all the commaundements of God. If he doe not take libertie in any one sinne, but striueth to auoyd all:
and to all the Commandments of God. If he do not take liberty in any one sin, but strives to avoid all:
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nor omitteth any one good dutie, but indeuoureth to performe all, being like to Zacharias and Elizabeth, who were iust before God,
nor omitteth any one good duty, but endeavoureth to perform all, being like to Zacharias and Elizabeth, who were just before God,
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and walked in all the commaundements and ordinances of the Lord without reproofe. and walked in all the Commandments and ordinances of the Lord without reproof.
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Considering that God will not dispense with any of his seruants for the breach of any one of his lawes,
Considering that God will not dispense with any of his Servants for the breach of any one of his laws,
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as Princes sometimes vpon speciall occasions dispence with some of their subiects for penall Statutes,
as Princes sometime upon special occasions dispense with Some of their Subjects for penal Statutes,
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and seeing that hee who binds vs to all in generall, bindeth vs to euery one in particular:
and seeing that he who binds us to all in general, binds us to every one in particular:
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and that whosoeuer keepeth the whole lawe, and yet faileth in one point, is guiltie of all: and that whosoever Keepeth the Whole law, and yet Faileth in one point, is guilty of all:
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a true righteous man will be as carefull to keepe one as another.
a true righteous man will be as careful to keep one as Another.
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Some men are like to Naaman, for he professed the true God of Israel, and promised to serue and worship him alone:
some men Are like to Naaman, for he professed the true God of Israel, and promised to serve and worship him alone:
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yet desired to be borne withall for one speciall sin:
yet desired to be born withal for one special since:
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herein (saith he to the Prophet) the Lord be mercifull vnto thy seruant, that when my maister goeth into the house of Rimmon, to worship there, and leaneth on my hand, herein (Says he to the Prophet) the Lord be merciful unto thy servant, that when my master Goes into the house of Rimmon, to worship there, and leaneth on my hand,
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and I bow my selfe in the house of Rimmon, the Lord bee mercifull vnto thy seruant in this point. and I bow my self in the house of Rimmon, the Lord be merciful unto thy servant in this point.
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So they are willing to auoyde all other sinnes saue onely one which serueth most for their pleasure or profit, they desire to be pardoned for it.
So they Are willing to avoid all other Sins save only one which serveth most for their pleasure or profit, they desire to be pardoned for it.
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These are little better then Herod was, for he feared Iohn Baptist, and reuerenced him, heard him gladly,
These Are little better then Herod was, for he feared John Baptist, and reverenced him, herd him gladly,
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and did many things after him: but when Iohn told him that it was not lawfull for him to haue his brothers wife, he would not obey him, and did many things After him: but when John told him that it was not lawful for him to have his Brother's wife, he would not obey him,
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because that sinne serued most for his pleasure.
Because that sin served most for his pleasure.
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Although a Ship bee sound in all parts but one, and leaketh in no place saue onely one,
Although a Ship be found in all parts but one, and leaketh in no place save only one,
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yet it may bee drowned by meanes of that one.
yet it may be drowned by means of that one.
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Though the walls of a besieged Citie bee strong, and well fortified in all places saue one,
Though the walls of a besieged city be strong, and well fortified in all places save one,
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and haue no breaches saue onely one, the enemies may enter in at that one, and spoyle the Citie.
and have no Breaches save only one, the enemies may enter in At that one, and spoil the city.
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Our soule is as a Ship on the sea, if it haue but one hole where it leaketh, it may make shipwracke of faith and a good conscience:
Our soul is as a Ship on the sea, if it have but one hold where it leaketh, it may make shipwreck of faith and a good conscience:
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it is as a Citie besieged by the Diuel and his angels, if there be but one breach in the walls of it, the diuel may there enter, and spoyle it.
it is as a city besieged by the devil and his Angels, if there be but one breach in the walls of it, the Devil may there enter, and spoil it.
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A birde is catched in a snare or grinne, and held fast in it, as well by one claw,
A bird is catched in a snare or grin, and held fast in it, as well by one claw,
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as by both legs, or the whole body:
as by both legs, or the Whole body:
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so the Diuell, who layeth snares for our soules, may catch and hold them as well by one sinne, as by many.
so the devil, who Layeth snares for our Souls, may catch and hold them as well by one sin, as by many.
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I acknowledge there is imperfection in all.
I acknowledge there is imperfection in all.
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Righteous Lot had a fault, iust Noah had a fall, Dauid shewed his infirmity, and Peter his frailty:
Righteous Lot had a fault, just Noah had a fallen, David showed his infirmity, and Peter his frailty:
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yet the righteous either sinne of ignorance, not knowing that they doe amisse:
yet the righteous either sin of ignorance, not knowing that they do amiss:
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or if they know it, it is not often, but seldome ▪ afterward they are grieued for it,
or if they know it, it is not often, but seldom ▪ afterwards they Are grieved for it,
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and made more carefull to auoyde it.
and made more careful to avoid it.
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But he which without repentance continueth still in one grosse sinne, and often practiseth it, cannot be reputed a righteous man,
But he which without Repentance Continueth still in one gross sin, and often Practiseth it, cannot be reputed a righteous man,
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though he eschue many other sinnes. A little leauen sowreth the whole lumpe.
though he eschew many other Sins. A little leaven soureth the Whole lump.
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As dead flyes putrefie a whole boxe of oyntment, and a little folly, him that is in estimation for wisdome; As dead flies putrefy a Whole box of ointment, and a little folly, him that is in estimation for Wisdom;
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so one sinne being continually practised, spoileth all his righteousnes.
so one sin being continually practised, spoileth all his righteousness.
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Secondly, a righteous man may be known by the end whereunto his workes of righteousnes are directed,
Secondly, a righteous man may be known by the end whereunto his works of righteousness Are directed,
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and that is the glory of God.
and that is the glory of God.
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Let your light so shine before men (saith Christ) that they may see your good workes, Let your Light so shine before men (Says christ) that they may see your good works,
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and glorifie your father which is in heauen. and Glorify your father which is in heaven.
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And Paul saith, Whether ye eate or drinke, or whatsoeuer else yee doe, doe all to the glorie of God.
And Paul Says, Whither you eat or drink, or whatsoever Else ye do, do all to the glory of God.
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Though men practise neuer so many good workes, yet if in doing of them they propound not this end, they are not to be accounted righteous men;
Though men practise never so many good works, yet if in doing of them they propound not this end, they Are not to be accounted righteous men;
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no more then he is to be esteemed a good Archer which can draw a strong bow, hath a faire loose,
no more then he is to be esteemed a good Archer which can draw a strong bow, hath a fair lose,
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and doth shoote farre, and yet alwayes shootes a great way off from the marke.
and does shoot Far, and yet always shoots a great Way off from the mark.
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In this respect the Pharisies were not to be reckoned in the number of righteous men,
In this respect the Pharisees were not to be reckoned in the number of righteous men,
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for they did all to be seene of men: they did fast, and pray, and giue almes, to be seene of men.
for they did all to be seen of men: they did fast, and pray, and give alms, to be seen of men.
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The Papists also faile in this propertie:
The Papists also fail in this property:
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for they doe all to merit thereby, like to hired seruants and labourers, which worke for their wages,
for they do all to merit thereby, like to hired Servants and labourers, which work for their wages,
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and would do little or nothing for their Masters, vnlesse they might bee well paied for their paines.
and would do little or nothing for their Masters, unless they might be well paid for their pains.
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But we must acknowledge our selues not to bee seruants, but sonnes, and not sonnes of the bond-woman, but of the free-woman:
But we must acknowledge our selves not to be Servants, but Sons, and not Sons of the bondwoman, but of the freewoman:
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and that we ought of dutie to serue the Lord all the daies of our liues,
and that we ought of duty to serve the Lord all the days of our lives,
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though we should receiue nothing for our labour. In all our workes we must seeke his glorie;
though we should receive nothing for our labour. In all our works we must seek his glory;
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if he bestow any reward vpon vs, we may take it as an vndeserued gift of his bountifull goodnes.
if he bestow any reward upon us, we may take it as an undeserved gift of his bountiful Goodness.
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I graunt indeede that righteous men haue some hypocrisie and vaineglorie mingled with sinceritie in their best actions,
I grant indeed that righteous men have Some hypocrisy and vainglory mingled with sincerity in their best actions,
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and do some things as well for their owne prayse, as Gods glorie: yet if there be more synceritie in them, then hypocrisie;
and do Some things as well for their own praise, as God's glory: yet if there be more sincerity in them, then hypocrisy;
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if they doe more good works for Gods glorie, then for other sinister ends, they lose not the name and dignitie of righteous men.
if they do more good works for God's glory, then for other sinister ends, they loose not the name and dignity of righteous men.
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For as the Philosophers teach concerning elementary bodies, that they are not made of one element onely,
For as the Philosophers teach Concerning elementary bodies, that they Are not made of one element only,
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but of all foure, yet haue their names of the praedominant element, as some are called earthly bodies, not watery, aeriall,
but of all foure, yet have their names of the predominant element, as Some Are called earthly bodies, not watery, aerial,
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or fiery bodies, because they haue more earth, then water or ayre in them:
or fiery bodies, Because they have more earth, then water or air in them:
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and as the Phisitians say of the humours in mans body, that although they be not pure,
and as the Physicians say of the humours in men body, that although they be not pure,
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but mixed one with another, yet euery one doth carry the name of that humour which doth most abound:
but mixed one with Another, yet every one does carry the name of that humour which does most abound:
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so may wee say of the generall conuersation and the particular actions of men, that if in them they seeke more the glorie of God,
so may we say of the general Conversation and the particular actions of men, that if in them they seek more the glory of God,
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then their owne prayse or profit, they are truely righteous.
then their own praise or profit, they Are truly righteous.
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Thirdly a righteous man may be knowne by his perseuerance in righteousnes, for he which is truely made righteous by faith in Christ,
Thirdly a righteous man may be known by his perseverance in righteousness, for he which is truly made righteous by faith in christ,
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and sanctification of the spirit, will continue righteous vnto the end. True and sauing righteousnes is one of those gifts of God which are without repentance.
and sanctification of the Spirit, will continue righteous unto the end. True and Saving righteousness is one of those Gifts of God which Are without Repentance.
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It can not be lost fully and finally. Those which turne from their righteousnes and commit iniquitie, shall not liue:
It can not be lost Fully and finally. Those which turn from their righteousness and commit iniquity, shall not live:
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their former righteousnes shall be forgotten, and they shall dye in the sinnes which they haue committed.
their former righteousness shall be forgotten, and they shall die in the Sins which they have committed.
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If the righteousnes of any bee like a morning cloud, or as morning dew, which is dryed vp and vanisheth away,
If the righteousness of any bee like a morning cloud, or as morning due, which is dried up and Vanishes away,
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so soone as the sunne ascendeth on high, it shall neuer be acceptable to God. He onely which continueth righteous to the ende shall bee saued.
so soon as the sun Ascendeth on high, it shall never be acceptable to God. He only which Continueth righteous to the end shall be saved.
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As God neuer ceaseth to bestow blessings vpon vs, so should we neuer cease to serue him in holines and righteousnes all the dayes of our liues.
As God never ceases to bestow blessings upon us, so should we never cease to serve him in holiness and righteousness all the days of our lives.
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Though we hire seruants for a yeare, and take apprentices for seuen yeares, yet must wee serue the Lord for euer.
Though we hire Servants for a year, and take apprentices for seuen Years, yet must we serve the Lord for ever.
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Yea the righteous do not only hold fast that which they haue receiued;
Yea the righteous do not only hold fast that which they have received;
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but their teeth are so set on edge with the sweete taste of righteou••es, that still they desire to increase it.
but their teeth Are so Set on edge with the sweet taste of righteou••es, that still they desire to increase it.
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So many as are perfect, will be thus minded with Paul, not to count themselues as if they had already attained to it,
So many as Are perfect, will be thus minded with Paul, not to count themselves as if they had already attained to it,
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but they forget that which is behind, and endeuour themselues vnto that which is before,
but they forget that which is behind, and endeavour themselves unto that which is before,
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and follow hard toward the marke of the price of the high calling of God in Iesus Christ. and follow hard towards the mark of the price of the high calling of God in Iesus christ.
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Lastly, a righteous man may be knowne by his affection to righteousnes in others.
Lastly, a righteous man may be known by his affection to righteousness in Others.
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He which loues righteousnes it selfe, will loue it as well in others as in himselfe:
He which loves righteousness it self, will love it as well in Others as in himself:
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yea, he will loue all others in whom he beholdeth any seeds of righteousnes, his delight will be in the Saints that are in the earth, and in them which excell in vertue.
yea, he will love all Others in whom he beholdeth any seeds of righteousness, his delight will be in the Saints that Are in the earth, and in them which excel in virtue.
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He which loueth a child for his fathers sake, as Dauid loued Mephibosheth for Ionathans sake, loueth the father himselfe better:
He which loves a child for his Father's sake, as David loved Mephibosheth for Ionathans sake, loves the father himself better:
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so he which loueth righteous men for righteousnes sake, declareth thereby that he loueth righteousnes it selfe farre better.
so he which loves righteous men for righteousness sake, Declareth thereby that he loves righteousness it self Far better.
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Moreouer, a righteous man loueth righteousnes so wel, that he wil labour to make others as righteous as himselfe.
Moreover, a righteous man loves righteousness so well, that he will labour to make Others as righteous as himself.
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Dauid promised, that if ye Lord would create in him a cleane heart, and renue a right spirit within him,David promised, that if you Lord would create in him a clean heart, and renew a right Spirit within him,
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and restore him to the ioy of his saluation, then shall I teach thy wayes to the wicked, and sinners shall be conuerted vnto thee.
and restore him to the joy of his salvation, then shall I teach thy ways to the wicked, and Sinners shall be converted unto thee.
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And Peter when he is conuerted, must strengthen his brethren. As euery thing seeketh to beget his like;
And Peter when he is converted, must strengthen his brothers. As every thing seeks to beget his like;
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so a righteous man seeketh to make another righteous.
so a righteous man seeks to make Another righteous.
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As fire cannot be smoothered, whē once it hath taken hold in any place, and findeth matter to worke vpon,
As fire cannot be smothered, when once it hath taken hold in any place, and finds matter to work upon,
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but will burne further and further, till it haue consumed all before it:
but will burn further and further, till it have consumed all before it:
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so true righteousnes wrought in the heart of one, cannot there be suppressed, but will spread it selfe abroade,
so true righteousness wrought in the heart of one, cannot there be suppressed, but will spread it self abroad,
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and worke vpon others for their conuersion.
and work upon Others for their conversion.
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He which would be esteemed righteous, and yet keepeth all his righteousnes to himselfe, and doth not impart vnto others, may iustly be suspected to haue no sound righteousnes at all.
He which would be esteemed righteous, and yet Keepeth all his righteousness to himself, and does not impart unto Others, may justly be suspected to have no found righteousness At all.
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The second title giuen to them which dyed: mercifull men: Which may be taken two waies, either passiuely, or actiuely.
The second title given to them which died: merciful men: Which may be taken two ways, either passively, or actively.
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Passiuely (that is here first in nature and order) for such as God hath receiued vnto mercy,
Passively (that is Here First in nature and order) for such as God hath received unto mercy,
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as he did Paul; because he sinned ignorantly through vnbeliefe. In this respect they are called vessels of mercy, prepared vnto glory.
as he did Paul; Because he sinned ignorantly through unbelief. In this respect they Are called vessels of mercy, prepared unto glory.
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And of this number are only they which repent and amend. For as Salomon saith, He that hideth his sinnes shall not prosper:
And of this number Are only they which Repent and amend. For as Solomon Says, He that Hideth his Sins shall not prosper:
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but he that confesseth and forsaketh them shall haue mercie. but he that Confesses and Forsaketh them shall have mercy.
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If we take this title in this seuse, we may see good reason wherefore it was annexed vnto the former.
If we take this title in this seuse, we may see good reason Wherefore it was annexed unto the former.
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First, to shew who are truely righteous before God, namely such as he hath receiued vnto mercy, in forgiuing their sinnes.
First, to show who Are truly righteous before God, namely such as he hath received unto mercy, in forgiving their Sins.
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Which plainely appeareth by Paules proofe out of Dauid: who saith, that Dauid declareth the blessednes of the man, vnto whom God imputeth righteousnes without works.
Which plainly appears by Paul's proof out of David: who Says, that David Declareth the blessedness of the man, unto whom God imputeth righteousness without works.
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And how prooues he the imputatiō of righteousnes without works, but by the remission of sin.
And how Proves he the imputation of righteousness without works, but by the remission of since.
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Blessed are they whose iniquities are forgiuen, and whose sinnes are couered. Blessed is the man, to whom the Lord imputeth not sinne. Blessed Are they whose iniquities Are forgiven, and whose Sins Are covered. Blessed is the man, to whom the Lord imputeth not sin.
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Againe, this title so taken might be added to the former, to confute the sinister censure which carnall man gaue of those which were taken away in the flowre of their age, iudging them to be punished for their sinnes and reiected of God:
Again, this title so taken might be added to the former, to confute the sinister censure which carnal man gave of those which were taken away in the flower of their age, judging them to be punished for their Sins and rejected of God:
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it was not so, they were receiued vnto mercy, and those which suruiued them, were reserued for punishment.
it was not so, they were received unto mercy, and those which survived them, were reserved for punishment.
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Actiuely it may be taken for such as shew mercy vnto others. And in this sense it is opposed to a cruel man.
Actively it may be taken for such as show mercy unto Others. And in this sense it is opposed to a cruel man.
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He that is mercifull rewardeth his owne soule: but he that troubleth his owne flesh is cruell. He that is merciful Rewardeth his own soul: but he that Troubles his own Flesh is cruel.
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These two properties are alwaies found together in the same persons, and therefore Christ saith, Blessed are the mercifull, for ther shall obteine mercie And the King in the parable which had forgiuen his seruant ten thousand talents, said vnto him when he had cast his fellow seruant into prison for an hundred pence:
These two properties Are always found together in the same Persons, and Therefore christ Says, Blessed Are the merciful, for there shall obtain mercy And the King in the parable which had forgiven his servant ten thousand Talents, said unto him when he had cast his fellow servant into prison for an hundred pence:
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oughtest thou not to haue had pittie on thy fellow, euen as I had pitty on thee? and then deliuered him to the iaylers, till he should pay all the debt: Ought thou not to have had pity on thy fellow, even as I had pity on thee? and then Delivered him to the jailers, till he should pay all the debt:
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and so will the Lord deale with men; and therefore Iames saith, there shalbe iudgement mercilesse to him that sheweth no mercie.
and so will the Lord deal with men; and Therefore James Says, there shall judgement merciless to him that shows no mercy.
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And contrariwise, he which receiueth mercie of the Lord, will shew mercy vnto men.
And contrariwise, he which receiveth mercy of the Lord, will show mercy unto men.
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For as the sunne beames lighten vpon the earth do not only heate the earth it selfe,
For as the sun beams lighten upon the earth do not only heat the earth it self,
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but also by their reflexion do heate the next region of the ayre:
but also by their reflection do heat the next region of the air:
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so the beames of the Lords mercie lighting on the hart of any christian, do not only heate him with inward comfort,
so the beams of the lords mercy lighting on the heart of any christian, do not only heat him with inward Comfort,
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but also reflect backward, and cause him to yeeld some comfort vnto his brethren. Yet here we must vnderstand such as shew mercie vnto others:
but also reflect backward, and cause him to yield Some Comfort unto his brothers. Yet Here we must understand such as show mercy unto Others:
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as they were mercifull to their brethren, so God was mercifull to them, would not punish them with the wicked,
as they were merciful to their brothers, so God was merciful to them, would not Punish them with the wicked,
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but tooke them away, that he might free them from future calamities.
but took them away, that he might free them from future calamities.
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There be two kinds of mercifulnes, the one shewed toward the soule, the other toward the body,
There be two Kinds of mercifulness, the one showed towards the soul, the other towards the body,
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an example of both we may behold in Christ:
an Exampl of both we may behold in christ:
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when he saw the multitude scattered abroad as sheepe hauing no shepheard, he had compassion on them: when he saw the multitude scattered abroad as sheep having no shepherd, he had compassion on them:
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and bad his disciples pray vnto the Lord of the haruest, that he would thrust forth labourers into his haruest,
and bade his Disciples pray unto the Lord of the harvest, that he would thrust forth labourers into his harvest,
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and presently after sent his disciples abroad to preach the Gospell among them. There was mercie shewed to their soules.
and presently After sent his Disciples abroad to preach the Gospel among them. There was mercy showed to their Souls.
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Againe, when a great multitude had bin with him three dayes in the wildernes, he had compassion on them,
Again, when a great multitude had been with him three days in the Wilderness, he had compassion on them,
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and would not send them away fasting, least they should faint in the way. and would not send them away fasting, lest they should faint in the Way.
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And therefore wrought a miracle in feeding foure thousand mē besides women and children, with seuen loaues and a few little fishes.
And Therefore wrought a miracle in feeding foure thousand men beside women and children, with seuen loaves and a few little Fish.
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There was mercie shewed to their bodies. There be sixe works of mercy appertaining to the soule, set forth in this verse:
There was mercy showed to their bodies. There be sixe works of mercy appertaining to the soul, Set forth in this verse:
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Consule, castiga, solare, remitte, fer, ora. Consul, Castiga, Solare, remit, fer, ora.
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Instruct them which be ignorant, correct them which sinne, comfort them which be heauie-hearted, forgiue them that offend thee, beare with the weake, and pray for all men.
Instruct them which be ignorant, correct them which sin, Comfort them which be heavy-hearted, forgive them that offend thee, bear with the weak, and pray for all men.
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There be seuen workes of mercy appertaining to the body, comprehended in this verse: Visito, poto, cibo, redimo, tego, colligo, condo.
There be seuen works of mercy appertaining to the body, comprehended in this verse: Visit, Poto, Cibo, Redimo, tego, colligo, condo.
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To visit them which be sicke: to giue drinke to them which be thirstie: to feede them which be hungry: to redeeme the captiues: to cloath the naked: to lodge the harbourlesse: and to bury the dead.
To visit them which be sick: to give drink to them which be thirsty: to feed them which be hungry: to Redeem the captives: to cloth the naked: to lodge the harbourless: and to bury the dead.
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Many doe separate these works of mercy:
Many do separate these works of mercy:
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some will be merciful to the bodies of them which are in distresse, they keepe great hospitality, relieue the bodies of them which want;
Some will be merciful to the bodies of them which Are in distress, they keep great hospitality, relieve the bodies of them which want;
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but do nothing for their soules: these are mercifull but in part, they omit the chiefest works of mercy:
but do nothing for their Souls: these Are merciful but in part, they omit the chiefest works of mercy:
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yea they are no more mercifull to men redeemed by Christs blood, then they are to bruite beasts.
yea they Are no more merciful to men redeemed by Christ blood, then they Are to bruit beasts.
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If their Oxe or Horse want meate, they will feede him: if diseased, they will seeke help for him:
If their Ox or Horse want meat, they will feed him: if diseased, they will seek help for him:
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if he be fallen into a pit or ditch they will draw him out:
if he be fallen into a pit or ditch they will draw him out:
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and wil they do no more for man, hauing an immortall soule redeemed by Christ? As the miseries of the soule are more dangerous,
and will they do no more for man, having an immortal soul redeemed by christ? As the misery's of the soul Are more dangerous,
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so should they be more carefully regarded, and pitied. Others seeme to pitie mens soules, but not their bodies:
so should they be more carefully regarded, and pitied. Others seem to pity men's Souls, but not their bodies:
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they will instruct others, admonish them, forgiue them, and pray for them, but will not giue them one penny to help them withall:
they will instruct Others, admonish them, forgive them, and pray for them, but will not give them one penny to help them withal:
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being like vnto a popish prelate, who being asked a penny by a poore man, refused to giue it, but offered to blesse him:
being like unto a popish prelate, who being asked a penny by a poor man, refused to give it, but offered to bless him:
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which the poore man refused, because he thought that if it had been worth a penny, he would not haue giuen it to him.
which the poor man refused, Because he Thought that if it had been worth a penny, he would not have given it to him.
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As man consisteth both of body and soule, and is subiect to miseries in them both:
As man Consisteth both of body and soul, and is Subject to misery's in them both:
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so must we be mercifull to him in relieuing of both. The second circumstance obserued in the text, sheweth the manner of their death:
so must we be merciful to him in relieving of both. The second circumstance observed in the text, shows the manner of their death:
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They perish, and are taken away. There were many vnrighteous and vnmercifull men in those dayes, and in that countrey;They perish, and Are taken away. There were many unrighteous and unmerciful men in those days, and in that country;
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yet they remained aliue, when the righteous and mercifull were taken away by death.
yet they remained alive, when the righteous and merciful were taken away by death.
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It is appoynted for all men once to dye, at one time or other, and now the righteous did leade the way. It is appointed for all men once to die, At one time or other, and now the righteous did lead the Way.
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Death is the way of all the world; as Ioshua calleth it: and the way of all the earth, as Dauid tearmeth it: Death is the Way of all the world; as Ioshua calls it: and the Way of all the earth, as David termeth it:
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and the end of all men, as Salomon nameth it: therefore the righteous must walke this way as well as others.
and the end of all men, as Solomon names it: Therefore the righteous must walk this Way as well as Others.
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Their flesh is grasse that withereth; and their glorie is a floure that fadeth: death spareth them no more then others.
Their Flesh is grass that withereth; and their glory is a flower that fades: death spares them no more then Others.
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The wise dyeth as well as the foole. The wise Dies as well as the fool.
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Yea in this respect the condition of the children of men, and the condition of beasts are alike,
Yea in this respect the condition of the children of men, and the condition of beasts Are alike,
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as the one dieth, so dieth the other:
as the one Dieth, so Dieth the other:
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all was of the dust, and shall returne to the dust. No maruaile then, if the condition of all men be alike. all was of the dust, and shall return to the dust. No marvel then, if the condition of all men be alike.
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As well died Abel whose sacrifice God accepted, as Caine whose sacrifice God reiected: as well Abraham the father of the faithfull, as any children of vnbeliefe:
As well died Abel whose sacrifice God accepted, as Cain whose sacrifice God rejected: as well Abraham the father of the faithful, as any children of unbelief:
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as well Isaac sonne of the free woman, as Ishmael sonne of the bond woman: as well Iacob whom God loued, as Esau whom God hated:
as well Isaac son of the free woman, as Ishmael son of the bound woman: as well Iacob whom God loved, as Esau whom God hated:
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as well chast Ioseph, as incestuous Ammon: as well meeke Moses, as rayling Rabshekah: as well zealous Phineas, as the luke-warme angell of Laodicea: as well Dauid a man according to Gods owne heart,
as well chaste Ioseph, as incestuous Ammon: as well meek Moses, as railing Rabshekah: as well zealous Phinehas, as the lukewarm angel of Laodicea: as well David a man according to God's own heart,
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as Saul from whom God tooke his spirit and mercy: as well Salomon the wise, as Nabal the foole:
as Saul from whom God took his Spirit and mercy: as well Solomon the wise, as Nabal the fool:
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as well tender hearted Iosiah, as hard harted Pharaoh: as well the humble Publican, as the proude Pharisie:
as well tender hearted Josiah, as hard hearted Pharaoh: as well the humble Publican, as the proud Pharisee:
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as well poore Lazarus to bee caried into Abrahams bosome, as the rich glutton to be caried into hell:
as well poor Lazarus to be carried into Abrahams bosom, as the rich glutton to be carried into hell:
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as well Iohn the beloued disciple, as Iudas the traytour: as well Simon Peter the Apostle, as Simon Magus the sorcerer.
as well John the Beloved disciple, as Iudas the traitor: as well Simon Peter the Apostle, as Simon Magus the sorcerer.
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Mercilesse death doth exercise her crueltie vpon all alike.
Merciless death does exercise her cruelty upon all alike.
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Why should this be so? Hath not Christ dyed for the righteous, why then should they dye? Death is the reward of sinne: Why should this be so? Hath not christ died for the righteous, why then should they die? Death is the reward of sin:
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Christ hath satisfied for all their sinnes, wherefore should they beare this penaltie of sinne?
christ hath satisfied for all their Sins, Wherefore should they bear this penalty of sin?
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The righteous must dye the first death, though Christ haue died for them, and suffered for their sinnes. The righteous must die the First death, though christ have died for them, and suffered for their Sins.
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His death shall free them from the second death, but not from the first death, which is the separation of soule and body.
His death shall free them from the second death, but not from the First death, which is the separation of soul and body.
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He hath onely altered the nature and vse of the first death, but not quite taken it away.
He hath only altered the nature and use of the First death, but not quite taken it away.
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Whereas at first it was ordained for a punishment of sinne, he hath made it a passage into heauen:
Whereas At First it was ordained for a punishment of sin, he hath made it a passage into heaven:
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it was threatned and inflicted as a curse, but he hath turned it into a blessing.
it was threatened and inflicted as a curse, but he hath turned it into a blessing.
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It did at first depriue men of good, but now it putteth them in possession of good.
It did At First deprive men of good, but now it putteth them in possession of good.
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Christ hath taken away the sting of it:
christ hath taken away the sting of it:
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and therefore Paul saith, O death where is thy sting? So as it can no more hurt vs then a Bee which hath lost his sting.
and Therefore Paul Says, Oh death where is thy sting? So as it can no more hurt us then a Bee which hath lost his sting.
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It doth not hurt vs, but help vs; not hinder vs, but further vs in obtaining of glory.
It does not hurt us, but help us; not hinder us, but further us in obtaining of glory.
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Iacob not long before his death, pronounced this as a curse from the Lord vpon the tribe of Simeon and Leui for their crueltie, I will diuide them in Iaakob, and scatter them in Israel. Iacob not long before his death, pronounced this as a curse from the Lord upon the tribe of Simeon and Levi for their cruelty, I will divide them in Jacob, and scatter them in Israel.
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Yet when the children of Leui shewed their zeale and obedience in killing the idolaters at Moses commandement, the Lord turned this curse into a blessing.
Yet when the children of Levi showed their zeal and Obedience in killing the Idolaters At Moses Commandment, the Lord turned this curse into a blessing.
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Their scattering was a furtherance vnto them, to make them more fit to teach the people in euery citie,
Their scattering was a furtherance unto them, to make them more fit to teach the people in every City,
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and receiue the tythes of euery tribe.
and receive the Tithes of every tribe.
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So at the first the Lord threatned death at the punishment of sin, but by faith in Christ, it is made the end of sinne, and beginning of glorie.
So At the First the Lord threatened death At the punishment of since, but by faith in christ, it is made the end of sin, and beginning of glory.
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He who could at the beginning bring light out of darkenes, could afterward bring a blessing out of a curse.
He who could At the beginning bring Light out of darkness, could afterwards bring a blessing out of a curse.
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If Phisicians by their arte can extract an antidote or preseruatiue against poyson, out of poysonfull things:
If Physicians by their art can extract an antidote or preservative against poison, out of poisonful things:
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why may not God by his infinit power and wisdome, drawe good out of euill, a mercy out of iudgement,
why may not God by his infinite power and Wisdom, draw good out of evil, a mercy out of judgement,
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and a blessing out of curse? Yea and as Augustine teacheth, death remaineth still for the righteous, to exercise their faith withall.
and a blessing out of curse? Yea and as Augustine Teaches, death remains still for the righteous, to exercise their faith withal.
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If immediatly vpon remission of sin there should follow immortality of the body, faith should be abolished, which waiteth in hope for that which is not yet enioyed.
If immediately upon remission of since there should follow immortality of the body, faith should be abolished, which waits in hope for that which is not yet enjoyed.
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Yea the Martyrs could not testifie their faith, their patience, their courage, their constancie and loue vnto Christ, in suffering death for his sake.
Yea the Martyrs could not testify their faith, their patience, their courage, their constancy and love unto christ, in suffering death for his sake.
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But now let vs more particularly consider the titles giuen to the death of the righteous.
But now let us more particularly Consider the titles given to the death of the righteous.
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First it is said, that he perisheth, which must not so be vnderstood, as if he were quite destroyed, brought to nothing, and had no more being:
First it is said, that he Perishes, which must not so be understood, as if he were quite destroyed, brought to nothing, and had no more being:
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as it befalleth bruite beasts at their death, whose soules being traduced with their bodies are mortall, and perish with their bodies:
as it befalls bruit beasts At their death, whose Souls being traduced with their bodies Are Mortal, and perish with their bodies:
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the righteous hath a being euen after death; yet may be said to perish in regard of outward appearance;
the righteous hath a being even After death; yet may be said to perish in regard of outward appearance;
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in the iudgement of flesh and blood, he seemeth to perish. Yet we must know that the righteous consists of soule and bodie:
in the judgement of Flesh and blood, he seems to perish. Yet we must know that the righteous consists of soul and body:
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his soule being immortall cannot perish by any meanes: it can liue out of the bodie, as well as in the bodie.
his soul being immortal cannot perish by any means: it can live out of the body, as well as in the body.
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When it leaues the bodie, it goes vnto the Lord. This Salomon taught:
When it leaves the body, it Goes unto the Lord. This Solomon taught:
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Dust returnes to the earth as it was, and the spirit returnes to God that gaue it. Dust returns to the earth as it was, and the Spirit returns to God that gave it.
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This Paul wished, desiring to bee loosed and to be with Christ. This Lazarus enioyed at his death, being carried by the Angels into Abrahams bosome.
This Paul wished, desiring to be loosed and to be with christ. This Lazarus enjoyed At his death, being carried by the Angels into Abrahams bosom.
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And this Iohn in a vision saw performed to the Martvrs:
And this John in a vision saw performed to the Martyrs:
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vnder the Altar hee sawe the soules of them, which were killed for the word of God. under the Altar he saw the Souls of them, which were killed for the word of God.
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But the bodie of a righteous man may bee saide to perish: because it loseth the forme, the nature,
But the body of a righteous man may be said to perish: Because it loses the Form, the nature,
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and propertie of an humane body.
and property of an humane body.
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It is within a short space eaten vp of wormes, and turned into dust and ashes:
It is within a short Molle eaten up of worms, and turned into dust and Ashes:
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so as there can appeare no signes of a body.
so as there can appear no Signs of a body.
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Though wee make neuer so much of our bodies, yet can wee not keepe them from perishing:
Though we make never so much of our bodies, yet can we not keep them from perishing:
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though we feed them most daintilie, clothe them most costly, and cherish them most carefullie; yet at last they will become a thing of naught:
though we feed them most daintily, cloth them most costly, and cherish them most carefully; yet At last they will become a thing of nought:
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the beautie of them will fade, they shall be deformed, and most ougly to behold.
the beauty of them will fade, they shall be deformed, and most ugly to behold.
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The strength of them will be taken away, so as they shall not stirre an hand or a foote:
The strength of them will be taken away, so as they shall not stir an hand or a foot:
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the agilitie of them will be lost: they shall remaine stiffe and be nummed: the parts and members of them shall perish and fall away one after another.
the agility of them will be lost: they shall remain stiff and be numbed: the parts and members of them shall perish and fallen away one After Another.
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The flesh, blood and bones shall be so strangely turned to dust and earth, that there shall not remaine any propertie or qualitie of them:
The Flesh, blood and bones shall be so strangely turned to dust and earth, that there shall not remain any property or quality of them:
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and a man, if he knew it not before, would neuer iudge that dust and earth to haue been flesh and blood and bones of a liuing man:
and a man, if he knew it not before, would never judge that dust and earth to have been Flesh and blood and bones of a living man:
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yea so greatly shall our bodies be altered, that men shall not be able to discerne, which dust came of them,
yea so greatly shall our bodies be altered, that men shall not be able to discern, which dust Come of them,
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and which came of the earth. Yet one thing I must needs adde, for the comfort of the righteous:
and which Come of the earth. Yet one thing I must needs add, for the Comfort of the righteous:
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that although his body seeme thus to perish in the iudgement of men, yet it still hath a being in the sight of God,
that although his body seem thus to perish in the judgement of men, yet it still hath a being in the sighed of God,
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and doth euen at that time, and in that case, remaine a member of Christs mysticall body.
and does even At that time, and in that case, remain a member of Christ mystical body.
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For the vnion betwixt Christ and the faithfull, is not of soules only, but also of bodies:
For the Union betwixt christ and the faithful, is not of Souls only, but also of bodies:
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the body of euery faithfull man and woman is truely vnited to Christs bodie.
the body of every faithful man and woman is truly united to Christ body.
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And this vnion cannot be broken, death cannot dissolue it, though death doth breake the vnion betwixt man and wife,
And this Union cannot be broken, death cannot dissolve it, though death does break the Union betwixt man and wife,
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yet it cannot breake the vnion betwixt Christ and the faithfull.
yet it cannot break the Union betwixt christ and the faithful.
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As death did not make a separation betwixt the two natures of Christ at the time of his suffering:
As death did not make a separation betwixt the two nature's of christ At the time of his suffering:
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but his soule and bodie being farre distant, the one in heauen, the other in the graue, were at that time,
but his soul and body being Far distant, the one in heaven, the other in the graven, were At that time,
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and in that case personally vnited to his godhead: no more can death make a separation betwixt Christ and the faithfull;
and in that case personally united to his godhead: no more can death make a separation betwixt christ and the faithful;
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though their bodies doe putrifie, and lie rotting in their graues, yet stil they remaine members of his body.
though their bodies do putrify, and lie rotting in their graves, yet still they remain members of his body.
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And as the husbandman doth make as great reckoning of that corne which he hath sowne in his field,
And as the husbandman does make as great reckoning of that corn which he hath sown in his field,
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and lies hid vnder the clods, as he doth of that which he hath laid vp safely in his garner,
and lies hid under the clods, as he does of that which he hath laid up safely in his garner,
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because he hopeth it will come vp againe and yeeld increase:
Because he Hopes it will come up again and yield increase:
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so Christ Iesus doth as highly esteeme of those bodies, which are laid in their graues,
so christ Iesus does as highly esteem of those bodies, which Are laid in their graves,
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as of those which yet remaine aliue, because he knowes that one day they shall rise againe vnto glory.
as of those which yet remain alive, Because he knows that one day they shall rise again unto glory.
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They are sowne in dishonour, but they shall rise againe in honour. Their life is but hid for a time, and will be found out againe.
They Are sown in dishonour, but they shall rise again in honour. Their life is but hid for a time, and will be found out again.
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Christ is able to restore that which nature hath destroyed:
christ is able to restore that which nature hath destroyed:
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God doth herein deale no otherwise with the bodies of the righteous, then a Goldsmith will deale with a picture of gold or a peece of plate, that is brused and worne out of fashion:
God does herein deal no otherwise with the bodies of the righteous, then a Goldsmith will deal with a picture of gold or a piece of plate, that is Bruised and worn out of fashion:
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he will cast it into the fire and melt it, not to destroy it, or suffer it alwaies to lie in the fire,
he will cast it into the fire and melt it, not to destroy it, or suffer it always to lie in the fire,
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but to make it a better picture or peece of plate then it was before,
but to make it a better picture or piece of plate then it was before,
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and therefore will take it out of the fire againe, and fashion it according to his mind.
and Therefore will take it out of the fire again, and fashion it according to his mind.
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Wherefore let not the condition of our bodies after death, make vs vnwilling to dye.
Wherefore let not the condition of our bodies After death, make us unwilling to die.
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If any man entending to reedifie an old rotten house, doe first put the inhabitants out of it,
If any man intending to re-edify an old rotten house, doe First put the inhabitants out of it,
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and then pull down the house, and prepare for the building of it againe:
and then pull down the house, and prepare for the building of it again:
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haue the inhabitants of the old house any cause to be grieued? Will they not rather be glad that it is pulled downe,
have the inhabitants of the old house any cause to be grieved? Will they not rather be glad that it is pulled down,
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because they hope that it will be made better then euer it was before, and they may dwell in it with more safty and delight.
Because they hope that it will be made better then ever it was before, and they may dwell in it with more safety and delight.
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Now our bodies are as old rotten houses for our soules to dwell in, if God cause our soules to depart out of them for a time,
Now our bodies Are as old rotten houses for our Souls to dwell in, if God cause our Souls to depart out of them for a time,
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and then destroy them, that afterward he may reedifie them, and make them fitter habitations for our soules, what cause haue we to lament? Nay rather if we looke not so much on the present estate of our bodies after death,
and then destroy them, that afterwards he may re-edify them, and make them fitter habitations for our Souls, what cause have we to lament? Nay rather if we look not so much on the present estate of our bodies After death,
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as vpon the glorious estate which they shall haue after the resurrection, wee may reioyce and praise God for this his worke towards vs.
as upon the glorious estate which they shall have After the resurrection, we may rejoice and praise God for this his work towards us
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2 But another phrase is here vsed, to expresse the death of the righteous ( are taken away. ) The Hebrue word doth sometime signifie to be gathered (though as some obserue, it be neuer spokē of things scattered) and in that sense it is vsed for the death of the righteous,
2 But Another phrase is Here used, to express the death of the righteous (Are taken away.) The Hebrew word does sometime signify to be gathered (though as Some observe, it be never spoken of things scattered) and in that sense it is used for the death of the righteous,
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whē the place, whither they be gathered, is mētioned.
when the place, whither they be gathered, is mentioned.
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As it is said of Abraham, that he died in a good age, and was gathered to his people:
As it is said of Abraham, that he died in a good age, and was gathered to his people:
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and likewise of Isaac. As also the generation which entred with Ioshua into the land of Canaan, is said to be gathered vnto their fathers.
and likewise of Isaac. As also the generation which entered with Ioshua into the land of Canaan, is said to be gathered unto their Father's.
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Sometime this word doth signifie to take away:
Sometime this word does signify to take away:
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as when Rachel said, God hath taken away my rebuke ▪ and the Lord saith by Ieremie: I haue taken my peace from this people.
as when Rachel said, God hath taken away my rebuke ▪ and the Lord Says by Ieremie: I have taken my peace from this people.
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And so it is rather to be expounded in this place, because it is set downe without any addition.
And so it is rather to be expounded in this place, Because it is Set down without any addition.
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Wee may here obserue a seuerall doubling of the same things in this verse: two words to set forth the persons which died: two words to declare the manner of their death:
we may Here observe a several doubling of the same things in this verse: two words to Set forth the Persons which died: two words to declare the manner of their death:
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& afterward two words also to shew the careles regard of their death among the wicked.
& afterwards two words also to show the careless regard of their death among the wicked.
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It was vsual with the Hebrues, to repeate things diuers times together, either in the selfe same, or in the like words.
It was usual with the Hebrews, to repeat things diverse times together, either in the self same, or in the like words.
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Yet we must not thinke that there be any vaine repetitions in the Scriptures, seeing Christ forbiddeth vs to vse vaine repetitions in our praiers, and will call men to account at the day of iudgement,
Yet we must not think that there be any vain repetitions in the Scriptures, seeing christ forbiddeth us to use vain repetitions in our Prayers, and will call men to account At the day of judgement,
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for euery idle word that they speake. for every idle word that they speak.
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Wee may not imagine that the holie Ghost did vse any vaine repetitions or idle words in penning the bookes of Scripture.
we may not imagine that the holy Ghost did use any vain repetitions or idle words in penning the books of Scripture.
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These repetitions serue for good purposes.
These repetitions serve for good Purposes.
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In prayers they shew the seruencie of him that prayeth, and his earnest desire of the thing which he asketh.
In Prayers they show the fervency of him that Prayeth, and his earnest desire of the thing which he asks.
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In Prophecies they declare the certainty & speedines of the execution:
In Prophecies they declare the certainty & speediness of the execution:
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as appeareth by Pharaohs dreame, which as Ioseph told him, was doubled vnto him the second time, because the thing is established of God,
as appears by Pharaohs dream, which as Ioseph told him, was doubled unto him the second time, Because the thing is established of God,
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and God hasteth to performe it. and God hastes to perform it.
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In narrations they serue either for cōfirmation, to assure the hearers that the matter is true, of great importance,
In narrations they serve either for confirmation, to assure the hearers that the matter is true, of great importance,
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and worthie to be heard and marked: or els for explication, the latter clause expounding the former.
and worthy to be herd and marked: or Else for explication, the latter clause expounding the former.
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For as nature hath giuen vnto mans bodie two members of the same kinde and vse,
For as nature hath given unto men body two members of the same kind and use,
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as two eyes to see withall, two eares to heare withall, two hands to handle withall,
as two eyes to see withal, two ears to hear withal, two hands to handle withal,
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and two feete to walke withall: that if the one should faile in his office, the other might help it:
and two feet to walk withal: that if the one should fail in his office, the other might help it:
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so the holy Ghost hath giuen two words of the same kind and signification, to many sentences of Scripture, that if the one shal faile in his office,
so the holy Ghost hath given two words of the same kind and signification, to many sentences of Scripture, that if the one shall fail in his office,
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and not fully expresse the meaning, the other might help it. And this is the reason, why the words are so often doubled in this verse,
and not Fully express the meaning, the other might help it. And this is the reason, why the words Are so often doubled in this verse,
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least any should gather by the former phrase that the righteous so perisheth, that he hath not any more being at all:
lest any should gather by the former phrase that the righteous so Perishes, that he hath not any more being At all:
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he now saith, that he is but taken away. And he may be said to be taken away, both in respect of body,
he now Says, that he is but taken away. And he may be said to be taken away, both in respect of body,
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and also in respect of soule. In respect of body:
and also in respect of soul. In respect of body:
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for although his body be not translated in such a manner, as the body of Henoch was, that he might not see death; nor as the body of Moses which the Lord took and buried no man knowes in what Sepulcher;
for although his body be not translated in such a manner, as the body of Henoch was, that he might not see death; nor as the body of Moses which the Lord took and buried no man knows in what Sepulcher;
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nor as the bodie of Elias, which was carried from the earth in firie Chariots;
nor as the body of Elias, which was carried from the earth in firy Chariots;
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nor as the bodies of them which shall be found aliue at the comming of Christ vnto iudgement, which shall not die, but be changed, and presentlie ascend with Christ into heauen:
nor as the bodies of them which shall be found alive At the coming of christ unto judgement, which shall not die, but be changed, and presently ascend with christ into heaven:
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yet is the body of euery righteous man taken from amongst men, to be laid amongst wormes;
yet is the body of every righteous man taken from among men, to be laid among worms;
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from ye liuing vnto the dead; from aboue the earth, to be laid vnder the earth;
from the living unto the dead; from above the earth, to be laid under the earth;
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from his house to his graue; from a place of watching to a place of sleep;
from his house to his graven; from a place of watching to a place of sleep;
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frō a place of care, labour, and trouble, to a place of ease and rest:
from a place of care, labour, and trouble, to a place of ease and rest:
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from a place of pleasure and pain, of ioy and sorrow mingled together, to a place where he shall be void of sense to feele any of them.
from a place of pleasure and pain, of joy and sorrow mingled together, to a place where he shall be void of sense to feel any of them.
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2 In respect of his soule, consider terminum à quo ▪ & terminum ad quem, whence and whither he is taken.
2 In respect of his soul, Consider Terminus à quo ▪ & Terminus ad Whom, whence and whither he is taken.
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From his body, to be brought vnto God:
From his body, to be brought unto God:
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from an house of clay, to an house not made with hands, but eternall in the heauens: from men to Angels:
from an house of clay, to an house not made with hands, but Eternal in the heavens: from men to Angels:
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from sinners to them which be perfectly righteous: from his greatest enimies, to his best friends:
from Sinners to them which be perfectly righteous: from his greatest enemies, to his best Friends:
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from the Church militant, to the Church triumpliant ▪ from earth to heauen: from a strange countrie, to his own home:
from the Church militant, to the Church triumpliant ▪ from earth to heaven: from a strange country, to his own home:
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from a prison, to a place of libertie: from bondage, to freedome: from miserie, to happinesse: from sorrow, to ioy.
from a prison, to a place of liberty: from bondage, to freedom: from misery, to happiness: from sorrow, to joy.
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Whence lie is taken you all do well know, which haue any experience in the world:
Whence lie is taken you all do well know, which have any experience in the world:
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whither he is brought, the Apostle teacheth: when hee saith:
whither he is brought, the Apostle Teaches: when he Says:
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Ye are come to the mount Sion, and to the citie of the liuing God, the celestiall Ierusalem, You Are come to the mount Sion, and to the City of the living God, the celestial Ierusalem,
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and to the companie of innumerable Angels:
and to the company of innumerable Angels:
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And to the congregation of the first borne, which are written in heauen, and to God the iudge of all,
And to the congregation of the First born, which Are written in heaven, and to God the judge of all,
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and to the spirits of iust and perfect men: and to Iesus the mediatour of the new testament. and to the spirits of just and perfect men: and to Iesus the Mediator of the new Testament.
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Who would be vnwilling thus to be taken away? And why should the righteous be afraid of death, by which they are thus taken away? Had the Israelites anie cause to be vnwilling,
Who would be unwilling thus to be taken away? And why should the righteous be afraid of death, by which they Are thus taken away? Had the Israelites any cause to be unwilling,
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or to feare to be taken out of the land of Egypt, the house of bōdage,
or to Fear to be taken out of the land of Egypt, the house of bondage,
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and to bee caried as it were vpon Eagles wings into the land of Canaan, a land that flowed with milke and honie? No more cause haue the righteous to feare death, which would carie them from the bondage of this world, to the heauenly Canaan, a place of eternall rest.
and to be carried as it were upon Eagles wings into the land of Canaan, a land that flowed with milk and honey? No more cause have the righteous to Fear death, which would carry them from the bondage of this world, to the heavenly Canaan, a place of Eternal rest.
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And why then should we mourne immoderately for the death of the righteous? Whē Ioseph was taken from prison, to be made a chief ruler in Egypt,
And why then should we mourn immoderately for the death of the righteous? When Ioseph was taken from prison, to be made a chief ruler in Egypt,
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if his father Iacob had bin in prison with him and had beene acquainted with his preferment, should he haue had anie iust cause to be grieued? So soone as hee heard of it, he reioyced,
if his father Iacob had been in prison with him and had been acquainted with his preferment, should he have had any just cause to be grieved? So soon as he herd of it, he rejoiced,
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and was willing to go vnto him.
and was willing to go unto him.
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When Saul was takē frō seeking his fathers asses, and annointed to be king ouer Israel, had his father Kish any reason to lament? Whē Dauid was taken from following the Ewes great with yong ones,
When Saul was taken from seeking his Father's asses, and anointed to be King over Israel, had his father Kish any reason to lament? When David was taken from following the Ewes great with young ones,
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and ordained King to feed the Lords people, had his father Ishai anie iust occasion of sorrow? No more cause haue anie of vs to bewaile the death of the godly, seeing they are as highly preferred as any of thē.
and ordained King to feed the lords people, had his father Jesse any just occasion of sorrow? No more cause have any of us to bewail the death of the godly, seeing they Are as highly preferred as any of them.
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When Hester was takē from Mordecai (who had brought her vp as his own daughter) to be maried vnto king Ahashuerosh, and crowned as Queen, did he lament it? was he not most willing to leaue her? Why then should anie man be so vnwilling to leaue either daughter or wife,
When Esther was taken from Mordecai (who had brought her up as his own daughter) to be married unto King Ahasuerus, and crowned as Queen, did he lament it? was he not most willing to leave her? Why then should any man be so unwilling to leave either daughter or wife,
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though neuer so deare vnto him, seeing that shee is but taken vp into heauen, there to be maried vnto Christ, the husbād of his Church,
though never so deer unto him, seeing that she is but taken up into heaven, there to be married unto christ, the husband of his Church,
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and there to be crowned as a Queene to raigne in glorie with him? But in this taking away, there is great difference betwixt the godly and the wicked.
and there to be crowned as a Queen to Reign in glory with him? But in this taking away, there is great difference betwixt the godly and the wicked.
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They are also taken away, but why? The godly are taken out of the world,
They Are also taken away, but why? The godly Are taken out of the world,
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because the world was not worthie of them: but the wicked are taken away, because they are vnworthie to liue in the world.
Because the world was not worthy of them: but the wicked Are taken away, Because they Are unworthy to live in the world.
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Those are taken away in mercie, these in iudgement: those in the Lords fauour, and these in his displeasure.
Those Are taken away in mercy, these in judgement: those in the lords favour, and these in his displeasure.
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And whence are these taken, or whither? They are taken from the practise of sinne, to suffer punishment for sinne: from ease to torment:
And whence Are these taken, or whither? They Are taken from the practice of sin, to suffer punishment for sin: from ease to torment:
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from the first life, to the second death: from men to diuels: from earth to hell:
from the First life, to the second death: from men to Devils: from earth to hell:
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from prison, to the place of execution. In a woful taking shall they be, when they are thus taken away.
from prison, to the place of execution. In a woeful taking shall they be, when they Are thus taken away.
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Their lamentable taking away is described in him, that will not in time be reconciled to his brother.
Their lamentable taking away is described in him, that will not in time be reconciled to his brother.
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The iudge deliuereth him to the sergeant, the sergeant takes him, and casts him into prison, whence he must not come till hee haue paide the vtmost farthing.
The judge Delivereth him to the Sergeant, the Sergeant Takes him, and Cast him into prison, whence he must not come till he have paid the utmost farthing.
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Likewise in him that would not forgiue his fellow seruant an hundred pence, his master being wroth deliuered him to the iayler, who tooke him and cast him into prison, till he should pay all that was due.
Likewise in him that would not forgive his fellow servant an hundred pence, his master being wroth Delivered him to the jailer, who took him and cast him into prison, till he should pay all that was due.
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Also in him that wanted the wedding garment at the marriage feast of the kings sonne:
Also in him that wanted the wedding garment At the marriage feast of the Kings son:
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the king saith to his seruants, binde him hand and foote: the King Says to his Servants, bind him hand and foot:
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take him away, and cast him into vtter darkenes, there shall be weeping and gnashing of teeth. take him away, and cast him into utter darkness, there shall be weeping and gnashing of teeth.
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Likewise in the vnprofitable seruant, which would not imploy his maisters talent, the talent must be taken from him:
Likewise in the unprofitable servant, which would not employ his masters talon, the talon must be taken from him:
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he must be taken, and cast into vtter darkenes, where is weeping and gnashing of teeth.
he must be taken, and cast into utter darkness, where is weeping and gnashing of teeth.
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Lastly, in them which would not suffer their king to raigne ouer them:
Lastly, in them which would not suffer their King to Reign over them:
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he shall say, those mine enemies which would not that I should raigne ouer them, bring hither, and slay them before me.
he shall say, those mine enemies which would not that I should Reign over them, bring hither, and slay them before me.
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It is a grieuous thing for one that is making merrie among his companions, to be sodainely apprehended by a sergeant or officer for a traitour, theefe,
It is a grievous thing for one that is making merry among his Sodales, to be suddenly apprehended by a Sergeant or officer for a traitor, thief,
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or murtherer, and presently without baile or mainep•ise to be taken from his companie, and carried to prison,
or murderer, and presently without bail or mainep•ise to be taken from his company, and carried to prison,
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and from thence to the place of execution:
and from thence to the place of execution:
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As grieuous is it for a wicked man that liues in the pleasures of sinne, to be taken away by death, which is the Lords sergeant to apprehend him,
As grievous is it for a wicked man that lives in the pleasures of sin, to be taken away by death, which is the lords Sergeant to apprehend him,
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and bring him to the prison of hell.
and bring him to the prison of hell.
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As his entrance into the world was euill, and his continuance in the world was worse;
As his Entrance into the world was evil, and his Continuance in the world was Worse;
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so his taking out of the world shall be worst of all. Oh then let vs take heede least we be thus taken away.
so his taking out of the world shall be worst of all. O then let us take heed lest we be thus taken away.
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Let vs learne to liue in the world, as the righteous doe, and then shall we be taken away as the righteous are.
Let us Learn to live in the world, as the righteous doe, and then shall we be taken away as the righteous Are.
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Balaams wish is vsed by many:Balaams wish is used by many:
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Let me die the death of the righteous, and let my last end be like his. Let me die the death of the righteous, and let my last end be like his.
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And yet they will not liue the life of the righteous: but few of these obtaine their desire.
And yet they will not live the life of the righteous: but few of these obtain their desire.
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Looke what way a tree boweth while it stands and groweth, the same way it commonly falleth when it is cut downe:
Look what Way a tree boweth while it Stands and grows, the same Way it commonly falls when it is Cut down:
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euen so, looke how men are inclined in their life time, to righteousnes or vnrighteousnesse; so shall they fall at their death.
even so, look how men Are inclined in their life time, to righteousness or unrighteousness; so shall they fallen At their death.
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Men can hardly begin righteousnesse at their last end. Late repentance is seldome sound repentance.
Men can hardly begin righteousness At their last end. Late Repentance is seldom found Repentance.
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Men drawing neere to their end, shall be so affrighted with death, so troubled with paine and grief, that they shal not be able to set themselues to repent soundly.
Men drawing near to their end, shall be so affrighted with death, so troubled with pain and grief, that they shall not be able to Set themselves to Repent soundly.
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They shall then rather seeke ease for their bodies, then mercie for their sins, or grace for their soules.
They shall then rather seek ease for their bodies, then mercy for their Sins, or grace for their Souls.
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The beginning of euerie thing is hardest, and therefore he which hath begun wel, is said to haue done halfe his worke.
The beginning of every thing is Hardest, and Therefore he which hath begun well, is said to have done half his work.
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As it is in other things; so is it with repentance:
As it is in other things; so is it with Repentance:
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it is a harder matter to begin repentance at the first, then to renue it afterward:
it is a harder matter to begin Repentance At the First, then to renew it afterwards:
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& therfore the fittest time should be taken for the beginning of it: & that is rather the time of our life, then the time of our death:
& Therefore the Fittest time should be taken for the beginning of it: & that is rather the time of our life, then the time of our death:
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rather the time of our health then the time of our sicknesse.
rather the time of our health then the time of our sickness.
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In the time of our life and of our health, we be scarse able and fit to begin serious repentance:
In the time of our life and of our health, we be scarce able and fit to begin serious Repentance:
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but much more vnable and vnfit shall we be in the time of sicknes & death.
but much more unable and unfit shall we be in the time of sickness & death.
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We read in scripture but of one which became righteous at his last end, the theefe on the Crosse:
We read in scripture but of one which became righteous At his last end, the thief on the Cross:
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wee reade of one, that no man might despaire; though hee haue deferred his repentance so long:
we read of one, that no man might despair; though he have deferred his Repentance so long:
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we reade but only of one, that no man might presume to deferre it so long.
we read but only of one, that no man might presume to defer it so long.
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The surest and safest way is to begin in time, & make no delayes: least afterward it be too late.
The Surest and Safest Way is to begin in time, & make no delays: lest afterwards it be too late.
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3 The third circumstance to bee obserued in the text, is the carelesse regard of the righteous mans death.
3 The third circumstance to be observed in the text, is the careless regard of the righteous men death.
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No man considereth it in heart. No man Considereth it in heart.
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It seemes that manie godly persons were already dead, & their death did declare that God had some speciall worke in hand,
It seems that many godly Persons were already dead, & their death did declare that God had Some special work in hand,
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yet the common people which were left behind them, did little regard it.
yet the Common people which were left behind them, did little regard it.
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This carelesse contemning of their death, doth shew that ye harts of the commō people were possessed with great securitie, to make so small reckoning of such a strange worke of God.
This careless contemning of their death, does show that you hearts of the Common people were possessed with great security, to make so small reckoning of such a strange work of God.
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All the workes of God are carefully to be regarded of vs, who are set in this world to take a speciall view,
All the works of God Are carefully to be regarded of us, who Are Set in this world to take a special view,
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and to make an holy vse of them.
and to make an holy use of them.
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And therefore Dauid thought the wicked deserued to be broken downe, and not built vp againe,
And Therefore David Thought the wicked deserved to be broken down, and not built up again,
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because they regarded not the workes of the Lord, nor the operation of his hands. Now the taking of the righteous away, is one of his speciall workes. Because they regarded not the works of the Lord, nor the operation of his hands. Now the taking of the righteous away, is one of his special works.
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For to him belong the issues of death. It is he that turneth man to destruction.
For to him belong the issues of death. It is he that turns man to destruction.
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The number of his moneths are with him: he appointeth his bounds which he cannot passe. The number of his months Are with him: he appoints his bounds which he cannot pass.
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If a sparrow shall not fall on the ground without our father in heauen, then the righteous which are of more value then many sparrowes, cannot perish without his will and appointment.
If a sparrow shall not fallen on the ground without our father in heaven, then the righteous which Are of more valve then many sparrows, cannot perish without his will and appointment.
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Certaine it is that none die sooner or later then he sends for them. The works of Princes are much considered, and often talked of among the people;
Certain it is that none die sooner or later then he sends for them. The works of Princes Are much considered, and often talked of among the people;
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and ought not the Lords workes be much considered of vs? Their works may be done foolishly, rashly, and vniustly:
and ought not the lords works be much considered of us? Their works may be done foolishly, rashly, and unjustly:
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but the works of God, are done in number, waight and measure, in wisdome, iustice, and mercie.
but the works of God, Are done in number, weight and measure, in Wisdom, Justice, and mercy.
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Precious in the sight of the Lord is the death of all his Saints: Precious in the sighed of the Lord is the death of all his Saints:
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and shall their death bee vile and contemptible in our eyes? People most commonly do highly esteeme those things, which are deare and precious among Princes:
and shall their death be vile and contemptible in our eyes? People most commonly do highly esteem those things, which Are deer and precious among Princes:
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and shall the death of the righteous which is so precious in the Lords sight, the Prince of all Princes, be lightly esteemed of vs his people? None of them liueth to himselfe, neither doth any die vnto himselfe.
and shall the death of the righteous which is so precious in the lords sighed, the Prince of all Princes, be lightly esteemed of us his people? None of them lives to himself, neither does any die unto himself.
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Whether they liue, they liue vnto the Lord: or whether they die, they die vnto the Lord:
Whither they live, they live unto the Lord: or whither they die, they die unto the Lord:
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whether they liue therefore, or die, they are the Lords. Yea they do glorifie God both by life and by death.
whither they live Therefore, or die, they Are the lords. Yea they do Glorify God both by life and by death.
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And therefore we should not lightly passe ouer their life or their death.
And Therefore we should not lightly pass over their life or their death.
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But consider how they haue glorified God by their death and by their life, and praise him for the same.
But Consider how they have glorified God by their death and by their life, and praise him for the same.
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But why are we to consider their death? What may we learne thereby? We learne these foure things: First, the certaintie of death. Secondly, the nature of death. Thirdly, the cause of death:
But why Are we to Consider their death? What may we Learn thereby? We Learn these foure things: First, the certainty of death. Secondly, the nature of death. Thirdly, the cause of death:
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and lastly, the manner how we must die.
and lastly, the manner how we must die.
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First, by considering their death, we may learne the certaintie of death in our selues, that we must dye as well as they:
First, by considering their death, we may Learn the certainty of death in our selves, that we must die as well as they:
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in which respect Salomon saith, it is better to goe to the house of mourning, then to goe to the house of feasting;
in which respect Solomon Says, it is better to go to the house of mourning, then to go to the house of feasting;
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because this is the end of all men: and the liuing shall lay it to his heart. Because this is the end of all men: and the living shall lay it to his heart.
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That is to say, hee which remaineth aliue, by seeing one dead, shall consider in his heart that all men shall so die,
That is to say, he which remains alive, by seeing one dead, shall Consider in his heart that all men shall so die,
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and that he himselfe shall die as well as others.
and that he himself shall die as well as Others.
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The death of others is as a looking glasse, wherein we may clearly beholde the vncertaintie of our owne liues.
The death of Others is as a looking glass, wherein we may clearly behold the uncertainty of our own lives.
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We may call their death, as some doe the sacrament, visible verbū, a visible word or sermon, teaching vs our owne mortality:
We may call their death, as Some do the sacrament, visible verbū, a visible word or sermon, teaching us our own mortality:
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for we haue no better assurance of our liues then they had: what we now are, they haue beene:
for we have no better assurance of our lives then they had: what we now Are, they have been:
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and what they now are, wee may be: and we know not how soone.
and what they now Are, we may be: and we know not how soon.
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He which hath taken them away now, may within a while (if it please him) take vs also away and bring vs vnto them.
He which hath taken them away now, may within a while (if it please him) take us also away and bring us unto them.
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As death assaulted them, so will it assault vs;
As death assaulted them, so will it assault us;
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and we cā no more resist it then they could, but must yeeld as they did.
and we can no more resist it then they could, but must yield as they did.
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We are ready to forget death, and the forgetfulnesse of death, maketh vs to forget our dutie vnto God:
We Are ready to forget death, and the forgetfulness of death, makes us to forget our duty unto God:
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let vs therefore consider the death of others, thereby to be put in mind of our owne.
let us Therefore Consider the death of Others, thereby to be put in mind of our own.
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2 Secondly, by their death we may know the nature of death in al others: for it deals with all alike.
2 Secondly, by their death we may know the nature of death in all Others: for it deals with all alike.
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We may there see how death doth deface that image of God which was in the bodie,
We may there see how death does deface that image of God which was in the body,
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and how it doth destroy the bodie, which was a temple for the holie Ghost to dwel in.
and how it does destroy the body, which was a temple for the holy Ghost to dwell in.
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If one see a faire house of a noble man to bee much defaced, & fallen to ruine,
If one see a fair house of a noble man to be much defaced, & fallen to ruin,
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so as one stone is scarce left vpon another, it will pitie his heart:
so as one stone is scarce left upon Another, it will pity his heart:
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so should we be moued in our hearts to see the bodie of a righteous man, which was an house for the holie ghost to dwel in, to be so pitifully ruinated by death.
so should we be moved in our hearts to see the body of a righteous man, which was an house for the holy ghost to dwell in, to be so pitifully ruinated by death.
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Againe, we may see what strange separations death doth make.
Again, we may see what strange separations death does make.
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The soule and the body which haue a long time liued together, as two familiar cópanions, are put asunder by death:
The soul and the body which have a long time lived together, as two familiar cópanions, Are put asunder by death:
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and no man knowes how long it shal be before they can meete together againe. Besides this, death makes a separation betwixt old & louing friends.
and no man knows how long it shall be before they can meet together again. Beside this, death makes a separation betwixt old & loving Friends.
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The husband is separated from the wife of his youth, with whom hee reioyced:
The husband is separated from the wife of his youth, with whom he rejoiced:
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the wife is separated from her husband, who was her vaile to shield and to saue her: parents are taken from their tēder childrē, which they leaue as orphans in the world, not knowing what will become of them:
the wife is separated from her husband, who was her veil to shield and to save her: Parents Are taken from their tender children, which they leave as orphans in the world, not knowing what will become of them:
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children are taken from their kind parents, who could haue beene content to haue gone in their steed,
children Are taken from their kind Parents, who could have been content to have gone in their steed,
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yea familiar friends, whose soules were knit together in affectiō, & whose loue exceeded the loue of women,
yea familiar Friends, whose Souls were knit together in affection, & whose love exceeded the love of women,
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as did the loue of Dauid and Ionathan ▪ are seuered one from another by death:
as did the love of David and Ionathan ▪ Are severed one from Another by death:
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the knot of their friendship is broken: their mutuall kindnes can be no more shewed by one to another.
the knot of their friendship is broken: their mutual kindness can be no more showed by one to Another.
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W〈 … 〉 griefe it is for louing friends to depart one from another, we may see in Pauls friends and hearers,
W〈 … 〉 grief it is for loving Friends to depart one from Another, we may see in Paul's Friends and hearers,
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when he tooke his leaue of them, and told them that they must not see his face any more:
when he took his leave of them, and told them that they must not see his face any more:
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They wept all abundantly, and fell on Pauls necke and kissed him; They wept all abundantly, and fell on Paul's neck and kissed him;
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being chiefly sory for the words which he spake, that they should see his face no more. being chiefly sorry for the words which he spoke, that they should see his face no more.
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We had need therfore by the death of others to be put in mind of this separatiō before-hand, y• when it comes, we may be the better prepared for it.
We had need Therefore by the death of Others to be put in mind of this separation beforehand, y• when it comes, we may be the better prepared for it.
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Lastly, death makes a separation betwixt the rich man and his wealth:
Lastly, death makes a separation betwixt the rich man and his wealth:
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We brought nothing into this world, neither must we carry any thing out of this world: We brought nothing into this world, neither must we carry any thing out of this world:
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Yea, men leaue their riches they cannot tell vnto whom.
Yea, men leave their riches they cannot tell unto whom.
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If that question be asked many that are ready to die, which was demanded of the rich man, who had laid vp store for many yeeres, This night shall thy soule be taken from thee,
If that question be asked many that Are ready to die, which was demanded of the rich man, who had laid up store for many Years, This night shall thy soul be taken from thee,
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then whose shall these things be which thou hast prouided? they might truly answere, that they cannot tell. then whose shall these things be which thou hast provided? they might truly answer, that they cannot tell.
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Men heape vp riches, and cannot tell who shall enioy them: they bequeath them to some, and others goe away with them.
Men heap up riches, and cannot tell who shall enjoy them: they Bequeath them to Some, and Others go away with them.
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We had neede to thinke of this before hand, that we may vse this world as if we vsed it not:
We had need to think of this before hand, that we may use this world as if we used it not:
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and when we haue foode and rayment, to be therewith content: and to be more willing to leaue these things when death approcheth. and when we have food and raiment, to be therewith content: and to be more willing to leave these things when death Approaches.
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If a man doe not in his heart deeply and seriously consider of these things a long time and often before death, he shall be as vnwilling to leaue all these things at the howre of death,
If a man do not in his heart deeply and seriously Consider of these things a long time and often before death, he shall be as unwilling to leave all these things At the hour of death,
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as the young man was to sell his goods and giue them to the poore, when he was commaunded by Christ.
as the young man was to fell his goods and give them to the poor, when he was commanded by christ.
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In things that be of waight and importance, and yet very difficult, it is needful to vse preparation before hand:
In things that be of weight and importance, and yet very difficult, it is needful to use preparation before hand:
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for without it we shal be vnfit when we come to the pinch.
for without it we shall be unfit when we come to the pinch.
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Souldiers which be chosen and appointed for the wars, do exercise themselues with their weapons before hand,
Soldiers which be chosen and appointed for the wars, do exercise themselves with their weapons before hand,
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and are content to be trained by others which haue better skill & experience, that so they may learne in time of peace,
and Are content to be trained by Others which have better skill & experience, that so they may Learn in time of peace,
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how to behaue themselues in time of war:
how to behave themselves in time of war:
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So had we need in time of our life to learne how to die, and to be taught by others which die before vs, what we must do at the howre of death.
So had we need in time of our life to Learn how to die, and to be taught by Others which die before us, what we must do At the hour of death.
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3 Thirdly, we must cōsider the cause or end of their death. Some of the righteous are taken away in iudgement, and some in mercie.
3 Thirdly, we must Consider the cause or end of their death. some of the righteous Are taken away in judgement, and Some in mercy.
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In iudgemēt, when God in displeasure doth strike them with death, to correct them for their sinnes.
In judgement, when God in displeasure does strike them with death, to correct them for their Sins.
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Thus was the man of God taken away which came out of Iudah, and cried out against the Altar in Bethel, that Ieroboam had set vp;
Thus was the man of God taken away which Come out of Iudah, and cried out against the Altar in Bethel, that Jeroboam had Set up;
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because he beleeued the lie of an old prophet in Bethel, and did eate and drinke with him there, contrarie to Gods commandement, a Lyon met him by the way, and slew him.
Because he believed the lie of an old Prophet in Bethel, and did eat and drink with him there, contrary to God's Commandment, a lion met him by the Way, and slew him.
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Thus also were many of the Corinthians taken away for abusing the Lords supper: For this cause many were sicke and weake, and many did sleepe; yet they were righteous persons:
Thus also were many of the Corinthians taken away for abusing the lords supper: For this cause many were sick and weak, and many did sleep; yet they were righteous Persons:
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as Paul before had testified of them, Ye are washed, yee are sanctified, yee are iustified in the name of the Lord Iesus,
as Paul before had testified of them, You Are washed, ye Are sanctified, ye Are justified in the name of the Lord Iesus,
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and by the spirit of our God: and by the Spirit of our God:
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& afterward he reputeth them which were sicke and did so sleep, to be iudged of the Lord,
& afterwards he reputeth them which were sick and did so sleep, to be judged of the Lord,
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because they should not be condemned with the world.
Because they should not be condemned with the world.
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The Lord is sometimes so sharp with his owne children, that for the example of others, hee will inflict a bodily death vpon thē,
The Lord is sometime so sharp with his own children, that for the Exampl of Others, he will inflict a bodily death upon them,
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as a correction for their sinnes.
as a correction for their Sins.
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That should be regarded of all others, that their harmes may make them wise, & moue them to speedie repentance,
That should be regarded of all Others, that their harms may make them wise, & move them to speedy Repentance,
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least they be more sharpely dealt withall.
lest they be more sharply dealt withal.
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For as Christ saith, If these things be done to a greene tree, what shall be done to the dry? And as Peter saith, If iudgement first begin at the house of God, what shall the end be of thē which obey not the Gospell of God? If the maister of a family do sharpely correct his owne children for their faults, let not the seruants thinke that they shal escape vnpunished if they cōmit the like faults.
For as christ Says, If these things be done to a green tree, what shall be done to the dry? And as Peter Says, If judgement First begin At the house of God, what shall the end be of them which obey not the Gospel of God? If the master of a family do sharply correct his own children for their Faults, let not the Servants think that they shall escape unpunished if they commit the like Faults.
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If any one which sitteth at table with vs, by eating of some dish, or drinking of some cup, do surfet,
If any one which Sitteth At table with us, by eating of Some dish, or drinking of Some cup, do surfeit,
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or fall sick, or into a swoune, or die presently, it will greatly moue vs,
or fallen sick, or into a swoon, or die presently, it will greatly move us,
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and we cannot bee perswaded by anie to tast of that dish, or drinke of that cup, for feare of the like:
and we cannot be persuaded by any to taste of that dish, or drink of that cup, for Fear of the like:
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Euen so when we see Gods children that liue amongst vs to bee taken away by death for practising of some sinne, it should greatly moue vs,
Even so when we see God's children that live among us to be taken away by death for practising of Some sin, it should greatly move us,
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and wee should so abhorre that sinne, that nothing in the world could perswade vs to practise it.
and we should so abhor that sin, that nothing in the world could persuade us to practise it.
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Againe, others are taken away in mercy for their benefite, and for a reward of their righteousnes, to free thē from those iudgements which the Lord intendeth to bring vpon the world:
Again, Others Are taken away in mercy for their benefit, and for a reward of their righteousness, to free them from those Judgments which the Lord intends to bring upon the world:
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and thus were these righteous men taken away, which here are mentioned.
and thus were these righteous men taken away, which Here Are mentioned.
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Their death should be considered, as a warning giuen vnto men, of some fearfull iudgement to come,
Their death should be considered, as a warning given unto men, of Some fearful judgement to come,
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& therfore should cal thē to repentance, that they might preuent the iudgement: but of this I wil speake more afterward in the last circumstance.
& Therefore should call them to Repentance, that they might prevent the judgement: but of this I will speak more afterwards in the last circumstance.
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4 Lastly, we must consider the manner of their death, for thereby we may learne how to die:
4 Lastly, we must Consider the manner of their death, for thereby we may Learn how to die:
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it may be as a patterne or example to direct vs in our death. The wicked die either sottishly or impatiently, or else desperatly.
it may be as a pattern or Exampl to Direct us in our death. The wicked die either sottishly or impatiently, or Else desperately.
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Sottishly, like blocks & idiots, hauing neither penitent feeling of their sins, nor comfortable assurance of saluation.
Sottishly, like blocks & Idiots, having neither penitent feeling of their Sins, nor comfortable assurance of salvation.
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Being like vnto Nabal, whose heart ten daies before his death, died within him, and he was like a stone.
Being like unto Nabal, whose heart ten days before his death, died within him, and he was like a stone.
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Such men die like lambes, and yet shall be a pray for the deuouring Lion: they go quietly like fooles to the stocks for correction.
Such men die like Lambs, and yet shall be a prey for the devouring lion: they go quietly like Fools to the stocks for correction.
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Others dye impatiently, who doe not willingly beare the Lords correction, deserued by their sinnes;
Others die impatiently, who do not willingly bear the lords correction, deserved by their Sins;
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but rage, fret, and murmure, as if God dealt too rigorously with them, and through impatiencie will vse vnlawfull meanes for their recouery:
but rage, fret, and murmur, as if God dealt too rigorously with them, and through impatiency will use unlawful means for their recovery:
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as Ahaziah did, who being sicke, sent messengers to enquire of Baal-zebub the god of Ekron if he should recouer of his disease.
as Ahaziah did, who being sick, sent messengers to inquire of Baal-zebub the god of Ekron if he should recover of his disease.
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Others dye desperately ▪ their consciences accusing them most terribly for their sins, without any hope of pardon;
Others die desperately ▪ their Consciences accusing them most terribly for their Sins, without any hope of pardon;
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as Caine, who said my sinne is greater then can be forgiuen;
as Cain, who said my sin is greater then can be forgiven;
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or Iudas, who despairing of pardon for his sin in betraying our Sauiour, went and hanged himselfe. The consciences of many wicked men lye quietly,
or Iudas, who despairing of pardon for his since in betraying our Saviour, went and hanged himself. The Consciences of many wicked men lie quietly,
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and neuer trouble them all their life time, but are stirred vp at their death,
and never trouble them all their life time, but Are stirred up At their death,
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and then rage and torment them like a mad dog which is lately awaked out of sleep.
and then rage and torment them like a mad dog which is lately awaked out of sleep.
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But the righteous die most comfortably, they beleeuing in Christ, and hauing repented of their sinnes, are assured in their owne soules that all their sins are pardoned in Christ:
But the righteous die most comfortably, they believing in christ, and having repented of their Sins, Are assured in their own Souls that all their Sins Are pardoned in christ:
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they will make confession of their faith, and giue testimonies of their repentance vnto others, for their comfort and example.
they will make Confessi of their faith, and give testimonies of their Repentance unto Others, for their Comfort and Exampl.
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They will patiently indure all the paines of their sicknes, •s Iob did, knowing that al comes from the Lord,
They will patiently endure all the pains of their sickness, •s Job did, knowing that all comes from the Lord,
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and that it is his fatherly correction, and a signe of his loue, because he chasteneth whom he loueth: yea, they receiue their sicknesse as the Lords messenger, speaking to their soules,
and that it is his fatherly correction, and a Signen of his love, Because he Chasteneth whom he loves: yea, they receive their sickness as the lords Messenger, speaking to their Souls,
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as the Prophet Isaiah did to Hezekiah: Put thine house in order ▪ for thou shalt dye and not liue, and therefore they prepare themselues for another world.
as the Prophet Isaiah did to Hezekiah: Put thine house in order ▪ for thou shalt die and not live, and Therefore they prepare themselves for Another world.
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Yea further in their sicknes they can pray most feruently, as king Hezekiah did, Isai 38. and then they will giue most fruitfull and comfortable instructions to those which they leaue behinde.
Yea further in their sickness they can pray most fervently, as King Hezekiah did, Isaiah 38. and then they will give most fruitful and comfortable instructions to those which they leave behind.
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As the Swan sings most sweetly a little before his death; so the righteous speake most diuinely a little before their end.
As the Swan sings most sweetly a little before his death; so the righteous speak most divinely a little before their end.
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Whosoeuer searcheth the scriptures, may reade the diuine prophecy of Iacob vnto the twelue Patriarches, Gen. 49. the holy blessing of Moses vpon the twelue tribes Deut. 33. the godly exhortation of Ioshua to the people of Israel placed by him in Canaan, Iosh. 23. the wise counsell of Dauid vnto Salomon, who was to succeede him in the kingdome 1. King. 2. Whosoeuer readeth the Ecclesiasticall histories, may not onely see the vertuous liues,
Whosoever Searches the Scriptures, may read the divine prophecy of Iacob unto the twelue Patriarchs, Gen. 49. the holy blessing of Moses upon the twelue tribes Deuteronomy 33. the godly exhortation of Ioshua to the people of Israel placed by him in Canaan, Joshua 23. the wise counsel of David unto Solomon, who was to succeed him in the Kingdom 1. King. 2. Whosoever readeth the Ecclesiastical histories, may not only see the virtuous lives,
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but also the christian like ends of the Saints and Martyrs in the Church.
but also the christian like ends of the Saints and Martyrs in the Church.
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And whosoeuer will be present at the death of those which truly feare God, may thereby learne how they themselues ought to dye:
And whosoever will be present At the death of those which truly Fear God, may thereby Learn how they themselves ought to die:
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for when the outward man doth decay, the inward man is renewed more and more.
for when the outward man does decay, the inward man is renewed more and more.
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They shew, that the neerer they do approch vnto their end, the neerer they draw toward heauen.
They show, that the nearer they do approach unto their end, the nearer they draw towards heaven.
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But in these our dayes many may bee found, who either do not at al consider the death of the righteous,
But in these our days many may be found, who either do not At all Consider the death of the righteous,
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or else do consider it amisse. Though it be a matter worth consideration; yet some do not consider it at all:
or Else do Consider it amiss. Though it be a matter worth consideration; yet Some do not Consider it At all:
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because they see so many die, they make the lesse reckoning of it: til death knock at their owne doores, they neuer regard it:
Because they see so many die, they make the less reckoning of it: till death knock At their own doors, they never regard it:
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they must needes die themselues, before they can be brought to consider of death: they care not who sinck, so they swimme;
they must needs die themselves, before they can be brought to Consider of death: they care not who sink, so they swim;
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nor how many die, so they may liue:
nor how many die, so they may live:
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yea this is greatly to be lamented, that some do regard the death of a Christian, no more then they regard the death of a dog.
yea this is greatly to be lamented, that Some do regard the death of a Christian, no more then they regard the death of a dog.
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But seeing we may learne so many profitable instructions by their death, let vs now begin to consider it better then euer we did before.
But seeing we may Learn so many profitable instructions by their death, let us now begin to Consider it better then ever we did before.
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Others do consider it, but yet amisse; eyther fondly or frowardly.
Others do Consider it, but yet amiss; either fondly or frowardly.
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Fondly, through naturall affection arising from kinred, affinitie, or familiaritie ▪ If a stranger dye, it nothing moues them:
Fondly, through natural affection arising from kindred, affinity, or familiarity ▪ If a stranger die, it nothing moves them:
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but if one of their owne friends dye, they sigh and sob, they howle and lament.
but if one of their own Friends die, they sighs and sob, they howl and lament.
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If the father lose his sonne, hee cryes most pitifully, as Dauid did for Absolom ▪ O my sonne Absolom, my sonne, my sonne Absolom: would God I had dyed for thee:
If the father loose his son, he cries most pitifully, as David did for Absalom ▪ Oh my son Absalom, my son, my son Absalom: would God I had died for thee:
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O Absolom my sonne, my sonne. Oh Absalom my son, my son.
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If the mother lose her children, she behaueth her self like Rachel weeping for her children,
If the mother loose her children, she behaveth her self like Rachel weeping for her children,
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and would not be comforted, because they were not. and would not be comforted, Because they were not.
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If children lose their parents, they cry after them as Elisha did after Elias, whē he was taken vp, my father, my father.
If children loose their Parents, they cry After them as Elisha did After Elias, when he was taken up, my father, my father.
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If a sister lose her brother, she weepeth for him, as Mary did for Lazarus. If the husband lose his wife, he weepeth for her,
If a sister loose her brother, she weeps for him, as Marry did for Lazarus. If the husband loose his wife, he weeps for her,
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as Abraham wept for Sarah: Yea he mourneth like a Turtle Doue which hath lost his marrow.
as Abraham wept for Sarah: Yea he Mourneth like a Turtle Dove which hath lost his marrow.
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If the wife lose her husband, she dealeth like Naomi, who would not be called Naomi, that is beautiful: but Mara, that is, bitter, because the Lord had giuen her much bitternes.
If the wife loose her husband, she deals like Naomi, who would not be called Naomi, that is beautiful: but Mara, that is, bitter, Because the Lord had given her much bitterness.
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If one familiar friend lose another, he lamenteth his death, as Dauid did the death of Ionathan: wo is me for thee, my brother Ionathan:
If one familiar friend loose Another, he lamenteth his death, as David did the death of Ionathan: woe is me for thee, my brother Ionathan:
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very kinde hast thou been vnto me: thy loue to me was wonderfull passing the loue of women. very kind hast thou been unto me: thy love to me was wonderful passing the love of women.
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Indeede I can not deny, but y• we ought in a speciall manner to consider the death of those which are neere and deare vnto 〈 … 〉 for it may be they are takē from vs;
Indeed I can not deny, but y• we ought in a special manner to Consider the death of those which Are near and deer unto 〈 … 〉 for it may be they Are taken from us;
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because we were vnworthy of them;
Because we were unworthy of them;
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or because we gloryed & trusted ouer-much in them and were not so thankfull for them as we ought.
or Because we gloried & trusted overmuch in them and were not so thankful for them as we ought.
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If we had any help by them, we must consider whether God haue not depriued vs of them for the punishment of our sins,
If we had any help by them, we must Consider whither God have not deprived us of them for the punishment of our Sins,
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as the widow of Sarepta did at ye death of her son, saying vnto Eliah: Art thou come vnto me to call my sinne to remembrance,
as the widow of Sarepta did At you death of her son, saying unto Elijah: Art thou come unto me to call my sin to remembrance,
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and to slay my sonne? Yet this consideration must be ordered by wisdome, it must not be ioyned with excessiue sorrow.and to slay my son? Yet this consideration must be ordered by Wisdom, it must not be joined with excessive sorrow.
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Neither must we consider their death alone, but also the death of others which dye in the Lord,
Neither must we Consider their death alone, but also the death of Others which die in the Lord,
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and to learne to make an holy vse thereof. For as Sampson found sweete hony in the carkas of a dead Lyon;
and to Learn to make an holy use thereof. For as Sampson found sweet honey in the carcase of a dead lion;
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so we may finde some sweet instructions in the dead corps of euery righteous man:
so we may find Some sweet instructions in the dead corpse of every righteous man:
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yea the more righteous that they are which do dye, the more should their death be considered,
yea the more righteous that they Are which do die, the more should their death be considered,
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because it may yeeld greater store of instruction vnto vs. And it may be that God doth take away those which are neere vnto vs,
Because it may yield greater store of instruction unto us And it may be that God does take away those which Are near unto us,
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because we doe carelesly regard the death of those which be farre off.
Because we do carelessly regard the death of those which be Far off.
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Againe, some consider the death of the righteous very frowardly and peeuishly, yea I may say malitiously & preposterously.
Again, Some Consider the death of the righteous very frowardly and peevishly, yea I may say maliciously & preposterously.
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For if any of them be taken away by a sodaine and extraordinary death, they presently censure them as plagued of God,
For if any of them be taken away by a sudden and extraordinary death, they presently censure them as plagued of God,
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and cōdemne their former profession, thinking that God would not haue so dealt with them, if he approued either of them or their profession.
and condemn their former profession, thinking that God would not have so dealt with them, if he approved either of them or their profession.
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But they must be instructed in this point by wise Salomon, who sayth:
But they must be instructed in this point by wise Solomon, who say:
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that no man knoweth loue or hatred of all that is before him. All things come alike to all: that no man Knoweth love or hatred of all that is before him. All things come alike to all:
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and the same condition is to the iust and the wicked, to the good and the pure, and to the polluted:
and the same condition is to the just and the wicked, to the good and the pure, and to the polluted:
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to him that sacrificeth, & to him that sacrificeth not. Eli was a Priest, and a good man;to him that Sacrificeth, & to him that Sacrificeth not. Eli was a Priest, and a good man;
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yet brake his neck by falling backward from his •eate. Ionathan was a sworne brother vnto Dauid, a godly and faithfull friend;
yet brake his neck by falling backward from his •eate. Ionathan was a sworn brother unto David, a godly and faithful friend;
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yet was he slaine in battaile by the hands of the Philistines. yet was he slain in battle by the hands of the philistines.
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That Prophet of God which came out of Iudah to Bethel to speake against Ieroboam, and the altars which he had built for idolatry, was no doubt an holy man;
That Prophet of God which Come out of Iudah to Bethel to speak against Jeroboam, and the Altars which he had built for idolatry, was no doubt an holy man;
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yet was he killed in y• way by a Lyon.
yet was he killed in y• Way by a lion.
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Iosiah was a good King, like vnto him there was no King before him, neither after him rose any like him:Josiah was a good King, like unto him there was no King before him, neither After him rose any like him:
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yet was he slaine in the valley of Megiddo by Necho King of Egypt. Iob• children were wel brought vp by their godly father,
yet was he slain in the valley of Megiddo by Necho King of Egypt. Iob• children were well brought up by their godly father,
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and it is sayd, that before Iob offered sacrifice for them, they were sanctified:
and it is said, that before Job offered sacrifice for them, they were sanctified:
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yet within a while after, as they were eating and drinking in their eldest brothers house, a violent wind ouerthrew the house, and killed them all. yet within a while After, as they were eating and drinking in their eldest Brother's house, a violent wind overthrew the house, and killed them all.
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We must not therefore iudge of men by their death, but rather by their life. Though sometime a good death may follow an euill life:
We must not Therefore judge of men by their death, but rather by their life. Though sometime a good death may follow an evil life:
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yet an euill death can neuer follow a good life.
yet an evil death can never follow a good life.
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Correct thine euill life, and feare not an euill death: he can not die ill that liues well, saith Augustine. And afterward answeres the obiections of these men, Correct thine evil life, and Fear not an evil death: he can not die ill that lives well, Says Augustine. And afterwards answers the objections of these men,
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and makes this the foote of his song.
and makes this the foot of his song.
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Thou wilt say vnto mee haue not many iust men perished by shipwracke? Certainely, hee can not dye ill, which liued well ▪ Haue not many iust men beene slaine by the enemies sword? Certainly, he can not die il which liued well. Thou wilt say unto me have not many just men perished by shipwreck? Certainly, he can not die ill, which lived well ▪ Have not many just men been slain by the enemies sword? Certainly, he can not die ill which lived well.
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Haue not many iust men been killed by theeues? Haue not many righteous men bin torne in pieces by wild beasts? Certainly, hee can not die ill which liued wel &c. But I wil say vnto such as censure the righteous for their strange and violent death, Have not many just men been killed by thieves? Have not many righteous men been torn in Pieces by wild beasts? Certainly, he can not die ill which lived well etc. But I will say unto such as censure the righteous for their strange and violent death,
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as Christ said of those eighteen, vpon whom y• tower of Siloam fell and flew them:
as christ said of those eighteen, upon whom y• tower of Siloam fell and flew them:
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Thinke ye that these were greater sinners then others? I tel you nay; but except ye repent, ye all shall likewise perish Think you that these were greater Sinners then Others? I tell you nay; but except you Repent, you all shall likewise perish
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As for sodaine death, it is euill to them which lead an euill life, because it findes them vnprepared, it carries them away •odainelie vnto torment:
As for sudden death, it is evil to them which led an evil life, Because it finds them unprepared, it carries them away •odainelie unto torment:
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but it is not euill to them which liue well; because it finds them prepared:
but it is not evil to them which live well; Because it finds them prepared:
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it frees them from much paine which others endure through long sicknes, and carries them forth-with to the place where they desire to be.
it frees them from much pain which Others endure through long sickness, and carries them forthwith to the place where they desire to be.
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The righteous doe so dispose of themselues in the morning, as if they might dy before night;
The righteous do so dispose of themselves in the morning, as if they might die before night;
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and at night, as if they might die before morning: and therefore whensoeuer death comes it finds them prepared, and is a benefit vnto them.
and At night, as if they might die before morning: and Therefore whensoever death comes it finds them prepared, and is a benefit unto them.
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2 Againe, if the righteous a little before death, be dangerouslie tempted by Sathan, and shew their infirmitie by vttering some speeches which tend to doubting or desperation (though after ward they get victory,
2 Again, if the righteous a little before death, be dangerously tempted by Sathan, and show their infirmity by uttering Some Speeches which tend to doubting or desperation (though After ward they get victory,
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and triumph ouer the diuell) carnall people think there is no peace of conscience, and therefore no saluation to bee had, by that religion:
and triumph over the Devil) carnal people think there is no peace of conscience, and Therefore no salvation to be had, by that Religion:
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and so speake euill of it.
and so speak evil of it.
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Let such consider the estate of Iob in his miserie, who cursed the day of his birth, saide that the arrowes of the almightie did sticke in him, the venome whereof had drunke vp his spirit:
Let such Consider the estate of Job in his misery, who cursed the day of his birth, said that the arrows of the almighty did stick in him, the venom whereof had drunk up his Spirit:
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that the terrours of God did fight against him that the Lord was his enimie: did write bitter things against him:
that the terrors of God did fight against him that the Lord was his enemy: did write bitter things against him:
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and did set him as a butte to shoote at. As also the estate of Dauid, through terrour of conscience, while hee concealed his sinne.and did Set him as a butt to shoot At. As also the estate of David, through terror of conscience, while he concealed his sin.
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His bones consumed, he rored all the day long, his moysture was turned into the drought of sommer. His bones consumed, he roared all the day long, his moisture was turned into the drought of summer.
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Againe, let him know that the diuell doth most tempt the best.
Again, let him know that the Devil does most tempt the best.
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He then tempted Christ, when he was baptized and filled with the holie Ghost: so will hee most tempt Christians,
He then tempted christ, when he was baptised and filled with the holy Ghost: so will he most tempt Christians,
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when they haue receiued greatest gifts of Gods spirit.
when they have received greatest Gifts of God's Spirit.
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As theeues labour to breakedowne, and rob those houses onlie, where great store of treasure or wealth is laid vp;
As thieves labour to breakedowne, and rob those houses only, where great store of treasure or wealth is laid up;
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and as Pyrats desire to take that ship which is best loden with the dearest merchandise:
and as Pirates desire to take that ship which is best laden with the dearest merchandise:
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so the diuell doth most seeke to make a pray of them which are endued with the greatest measure of spirituall graces.
so the Devil does most seek to make a prey of them which Are endued with the greatest measure of spiritual graces.
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When the strong man armed keepeth the house, the things that he possesseth are in peace:
When the strong man armed Keepeth the house, the things that he Possesses Are in peace:
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but when a stronger then he, ouercommeth him, then hee gathereth greater forces, and makes a new assault to enter againe.but when a Stronger then he, Overcometh him, then he gathereth greater forces, and makes a new assault to enter again.
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In any commotion, whom doe rebels kill and spoile? not those which submit themselues vnto them,
In any commotion, whom do rebels kill and spoil? not those which submit themselves unto them,
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and ioyne with them in their rebellion: but those which are faithfull to their Prince, & fight for their Prince against them,
and join with them in their rebellion: but those which Are faithful to their Prince, & fight for their Prince against them,
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as hath appeared of late in the rebell of Ireland. Now the diuell is as a rebell in the Lords kingdome:
as hath appeared of late in the rebel of Ireland. Now the Devil is as a rebel in the lords Kingdom:
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whome then will he most trouble and assault? not the wicked which submit themselues vnto him and ioyne with him in rebellion against God,
whom then will he most trouble and assault? not the wicked which submit themselves unto him and join with him in rebellion against God,
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but the godlie which abide faithfull, and fight vnder the Lords banners against him. Whosoeuer would raigne with Christ in heauen, must ouercome the diuell on earth: for he promiseth:
but the godly which abide faithful, and fight under the lords banners against him. Whosoever would Reign with christ in heaven, must overcome the Devil on earth: for he promises:
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To him that ouercommeth will I graunt to sit with mee in my throne, euen as I ouercame, To him that Overcometh will I grant to fit with me in my throne, even as I overcame,
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and sit with my father in his throne. and fit with my father in his throne.
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How can there be a victorie, wherothere is no battaile? And how can there be any battaile, where there is not assaulting and resisting? And no meruaile though the diuell do most assault the righteous at their death,
How can there be a victory, wherothere is no battle? And how can there be any battle, where there is not assaulting and resisting? And no marvel though the Devil do most assault the righteous At their death,
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for hee taketh the opportunitie of the time, his wrath is thē great: knowing that he hath but a short time.
for he Takes the opportunity of the time, his wrath is them great: knowing that he hath but a short time.
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He must either ouercome thē at that instant, or els not at all:
He must either overcome them At that instant, or Else not At all:
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yea hee takes the aduantage of their present weakenesse, and those sinnes which before hee perswaded people to bee small and light, at the time of death he maketh great and heauie,
yea he Takes the advantage of their present weakness, and those Sins which before he persuaded people to be small and Light, At the time of death he makes great and heavy,
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Euen as a tree or peece of wood, while it swims in a riuer seemeth to bee light,
Even as a tree or piece of wood, while it swims in a river seems to be Light,
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and one may easilie draw it;
and one may Easily draw it;
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but when it comes to the shore and is laid vpon drie ground, can scarcelie be drawne by ten men:
but when it comes to the shore and is laid upon dry ground, can scarcely be drawn by ten men:
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so sin is made light by the diuell so long as men liue; that so hee may still encourage them to practise it;
so since is made Light by the Devil so long as men live; that so he may still encourage them to practise it;
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but when it comes to the shore of death, then he makes it heauie, and begins most to trouble their consciences with it, that if it were possible they might by it bee brought to desperation.
but when it comes to the shore of death, then he makes it heavy, and begins most to trouble their Consciences with it, that if it were possible they might by it be brought to desperation.
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In the midst of the temptation when the godlie seeme most to be ouercome, they are but like to a man in a traunce, who lies as though he were dead;
In the midst of the temptation when the godly seem most to be overcome, they Are but like to a man in a trance, who lies as though he were dead;
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yet he hath life in him: yet he hath life in him:
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and therfore as Paul saw that life was in Eutiches embraced him, and deliuered him aliue,
and Therefore as Paul saw that life was in Eutichius embraced him, and Delivered him alive,
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when the people tooke him vp for dead; so God seeth life in the righteous being tempted, when men take them for dead:
when the people took him up for dead; so God sees life in the righteous being tempted, when men take them for dead:
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and hee will at last so restore them, as that they shall liue for euer with him.
and he will At last so restore them, as that they shall live for ever with him.
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3 Lastlie, others beholding them which were reputed righteous, to die very stranglie, to raue, to blaspheme, to vtter many idle and impious speeches, to be vnrulie and behaue themselues verie foolishlie•, they begin to suspect their profession:
3 Lastly, Others beholding them which were reputed righteous, to die very strangely, to rave, to Blaspheme, to utter many idle and impious Speeches, to be unruly and behave themselves very foolishlie•, they begin to suspect their profession:
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but let them know, that these things may arise from the extremitie of their disease.
but let them know, that these things may arise from the extremity of their disease.
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For in hote feuers and burning agues, the choler ascending into the braine, will hinder the vse of their vnderstanding;
For in hight fevers and burning Fevers, the choler ascending into the brain, will hinder the use of their understanding;
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and so cause thē thus to misbehaue themselues rather like madmen then Christians.
and so cause them thus to misbehave themselves rather like madmen then Christians.
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And therefore as Paule said of himselfe after regeneration, it is no more I that doe it,
And Therefore as Paul said of himself After regeneration, it is no more I that do it,
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but the sinne that dwelleth in me: but the sin that dwells in me:
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so may I say of them, it is not they which doe it, but the disease which is vpon them.
so may I say of them, it is not they which doe it, but the disease which is upon them.
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All sinnes committed by the righteous in those extremities, are but sins of ignorance, because they want the vse of reason to iudge of sinne:
All Sins committed by the righteous in those extremities, Are but Sins of ignorance, Because they want the use of reason to judge of sin:
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they are also sins of infirmitie, arising from the frailtie of their flesh:
they Are also Sins of infirmity, arising from the frailty of their Flesh:
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and for them they will afterward repent, if they recouer the vse of reason, and be able to know them to be sins: or if they doe not;
and for them they will afterwards Repent, if they recover the use of reason, and be able to know them to be Sins: or if they do not;
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they are freelie pardoned in the death of Christ, as well as other such sins be.
they Are freely pardoned in the death of christ, as well as other such Sins be.
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Wherefore I say to those, which censure them vncharitablie for that their end, as Christ said to the Iewes fontheir carnall censure of him.
Wherefore I say to those, which censure them uncharitably for that their end, as christ said to the Iewes fontheir carnal censure of him.
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Iudge not according to the appearante, but iudge righteous iudgment: yea, iudge not, that yee be not iudged. Judge not according to the appearante, but judge righteous judgement: yea, judge not, that ye be not judged.
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5 In the last place the finall cause and end of their death is to bee considered. 5 In the last place the final cause and end of their death is to be considered.
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They be taken away from euill to come. They be taken away from evil to come.
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The speciall euils from which these righteous persons were taken, are mentioned in the former Chapter, to be deuoured in a cruell manner by the wilde beasts of the forrest.
The special evils from which these righteous Persons were taken, Are mentioned in the former Chapter, to be devoured in a cruel manner by the wild beasts of the forest.
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But we must further vnderstand that the euils from which the righteous are taken, are either ordinarie or extraordinarie. But we must further understand that the evils from which the righteous Are taken, Are either ordinary or extraordinary.
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The ordinarie euils are those which eyther all men, or most men doe suffer. And these are eyther corporall or spirituall:
The ordinary evils Are those which either all men, or most men do suffer. And these Are either corporal or spiritual:
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corporall, as sicknes and diseases, aches and paines in their bodies, griefe and sorrow, toyle and labour, crosses and losses, outward troubles and persecution.
corporal, as sickness and diseases, aches and pains in their bodies, grief and sorrow, toil and labour, Crosses and losses, outward Troubles and persecution.
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Gods children so long as they liue are subiect vnto these, as wel as others; yea oftentimes more then others.
God's children so long as they live Are Subject unto these, as well as Others; yea oftentimes more then Others.
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He which will bee Christs Disciple must take vp his crosse daylie and follow him. He which will be Christ Disciple must take up his cross daily and follow him.
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Through manie tribulations wee must enter into the kingdome of heauen. Iudgement begins at the house of God. Through many tribulations we must enter into the Kingdom of heaven. Judgement begins At the house of God.
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The Lord doth chastise his children by his iudgements, least they should be condemned with the world.
The Lord does chastise his children by his Judgments, lest they should be condemned with the world.
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A father hath two sons, the one offends, and is corrected;
A father hath two Sons, the one offends, and is corrected;
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the other also offendeth, & is not corrected, why is the one corrected and not the other? because the father hath hope of his amendment,
the other also offends, & is not corrected, why is the one corrected and not the other? Because the father hath hope of his amendment,
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and reserues the inheritance for him:
and reserves the inheritance for him:
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but he hath no hope of the other, and therefore will not correct him, but doth disinherite him and cast him off:
but he hath no hope of the other, and Therefore will not correct him, but does disinherit him and cast him off:
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so doth God deale with men. Those which hee seeth incorrigible, hee letteth alone, though they offend;
so does God deal with men. Those which he sees incorrigible, he lets alone, though they offend;
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yet he seldome correcteth them, but casts them off:
yet he seldom Correcteth them, but Cast them off:
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but others which may by correction bee brought to repentance and kept in awe, he often correcteth,
but Others which may by correction be brought to Repentance and kept in awe, he often Correcteth,
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and for them is reserued an inheritance immortall and vndefiled in heauen: yea the world hateth them, because they are not of the world;
and for them is reserved an inheritance immortal and undefiled in heaven: yea the world hates them, Because they Are not of the world;
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yea among men they shall oftentimes suffer euill for righteousnes sake.
yea among men they shall oftentimes suffer evil for righteousness sake.
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And God hereby will make triall of their faith, of their patience & constancie, and herein make them examples vnto others:
And God hereby will make trial of their faith, of their patience & constancy, and herein make them Examples unto Others:
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so that they must looke for afflictions so long as life lasteth:
so that they must look for afflictions so long as life lasteth:
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but death makes an end of them al. Life and miserie are two twins, which were borne together, & must die together.
but death makes an end of them all Life and misery Are two twins, which were born together, & must die together.
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And therefore Iohn heard it from heauen, & was commaunded to write it for the comfort of men on the earth:
And Therefore John herd it from heaven, & was commanded to write it for the Comfort of men on the earth:
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blessed are the dead, which die in the Lord, for they rest from their labours, and their works follow them. blessed Are the dead, which die in the Lord, for they rest from their labours, and their works follow them.
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Then shall God wipe all teares from their eyes, then shall there be no more sorrow nor crying, nor paine.
Then shall God wipe all tears from their eyes, then shall there be no more sorrow nor crying, nor pain.
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Then shall they haue euerlasting rest and no labour: continuall ioy, and no sorrow: perpetuall pleasure, and no paine:
Then shall they have everlasting rest and no labour: continual joy, and no sorrow: perpetual pleasure, and no pain:
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great plentie of all good things, and no want: all manner of happines, and no miserie.
great plenty of all good things, and no want: all manner of happiness, and no misery.
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The spirituall euils, from which they are freed by death are three. First their combat with the diuell.
The spiritual evils, from which they Are freed by death Are three. First their combat with the Devil.
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Here we are in continuall warfare: this is the militant Church:
Here we Are in continual warfare: this is the militant Church:
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so long as wee liue and abide in it, wee must fight as the Lords souldiers,
so long as we live and abide in it, we must fight as the lords Soldiers,
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& not against flesh and bloud;
& not against Flesh and blood;
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but against principalities, against powers, and against worldlie gouernours, the Princes of the darkenesse of this world:
but against principalities, against Powers, and against worldly Governors, the Princes of the darkness of this world:
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and not for a naturall or temporall, but for a spirituall and eternall life: not for an earthlie, but for an heauenlie kingdome.
and not for a natural or temporal, but for a spiritual and Eternal life: not for an earthly, but for an heavenly Kingdom.
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And in this battell there is no time of truce.
And in this battle there is no time of truce.
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If the diuell be ouercome at one time, he will on a sodame, and none knowes how soone, giue a fresh assault againe ▪ but death ends tho battell:
If the Devil be overcome At one time, he will on a sodame, and none knows how soon, give a fresh assault again ▪ but death ends though battle:
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not as if the diuell got the victorie by our death, as it is commonly seene among warriours on the earth,
not as if the Devil god the victory by our death, as it is commonly seen among warriors on the earth,
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if the one die in fight, the other getteth the vpper hand:
if the one die in fight, the other gets the upper hand:
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but the faithfull at their last end, get a finall conquest, and then ascend to heauen there to triumph.
but the faithful At their last end, get a final conquest, and then ascend to heaven there to triumph.
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The diuell cannot assault them there. He may compasse the earth, but he cannot enter within the lists of heauen.
The Devil cannot assault them there. He may compass the earth, but he cannot enter within the lists of heaven.
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He neuer came thither to assault any, since he was first cast out; though he tempted Adam in the earthly Paradice, and got him thrust out of it:
He never Come thither to assault any, since he was First cast out; though he tempted Adam in the earthly Paradise, and god him thrust out of it:
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yet can he not tempt any in the heauenly Paradice, to cause them to be thrust thence.
yet can he not tempt any in the heavenly Paradise, to cause them to be thrust thence.
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And therefore as a souldier which hath endured an hard and dangerous battell a long time, doth greatly reioyce when he hath gotten the victorie:
And Therefore as a soldier which hath endured an hard and dangerous battle a long time, does greatly rejoice when he hath got the victory:
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so may the faithfull reioyce at the houre of their death, because then they make a finall end of their spirituall enemies,
so may the faithful rejoice At the hour of their death, Because then they make a final end of their spiritual enemies,
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and begin their triumph ouer them. 2 Another miserie from which they are freed, is the practise of sinne.
and begin their triumph over them. 2 another misery from which they Are freed, is the practice of sin.
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Who liueth and sinneth not, as Salomon saith: In many things we offend all. Who lives and Sinneth not, as Solomon Says: In many things we offend all.
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Though we be •ruely sanctified, yet it is but in part, and therefore we may say with S. Paul. I allow not that which I doe, for what I would that I doe not:
Though we be •ruely sanctified, yet it is but in part, and Therefore we may say with S. Paul. I allow not that which I do, for what I would that I do not:
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but what I hate, that doe I. but what I hate, that do I.
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And further, I delight in the law of God concerning the inner man, but I see another law in my members, rebelling against the law of my minde,
And further, I delight in the law of God Concerning the inner man, but I see Another law in my members, rebelling against the law of my mind,
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and leading me captiue vnto sinne. And nothing is more grieuous vnto a true Christian heart then the practise of sinne;and leading me captive unto sin. And nothing is more grievous unto a true Christian heart then the practice of sin;
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and therefore euerie one in this case, will cry out with the same Apostle.
and Therefore every one in this case, will cry out with the same Apostle.
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O wretched man that I am, who shall deliuer me from the bodie of this death? But death destroyes sinne. Sinne brought in death: and death driues out sinne. Oh wretched man that I am, who shall deliver me from the body of this death? But death Destroys sin. Sin brought in death: and death drives out sin.
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After death all the righteous shall be perfectlie sanctified;
After death all the righteous shall be perfectly sanctified;
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and made like the Angels to do the will of the Lord readilie, willinglie, and cheerefullie.
and made like the Angels to do the will of the Lord readily, willingly, and cheerfully.
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As herbs and flowers breed wormes in them, yet those wormes at last will kill the hearbes and flowers:
As herbs and flowers breed worms in them, yet those worms At last will kill the herbs and flowers:
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so sinne bred death in it selfe, but at last death will kill sinne.
so sin bred death in it self, but At last death will kill sin.
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And as Sampson could not kill the Philistims, who were his greatest enimies, but by his owne death:
And as Sampson could not kill the philistines, who were his greatest enemies, but by his own death:
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no more can the righteous kil sin which is not their least enimie, but by their own death.
no more can the righteous kill since which is not their least enemy, but by their own death.
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At the first, death was ordained as a punishment for sinne, but now it is vsed as a meanes to stop the course of sin.
At the First, death was ordained as a punishment for sin, but now it is used as a means to stop the course of since.
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It was then said vnto man, if thou sinne, thou shalt die the death: but now it is said, thou must die, least thou sinne: It was then said unto man, if thou sin, thou shalt die the death: but now it is said, thou must die, lest thou sin:
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that which thē was to be feared, that men might not sin, must now be suffered, least they should sinne. that which them was to be feared, that men might not sin, must now be suffered, lest they should sin.
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Sinne hath taken such deepe roote in our bodies, that it cannot be destroyed, vnlesse the bodie be as it were quite plucked vp by the roots:
Sin hath taken such deep root in our bodies, that it cannot be destroyed, unless the body be as it were quite plucked up by the roots:
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least any roots remaining, new buds of sinne doe sprout from the same ▪ If a wild figgetree doe grow in the walles of a faire temple,
lest any roots remaining, new buds of sin do sprout from the same ▪ If a wild Fig tree do grow in the walls of a fair temple,
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and spread the roots of it al along ouer all the stones of the whole building;
and spread the roots of it all along over all the stones of the Whole building;
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it will not cease from springing, till all be pulled downe:
it will not cease from springing, till all be pulled down:
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if the stones be pulled downe, they may afterward bee set vp a gaine in their owne places,
if the stones be pulled down, they may afterwards be Set up a gain in their own places,
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and the temple made as faire as euer it was:
and the temple made as fair as ever it was:
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and so the figtree may be pulled vp by the rootes & will grow no more (this comparison haue the learned vsed.) In the same manner, the Lord a skilfull workeman, hauing made man for his temple, there sprung sinne in him like a wilde figtree, which was spread wholie ouer all parts of man,
and so the Fig tree may be pulled up by the roots & will grow no more (this comparison have the learned used.) In the same manner, the Lord a skilful workman, having made man for his temple, there sprung sin in him like a wild Fig tree, which was spread wholly over all parts of man,
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and it could not be destoryed, vntill the bodie was destroyed by death:
and it could not be destoryed, until the body was destroyed by death:
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and God hauing destroyed the bodie by death, that so hee might quite roote out sin, will build it vp againe, to be a new temple vnto him:
and God having destroyed the body by death, that so he might quite root out since, will built it up again, to be a new temple unto him:
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yea mans bodie was in this respect like vnto a faire and beautifull picture of gold, which an enuious and ill disposed person doth so mangle and disfignre,
yea men body was in this respect like unto a fair and beautiful picture of gold, which an envious and ill disposed person does so mangle and disfignre,
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as that it cannot be brought vnto the same forme and beautie, vnlesse the owner doe melt it againe,
as that it cannot be brought unto the same Form and beauty, unless the owner do melt it again,
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and fashion it all a new. 3 Furthermore, it is some euill for the righteous to dwell among ill neighbours.
and fashion it all a new. 3 Furthermore, it is Some evil for the righteous to dwell among ill neighbours.
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It greatly greeueth them to see others commit sinne, and dishonour God.
It greatly Grieveth them to see Others commit sin, and dishonour God.
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Lot being righteous, and dwelling among the Sodomites, in seeing & hearing their vnlawfull deeds, vexed his righteous soule from day to day. Lot being righteous, and Dwelling among the Sodomites, in seeing & hearing their unlawful Deeds, vexed his righteous soul from day to day.
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And Dauid said, Mine eyes gush out with riuers of water, because they keep not thy law.
And David said, Mine eyes gush out with Rivers of water, Because they keep not thy law.
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And also, woe is me that I remaine in Meshech, and dwell in the tents of Keaar.
And also, woe is me that I remain in Meshech, and dwell in the tents of Keaar.
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Hee which is truelie grieued for sin in himselfe, wil also be grieued for sinne in others.
He which is truly grieved for since in himself, will also be grieved for sin in Others.
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Now the world is so fraught with sinners, that if a man would not keepe companie with fornicators,
Now the world is so fraught with Sinners, that if a man would not keep company with fornicators,
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or with the couetous, or with extortioners, or with idolaters, then as Paul saith, he must go out of the world. Death therefore frees men from this euill,
or with the covetous, or with extortioners, or with Idolaters, then as Paul Says, he must go out of the world. Death Therefore frees men from this evil,
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because it taketh them out of the world, and suffereth them not to behold eyther the sinnes which men commit against God,
Because it Takes them out of the world, and suffers them not to behold either the Sins which men commit against God,
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or the euils which God doth bring vpon them:
or the evils which God does bring upon them:
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yea death doth carrie them into heauen to the holie angels and spirits of iust and perfect men, which sinne not at all,
yea death does carry them into heaven to the holy Angels and spirits of just and perfect men, which sin not At all,
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but fulfill the will of God in all perfection. They shall haue cause to reioyce for them, and not to be grieued at them.
but fulfil the will of God in all perfection. They shall have cause to rejoice for them, and not to be grieved At them.
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There be also extraordinarie euils, from which the righteous are deliuered by death;
There be also extraordinary evils, from which the righteous Are Delivered by death;
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and those are extraordinarie iudgements which the Lord bringeth vpon the people and countrie where they dwelt,
and those Are extraordinary Judgments which the Lord brings upon the people and country where they dwelled,
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for some late and grieuous sins. Thus was a young child of Ieroboam dealt withall.
for Some late and grievous Sins. Thus was a young child of Jeroboam dealt withal.
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The Lord threatned to bring euill vpon the house of Ieroboam, and to sweepe off the remnant of his house,
The Lord threatened to bring evil upon the house of Jeroboam, and to sweep off the remnant of his house,
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as a man sweepeth away dung til it be all gone.
as a man sweeps away dung till it be all gone.
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Yea the dogs should eate him of Ieroboams stocke that died in the Citie, and the foules of the aire should eate him that died in the field:
Yea the Dogs should eat him of Ieroboams stock that died in the city, and the fowls of the air should eat him that died in the field:
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yet that childe should die in his bed, and all Israel (as it is said) shall mourne for him: for he onlie of Ieroboam shall come to the graue, because in him there is found some goodnes toward the Lord God of Israel, in the house of Ieroboam.
yet that child should die in his Bed, and all Israel (as it is said) shall mourn for him: for he only of Jeroboam shall come to the graven, Because in him there is found Some Goodness towards the Lord God of Israel, in the house of Jeroboam.
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Thus also was good king Iosiah dealt withall.
Thus also was good King Josiah dealt withal.
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The Lord told him before hand, because thine heart melted, and they hast humbled thy selfe, hast rent thy clothes and wept before mee:
The Lord told him before hand, Because thine heart melted, and they hast humbled thy self, hast rend thy clothes and wept before me:
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behold therefore I will gather thee to thy fathers, and thou shalt be put in thy graue in peace,
behold Therefore I will gather thee to thy Father's, and thou shalt be put in thy graven in peace,
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and thine eyes shall not see all the euill which I will bring vpon this place. and thine eyes shall not see all the evil which I will bring upon this place.
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And thus was Luther dealt withall (as some haue obserued) who was taken away in peace, not long before the Lord brought that miserable calamitie vpon Germanie, which he had often foretold, would come vpon that people for the contempt of the Gospel.
And thus was Luther dealt withal (as Some have observed) who was taken away in peace, not long before the Lord brought that miserable calamity upon Germany, which he had often foretold, would come upon that people for the contempt of the Gospel.
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Who also desired that hee might be called out of the world, before he saw those grieuous punishments which hee greatly feared.
Who also desired that he might be called out of the world, before he saw those grievous punishments which he greatly feared.
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Though this be no perpetuall law:
Though this be not perpetual law:
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for sometime the righteous perish in the common destruction among the wicked, as Ionathan did with Saul & other Israelites in battell against the Philistims. And in the Pestilence Christians haue dyed with the Infidels.
for sometime the righteous perish in the Common destruction among the wicked, as Ionathan did with Saul & other Israelites in battle against the philistines. And in the Pestilence Christians have died with the Infidels.
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Sometime God spareth the wicked for the righteous mens sake which liue among them.
Sometime God spares the wicked for the righteous men's sake which live among them.
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The Lord promised Abraham, that if he could finde ten righteous men •n Sodome, hee would not destroy the citie for those tennes sake.
The Lord promised Abraham, that if he could find ten righteous men •n Sodom, he would not destroy the City for those tennes sake.
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And Iob sayd, The innocent shall deliuer the yland, and it shall be preserued by the purenes of his hands.
And Job said, The innocent shall deliver the island, and it shall be preserved by the pureness of his hands.
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Yea wheate and tares must grow together till the haruest, that is, good and bad must liue together in the world,
Yea wheat and tares must grow together till the harvest, that is, good and bad must live together in the world,
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vntil ye end of the world. Yet oftentimes God pluckes his children out of fire, which shall consume the wicked;
until you end of the world. Yet oftentimes God plucks his children out of fire, which shall consume the wicked;
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and prouides a place of safety for them in heauen, before he powre forth his iudgements vpon the earth.
and provides a place of safety for them in heaven, before he pour forth his Judgments upon the earth.
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Lot was commaunded to make haste vnto the citie of Zoar to saue him there, because the Lord could doe nothing vnto Sodom, till hee was come thither. Lot was commanded to make haste unto the City of Zoar to save him there, Because the Lord could do nothing unto Sodom, till he was come thither.
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And when the Lord would destroy Ierusalem for the abominations committed in it, he shewed to the Prophet in a vision the destroyers, comming forth with their weapōs to destroy:
And when the Lord would destroy Ierusalem for the abominations committed in it, he showed to the Prophet in a vision the destroyers, coming forth with their weapons to destroy:
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yet they must not touch any, vntill they were all marked in their fore heads, which mourned for all the abominations done in the midst of it.
yet they must not touch any, until they were all marked in their before Heads, which mourned for all the abominations done in the midst of it.
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And the destroying Angels must not hurt the earth, neither the sea, nor the trees, till the seruants of God were sealed in their foreheads.
And the destroying Angels must not hurt the earth, neither the sea, nor the trees, till the Servants of God were sealed in their foreheads.
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As the righteous are carefull to serue the Lord; so is he carefull to preserue them.
As the righteous Are careful to serve the Lord; so is he careful to preserve them.
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As they haue not bin partakers with the common sort in the practise of sin, so shall they not bee partakers with them in suffering punishment.
As they have not been partakers with the Common sort in the practice of since, so shall they not be partakers with them in suffering punishment.
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He takes them from among the wicked, and then executeth his iudgements vpon the wicked alone.
He Takes them from among the wicked, and then Executeth his Judgments upon the wicked alone.
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The Egyptians did vse to gather their corne out of the fields, and laid it vp in their barnes,
The egyptians did use to gather their corn out of the fields, and laid it up in their Barns,
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and then caused the Israelites to gather the stubble to make bricke withall;
and then caused the Israelites to gather the stubble to make brick withal;
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and in some Countreys, Farmers first carry the corne into their barnes, and then burne the stubble in the field where it growes:
and in Some Countries', Farmers First carry the corn into their Barns, and then burn the stubble in the field where it grows:
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so the Lord first gathereth the righteous into the kingdome of heauen, and then consumeth the wicked on the earth.
so the Lord First gathereth the righteous into the Kingdom of heaven, and then consumeth the wicked on the earth.
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It is farre from the iudge of all the world to slay the righteous with the wicked. It is Far from the judge of all the world to slay the righteous with the wicked.
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1. In this respect those which suruiue the righteous haue iust cause to feare some present euils,
1. In this respect those which survive the righteous have just cause to Fear Some present evils,
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and labour by vnfained repentance, if it be possible, to preuēt them.
and labour by unfeigned Repentance, if it be possible, to prevent them.
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Their death is a plaine prognostication of some euils to come, and should be as a trumpet to awaken others out of the sleepe of ▪ sinne.
Their death is a plain prognostication of Some evils to come, and should be as a trumpet to awaken Others out of the sleep of ▪ sin.
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Many of the wicked reioyce when the godly are taken away frō them: they loue their roomes better then their company:
Many of the wicked rejoice when the godly Are taken away from them: they love their rooms better then their company:
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they hated them and their profession in their life time, because, as they say, they are not for our profit,
they hated them and their profession in their life time, Because, as they say, they Are not for our profit,
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and they are contrary to our doings: they checke vs for offending against the law: it grieueth vs to looke vpon them:
and they Are contrary to our doings: they check us for offending against the law: it grieves us to look upon them:
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for their liues are not like other men; and therefore at their death they are glad that they are rid of them:for their lives Are not like other men; and Therefore At their death they Are glad that they Are rid of them:
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when indeede they haue greater cause to howle and weepe for the miseries that shall come vpon them.
when indeed they have greater cause to howl and weep for the misery's that shall come upon them.
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The righteous need not to imitate the vngodly practise of Herod, who being ready to dye, & thinking that his death would be a great ioy to many, shut vp in prison some noble men of euery towne:
The righteous need not to imitate the ungodly practice of Herod, who being ready to die, & thinking that his death would be a great joy to many, shut up in prison Some noble men of every town:
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and required his sister Salome, & her husband Alexa, that so soone as he was dead, they should kil those noble men,
and required his sister Salome, & her husband Alexa, that so soon as he was dead, they should kill those noble men,
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and then all Iudaea would lament his death.
and then all Iudaea would lament his death.
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The Lord himselfe doth often make the death of the righteous to be lamented, by sending of extraordinary iudgements immediatly after their death.
The Lord himself does often make the death of the righteous to be lamented, by sending of extraordinary Judgments immediately After their death.
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When Noah enters into the Arke, the world is drowned with the floud: when Lot departs out of Sedome, it is burnt with fire.
When Noah enters into the Ark, the world is drowned with the flood: when Lot departs out of Sodom, it is burned with fire.
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2 In this respect also y• righteous haue no cause to feare death, but rather to desire it:
2 In this respect also y• righteous have no cause to Fear death, but rather to desire it:
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for what is it but an ending of some troubles, and a preuenting of others? They may with Paule desire to be loosed and to be with Christ, which is best of all.
for what is it but an ending of Some Troubles, and a preventing of Others? They may with Paul desire to be loosed and to be with christ, which is best of all.
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It is true which Salomon saith, That the day of a mans death is better then the day of his birth.
It is true which Solomon Says, That the day of a men death is better then the day of his birth.
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For the day of a godly mans birth is the beginning of his misery: but the day of his death, is the end of his misery.
For the day of a godly men birth is the beginning of his misery: but the day of his death, is the end of his misery.
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Indeede the day of a wicked mans death is the most wofull day that euer befell him;
Indeed the day of a wicked men death is the most woeful day that ever befell him;
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for hee is not taken away from the euill to come, but he is taken vnto euill, to be tormented in hell for euermore.
for he is not taken away from the evil to come, but he is taken unto evil, to be tormented in hell for evermore.
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And therefore he feares death as much, as a malefactour feareth a Sergeant that commeth to carry him to prisō, where he is like to abide till the day of execution.
And Therefore he fears death as much, as a Malefactor fears a sergeant that comes to carry him to prison, where he is like to abide till the day of execution.
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That is true in them which the Diuell sayd.
That is true in them which the devil said.
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Skin for skin, and all that euer a man hath, will he giue for his life. And as the Gibeonites were content rather to bee bondmen, Skin for skin, and all that ever a man hath, will he give for his life. And as the Gibeonites were content rather to be bondmen,
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and hewers of wood, and drawers of water, then to be killed by the Israelites as other nations were:
and hewers of wood, and drawers of water, then to be killed by the Israelites as other Nations were:
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So they had rather indure any kinde of misery then to die as others doe,
So they had rather endure any kind of misery then to die as Others do,
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because they feare a worse estate after death, and therefore must bee pulled from the earth with as great violence,
Because they Fear a Worse estate After death, and Therefore must be pulled from the earth with as great violence,
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as Ioab was pulled from the hornes of the altar, vnto which he had fled as to a place of refuge.
as Ioab was pulled from the horns of the altar, unto which he had fled as to a place of refuge.
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But the godly knowing what an happy exchange they make by death, they desire to dye so soone as it pleaseth the Lord.
But the godly knowing what an happy exchange they make by death, they desire to die so soon as it Pleases the Lord.
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Indeede none ought for the ending of present calamities, or preuenting of future miseries, to shorten their own dayes,
Indeed none ought for the ending of present calamities, or preventing of future misery's, to shorten their own days,
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as Saul did by falling on his owne sword: nor yet for the present enioying of eternal happines, procure their own deat•;
as Saul did by falling on his own sword: nor yet for the present enjoying of Eternal happiness, procure their own deat•;
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as Cleombrotus did, who reading Plato his booke of the immortalitie of the soule, cast himself headlong from a wal, that he might change this life for a better.
as Cleombrotus did, who reading Plato his book of the immortality of the soul, cast himself headlong from a wall, that he might change this life for a better.
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He onely who gaue life, must take it away:
He only who gave life, must take it away:
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and the Lord may say to such, I will receiue no soules, which against my will haue gone out of the body:
and the Lord may say to such, I will receive no Souls, which against my will have gone out of the body:
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the Philosophers which died so, were martyrs of foolish philosophie. the Philosophers which died so, were Martyrs of foolish philosophy.
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Yet seeing that death freeth the righteous from present and future miseries, they may be most willing to dye,
Yet seeing that death freeth the righteous from present and future misery's, they may be most willing to die,
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so soone as the Lord calleth for them:
so soon as the Lord calls for them:
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and when death approacheth, may say with Simeon: Lord now lettest thou thy seruant depart in peace.
and when death Approaches, may say with Simeon: Lord now Lettest thou thy servant depart in peace.
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3 Lastly, in this respect we must learne not to mourne immoderately for the death of the righteous.
3 Lastly, in this respect we must Learn not to mourn immoderately for the death of the righteous.
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Though we receiued great comfort, and inioyed some benefit by them while they were aliue:
Though we received great Comfort, and enjoyed Some benefit by them while they were alive:
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yet seeing that death is an aduantage vnto them, we should be content patiently to beare our owne losse, in respect of their great gaine.
yet seeing that death is an advantage unto them, we should be content patiently to bear our own loss, in respect of their great gain.
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If two friends should lye in prison together, or should dwell together in a strange countrey, where both of them were hardly vsed, were many wayes iniured, endured great want, and sustained much miserie:
If two Friends should lie in prison together, or should dwell together in a strange country, where both of them were hardly used, were many ways injured, endured great want, and sustained much misery:
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though they loued one another dearely, and the one were an helpe and comfort to the other;
though they loved one Another dearly, and the one were an help and Comfort to the other;
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yet if the one should be taken from the other, and brought to his chiefest friends,
yet if the one should be taken from the other, and brought to his chiefest Friends,
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and among them be not onely freed from all such miseries as before he had endured,
and among them be not only freed from all such misery's as before he had endured,
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but also be aduanced to great preferment;
but also be advanced to great preferment;
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will the other which is left behind him, be discontented at it? Will he not rather wish himselfe to be there with him in the like case;
will the other which is left behind him, be discontented At it? Will he not rather wish himself to be there with him in the like case;
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then desire, that either he had stayed with him, or might returne againe? This our life is as a prison,
then desire, that either he had stayed with him, or might return again? This our life is as a prison,
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or straunge countrey, in which we indure great miserie, and may euery day looke for more:
or strange country, in which we endure great misery, and may every day look for more:
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if therefore our deerest friends be taken from vs, freed from these miseries, and aduanced to great glorie with Christ and his Saints in the kingdome of heauen;
if Therefore our dearest Friends be taken from us, freed from these misery's, and advanced to great glory with christ and his Saints in the Kingdom of heaven;
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we haue no cause to wish that either they had stayed longer with vs, or might returne againe vnto vs;
we have no cause to wish that either they had stayed longer with us, or might return again unto us;
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but rather desire that we might quickly go vnto them, to be glorified in like sort.
but rather desire that we might quickly go unto them, to be glorified in like sort.
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Though we may thinke that they dyed too soone for vs, yet they dyed not too soone for themselues:
Though we may think that they died too soon for us, yet they died not too soon for themselves:
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for the sooner they come to rest and happines, the better it is for them. Their condition is farre better then ours, for they are freed from misery;
for the sooner they come to rest and happiness, the better it is for them. Their condition is Far better then ours, for they Are freed from misery;
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we are reserued for further misery: they are already arriued at the hauen of eternall rest:
we Are reserved for further misery: they Are already arrived At the Haven of Eternal rest:
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and we are stil tossed on the sea of this world, with troublesome waues, and dangerous tempests they haue ended their iourney with lesser trauaile, and making a shorter cut:
and we Are still tossed on the sea of this world, with troublesome waves, and dangerous tempests they have ended their journey with lesser travail, and making a shorter Cut:
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and wee are yet trauailing with wear••omnesse in our iourney.
and we Are yet travailing with wear••omnesse in our journey.
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If any one of them could speake after their death, he would say vnto those which weep for him,
If any one of them could speak After their death, he would say unto those which weep for him,
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as Christ sayd to the daughters of Ierusalem: Weepe not for me, but weepe for your selues, and for your children;
as christ said to the daughters of Ierusalem: Weep not for me, but weep for your selves, and for your children;
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because of the dangerous dayes which shall ensue: Or as Christ said vnto his disciples, If ye loued me, ye would verily reioyce,
Because of the dangerous days which shall ensue: Or as christ said unto his Disciples, If you loved me, you would verily rejoice,
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because I go vnto the Father. Because I go unto the Father.
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But if examples do moue any thing at al, I may apply al that hath bin spoken to our present occasion. But if Examples do move any thing At all, I may apply all that hath been spoken to our present occasion.
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A righteous woman is perished: a mercifull woman is taken away: let vs lay it to our hearts,
A righteous woman is perished: a merciful woman is taken away: let us lay it to our hearts,
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and consider that she is taken away from euill. I am fully perswaded that she is deliuered from ordinary euils:
and Consider that she is taken away from evil. I am Fully persuaded that she is Delivered from ordinary evils:
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and it may be her death hath in her self preuented some extraordinarie iudgements which remaine for vs that are left behinde.
and it may be her death hath in her self prevented Some extraordinary Judgments which remain for us that Are left behind.
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Sin is now so ri•e and ripe among vs, that we may iustly feare some strange future euils:
since is now so ri•e and ripe among us, that we may justly Fear Some strange future evils:
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God graunt, that as she hath preuented them by her death, so we may preuent them by our vnfained repentance.
God grant, that as she hath prevented them by her death, so we may prevent them by our unfeigned Repentance.
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I know that she, being receiued into the society of the Saincts in heauen, neither careth for, nor seeketh mans praises:
I know that she, being received into the society of the Saints in heaven, neither Careth for, nor seeks men praises:
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she neither needeth our prayers, nor yet our prayses: if she desire any thing, it is our imitation.
she neither needs our Prayers, nor yet our praises: if she desire any thing, it is our imitation.
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Yet to praise ye dead, is a thing lawfull in it self, and profitable vnto the liuing.
Yet to praise you dead, is a thing lawful in it self, and profitable unto the living.
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If it had not bin a thing lawfull, neither Dauid would so highly haue commended Ionathan for his feruent and constant loue, 2. Sam. 1. 26. neither would the holy Ghost haue commended king Iosiah for his integrity aboue all others, 2. Chro. •5. 23. Neither would the author to the Hebrews haue so greatly praised the Patriarchs and Prophets for their excellent works of faith.
If it had not been a thing lawful, neither David would so highly have commended Ionathan for his fervent and constant love, 2. Sam. 1. 26. neither would the holy Ghost have commended King Josiah for his integrity above all Others, 2. Chro •5. 23. Neither would the author to the Hebrews have so greatly praised the Patriarchs and prophets for their excellent works of faith.
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N•ither would Christ haue commaunded, that wheresoeuer the Gospell should be preached throughout all the world, that which the woman had done in •anointing him, should be spoken of ▪ for a memoriall of her.
N•ither would christ have commanded, that wheresoever the Gospel should be preached throughout all the world, that which the woman had done in •anointing him, should be spoken of ▪ for a memorial of her.
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God would not haue the vertuous deedes, and holy examples of the righteous to bee buried with them,
God would not have the virtuous Deeds, and holy Examples of the righteous to be buried with them,
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but to bee kept in remembrance, for the imitation of others.
but to be kept in remembrance, for the imitation of Others.
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Christ commended some while they were aliue, as the Centurion for the greatnes of his faith, Math. 8. Iohn Baptist for his constancie, his •obrietie in his apparell,
christ commended Some while they were alive, as the Centurion for the greatness of his faith, Math. 8. John Baptist for his constancy, his •obrietie in his apparel,
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and the dignitie of his office, Math. 11. May we not then praise the dead? For we may best commend saylers whē they arriue at the hauen,
and the dignity of his office, Math. 11. May we not then praise the dead? For we may best commend sailors when they arrive At the Haven,
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and souldiers when they haue gotten the victorie. These praises may profit the liuing:
and Soldiers when they have got the victory. These praises may profit the living:
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they may comfort the friends of the deceased, assuring them of their happie exchange by death.
they may Comfort the Friends of the deceased, assuring them of their happy exchange by death.
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And for this cause the Fathers in their consolatorie letters written to them which lost their friends, haue inserted large praises of them:
And for this cause the Father's in their consolatory letters written to them which lost their Friends, have inserted large praises of them:
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they may stirre vp others to praise the Lord for them, and likewise prouoke thē to follow their good example.
they may stir up Others to praise the Lord for them, and likewise provoke them to follow their good Exampl.
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As fire, whē it is raked into, wil cast forth some heate and light;
As fire, when it is raked into, will cast forth Some heat and Light;
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and precious oyntment if it be stirred, wil cast forth a sweete smel to thē which be neere:
and precious ointment if it be stirred, will cast forth a sweet Smell to them which be near:
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so y• praises of Saints departed being mentioned, will yeeld some comfort and profit to those which heare them.
so y• praises of Saints departed being mentioned, will yield Some Comfort and profit to those which hear them.
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I may the more boldly speake somewhat of this godly Gentlewoman, whose soule (I doubt not) God hath taken vnto himselfe,
I may the more boldly speak somewhat of this godly Gentlewoman, whose soul (I doubt not) God hath taken unto himself,
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and whose body is now to bee committed vnto the earth, because I knew both the course of her life,
and whose body is now to be committed unto the earth, Because I knew both the course of her life,
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and the manner of her death.
and the manner of her death.
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It pleased God betime to season the vessel of her heart with heauenly liquour, whereof it did alwayes tast afterward:
It pleased God betime to season the vessel of her heart with heavenly liquour, whereof it did always taste afterwards:
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good seede was sowne in her soule at the beginning, which budded and brought forth good fruite vnto the ende.
good seed was sown in her soul At the beginning, which budded and brought forth good fruit unto the end.
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She was by nature very humble and lowly, not disdaining any: very louing and kind, shewing courtesie to all:
She was by nature very humble and lowly, not disdaining any: very loving and kind, showing courtesy to all:
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very meeke, and milde, in forbearing euery one; so as they which did daylie conuerse with her, could neuer see her angrie:
very meek, and mild, in forbearing every one; so as they which did daily converse with her, could never see her angry:
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and hereby she got the loue of all. For matters of religion few went before her.
and hereby she god the love of all. For matters of Religion few went before her.
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She gaue her selfe much to reading:
She gave her self much to reading:
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as Paula did traine vp her maides to read, and learne euery day some thing in the Scriptures;
as Paula did train up her maids to read, and Learn every day Some thing in the Scriptures;
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so did she accustome her selfe to reade euery day eight chapters in the bible:
so did she accustom her self to read every day eight Chapters in the Bible:
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and would not suffer any occasiō to hinder her in that taske: yea and moreouer at conuenient leasure would reade ouer other godly bookes for her further instruction.
and would not suffer any occasion to hinder her in that task: yea and moreover At convenient leisure would read over other godly books for her further instruction.
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She was also much giuen to prayer:
She was also much given to prayer:
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for besides that shee would both morning and euening ioyne in prayer with the family, she was espyed to seeke out solitary places for priuate prayer and meditation.
for beside that she would both morning and evening join in prayer with the family, she was espied to seek out solitary places for private prayer and meditation.
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She did most dutifully frequent the publick exercises in the Church: had a speciall care to sanctifie the Sabboth;
She did most dutifully frequent the public exercises in the Church: had a special care to sanctify the Sabbath;
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and was greatly grieued, if shee might not heare one or two Sermons on that day.
and was greatly grieved, if she might not hear one or two Sermons on that day.
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Although she dwelt farre from the Church, yet would she neuer be absent, if shee were able either to goe or ride.
Although she dwelled Far from the Church, yet would she never be absent, if she were able either to go or ride.
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Yea she might be found in the Church when others which dwelt neerer, and were able to haue come, might haue bin found in their houses,
Yea she might be found in the Church when Others which dwelled nearer, and were able to have come, might have been found in their houses,
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or vnfit places for that time.
or unfit places for that time.
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By these meanes shee did greatly increase in knowledge, not being like those women which are euer learning,
By these means she did greatly increase in knowledge, not being like those women which Are ever learning,
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but are neuer able to come to the knowledge of the truth. But rather like Dauid, who vnderstoode more then the ancient. but Are never able to come to the knowledge of the truth. But rather like David, who understood more then the ancient.
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She had a very tender conscience, and would often weepe not only for her owne sins,
She had a very tender conscience, and would often weep not only for her own Sins,
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but also for the sins of others;
but also for the Sins of Others;
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especially if she espied a fault in those which were neere vnto her, & whom she loued dearely.
especially if she espied a fault in those which were near unto her, & whom she loved dearly.
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had a dangerous conflict, yet a ioyfull conquest.
had a dangerous conflict, yet a joyful conquest.
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Not long after the beginning of her sicknes, being a weeke before her death, I comming to visit her, found her some what troubled in conscience;
Not long After the beginning of her sickness, being a Week before her death, I coming to visit her, found her Some what troubled in conscience;
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the enemy had then begun to assault her:
the enemy had then begun to assault her:
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but within a while, by conference with me and others and also by prayer, she was comforted.
but within a while, by conference with me and Others and also by prayer, she was comforted.
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But after our departure, the enemy did more strongly & strangely assault her againe, as might appeare to them which were present:
But After our departure, the enemy did more strongly & strangely assault her again, as might appear to them which were present:
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for she neither would, nor yet could conceale it. Though I was not present at this conflict, yet was I present at the conquest.
for she neither would, nor yet could conceal it. Though I was not present At this conflict, yet was I present At the conquest.
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I comming to her the day before her death, found her exceedingly rauished with the ioyes of heauen, praysing God most cheerefully for his great mercies,
I coming to her the day before her death, found her exceedingly ravished with the Joys of heaven, praising God most cheerfully for his great Mercies,
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and wonderfull works of God toward her, repeating many verses of the Psalmes, and other places of Scripture, to expresse the worke of the Lord vnto her,
and wonderful works of God towards her, repeating many Verses of the Psalms, and other places of Scripture, to express the work of the Lord unto her,
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and to set forth her thankfulnes vnto him.
and to Set forth her thankfulness unto him.
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She said, the path was smooth, and strowed with flowers where she did treade, that she was as it were in Paradice,
She said, the path was smooth, and strowed with flowers where she did tread, that she was as it were in Paradise,
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and felt a sweete smell, as in the garden of Eden: that the ioyes which she felt were wonderfull, wonderfull! repeating that word oftentimes together. and felt a sweet smell, as in the garden of Eden: that the Joys which she felt were wonderful, wonderful! repeating that word oftentimes together.
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I cannot rehearse the least part of those heauenly speeches which then shee vttered. She often desired others to pray and to praise God for her:
I cannot rehearse the least part of those heavenly Speeches which then she uttered. She often desired Others to pray and to praise God for her:
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and when I had once ended prayer, within a while after she would desire me to pray againe.
and when I had once ended prayer, within a while After she would desire me to pray again.
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The next morning which was the day of her death, I saw her continue in the like sort,
The next morning which was the day of her death, I saw her continue in the like sort,
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though not able by reason of her weakenes, to speake so much:
though not able by reason of her weakness, to speak so much:
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she then desired our prayers againe for her, and when prayer was ended, and I gone out of the house toward the Church, she caused mee to bee called backe, to pray once againe with her;
she then desired our Prayers again for her, and when prayer was ended, and I gone out of the house towards the Church, she caused me to be called back, to pray once again with her;
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and whē I departed, wished some faithithfull Minister to help me, and thus continued in godly speeches and prayers vntill her last end.
and when I departed, wished Some faithithfull Minister to help me, and thus continued in godly Speeches and Prayers until her last end.
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This was the manner of her death. I haue heard that some speake very vncharitably of her, by reason of her temptation,
This was the manner of her death. I have herd that Some speak very uncharitably of her, by reason of her temptation,
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and thereupon mutter much against religion it selfe:
and thereupon mutter much against Religion it self:
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but such should remember that which I haue spoken before, that the Deuill most assaulteth them which be most godly, thinking to hinder all religion,
but such should Remember that which I have spoken before, that the devil most assaulteth them which be most godly, thinking to hinder all Religion,
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if he may preuaile with such:
if he may prevail with such:
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and if you yet doubt of this point, I could shew the testimony of the best learned to approue it. and if you yet doubt of this point, I could show the testimony of the best learned to approve it.
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And in temptation the best may quaile, to shew how weake wee are, and to keepe vs from presumption.
And in temptation the best may quail, to show how weak we Are, and to keep us from presumption.
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Yet seeing that as Iacob spake of the tribe of Gad, An host of men shall ouercome him,
Yet seeing that as Iacob spoke of the tribe of Gad, an host of men shall overcome him,
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yet he shall ouercome in the end: so it came to passe in her;yet he shall overcome in the end: so it Come to pass in her;
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her enemie for a while seemed to preuaile, but in the end was troden downe vnder her feete.
her enemy for a while seemed to prevail, but in the end was trodden down under her feet.
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Wee should rather praise God for the victory, then speake euill of her for the combate:
we should rather praise God for the victory, then speak evil of her for the combat:
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& feare least he who tempted her so strōgly will also tempt vs;
& Fear lest he who tempted her so strongly will also tempt us;
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and therefore let vs put vpon vs armour of proofe, that we may be able to stand in the day of tryall.
and Therefore let us put upon us armour of proof, that we may be able to stand in the day of trial.
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I pray God, that those which speake euill of her death, doe not die worse then shee did.
I pray God, that those which speak evil of her death, do not die Worse then she did.
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Howsoeuer it was, I will say with Paul Who art thou that iudgest another mans seruant the standeth or falleth to his owne maister.
Howsoever it was, I will say with Paul Who art thou that Judges Another men servant the Stands or falls to his own master.
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I hope she resteth with the Lord, and therefore let ill tongues rest, and speake no more against her.
I hope she rests with the Lord, and Therefore let ill tongues rest, and speak no more against her.
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Although her mother haue lost a dutifull childe: her husband a chast, a louing and discreet wife:
Although her mother have lost a dutiful child: her husband a chaste, a loving and discreet wife:
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her brethren, a deare and kind sister: her nighbours, a peaceable and courteous neighbour: her friends, a religious kinswoman:
her brothers, a deer and kind sister: her neighbours, a peaceable and courteous neighbour: her Friends, a religious kinswoman:
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her familiar acquaintance, a vertuous companion: the poore, a charitable relieuer: and I my selfe, one of my best hearers.
her familiar acquaintance, a virtuous Companion: the poor, a charitable reliever: and I my self, one of my best hearers.
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Yet I will say to all, as Hierom did to Eustochium concerning her mother Paula: Let vs not mourne because we haue lost such a one,
Yet I will say to all, as Hieronymus did to Eustochium Concerning her mother Paula: Let us not mourn Because we have lost such a one,
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but let vs rather giue thankes, that we haue had such a one; yea rather that we still haue such a one; for all liue vnto God:
but let us rather give thanks, that we have had such a one; yea rather that we still have such a one; for all live unto God:
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and whosoeuer returneth vnto the Lord, is reckoned in the number of the fanstlie. Let vs learne to imitate those good things which were in her:and whosoever returns unto the Lord, is reckoned in the number of the fanstlie. Let us Learn to imitate those good things which were in her:
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let vs be stirred vp by her death both to consider the vncertaintie of our owne liues,
let us be stirred up by her death both to Consider the uncertainty of our own lives,
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and also to prepare our selues for our last end: that it may be the beginning of our euerlasting glory.
and also to prepare our selves for our last end: that it may be the beginning of our everlasting glory.
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The Lord God graunt that euery one of vs may doe it. Amen. FINIS.
The Lord God grant that every one of us may do it. Amen. FINIS.
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The Soules Solace against Sorrow. ISAIAH. 57. 2. Peace shall come: they shall rest in their beds, euerie one that walketh before him.
The Souls Solace against Sorrow. ISAIAH. 57. 2. Peace shall come: they shall rest in their Beds, every one that walks before him.
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IT was the preparation & day before the Saboath, when Ioseph of Arimathea, with Nichodemus and the women that came from Galile; begg'd of Pilate the bodie of Iesus; wrapt it in sindon; imbalm'd it with spices; buried it;
IT was the preparation & day before the Sabbath, when Ioseph of Arimathea, with Nicodemus and the women that Come from Galilee; begged of Pilate the body of Iesus; wrapped it in sindon; imbalmed it with spices; buried it;
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and so gaue him the last dutie of eternall obsequie. As that was honourable in Christ the head;
and so gave him the last duty of Eternal obsequy. As that was honourable in christ the head;
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so is it not dishonourable in vs his members.
so is it not dishonourable in us his members.
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And for that I hold this day, you haue done well, who haue followed the hearse of this our deare sister, to giue her the last honour of buriall;
And for that I hold this day, you have done well, who have followed the hearse of this our deer sister, to give her the last honour of burial;
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though last (I say) yet not the least of Christian duties.
though last (I say) yet not the least of Christian duties.
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All which on your behalfes (blessed preacher, and blessed people) how readily and religiouslie hath beene performed, I rather ioy to feele in my heart,
All which on your behalfs (blessed preacher, and blessed people) how readily and religiously hath been performed, I rather joy to feel in my heart,
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then can finde the way to expresse with my tongue: howbeit in lieu of my vnfained loue to her that resteth now in peace;
then can find the Way to express with my tongue: howbeit in lieu of my unfeigned love to her that rests now in peace;
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as also of you my deare brethren, who yet a while must indure the warres of this wofull world;
as also of you my deer brothers, who yet a while must endure the wars of this woeful world;
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giue me leaue in respect of both, to charge my selfe with a dutie more particular, & more abounding.
give me leave in respect of both, to charge my self with a duty more particular, & more abounding.
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For as the Maries could not bee satisfied with al that was done by Ioseph and Nichodemus for their maister Christ, vnlesse their poore balme went withal:
For as the Mary's could not be satisfied with all that was done by Ioseph and Nicodemus for their master christ, unless their poor balm went withal:
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so can I not content my self with al you haue done (though most sufficient) vnlesse I bring some sindon of mine owne,
so can I not content my self with all you have done (though most sufficient) unless I bring Some sindon of mine own,
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and buy some balme to bestow vpon this Saint. As loue is full of labour; so it spareth no cost;
and buy Some balm to bestow upon this Saint. As love is full of labour; so it spares no cost;
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and for that I say with Dauid, I will not offer burnt offerings vnto the Lord my God, of that which cost me nothing:
and for that I say with David, I will not offer burned offerings unto the Lord my God, of that which cost me nothing:
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so then being called vnto this place, by him who may commaund me much, for that his praise is in the Gospell (I meane the saddest Saint in all the assemblie) I did not consult with flesh and blood,
so then being called unto this place, by him who may command me much, for that his praise is in the Gospel (I mean the Saddest Saint in all the assembly) I did not consult with Flesh and blood,
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but haue as you may see, most willinglie obeyed the heauenlie call.
but have as you may see, most willingly obeyed the heavenly call.
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Desirous by my best endeuours, & sweetest balme, to comfort the liuing, by commending the dead:
Desirous by my best endeavours, & Sweetest balm, to Comfort the living, by commending the dead:
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so did Isaiah in this place, as you haue heard from the former Angell, who tooke the commination to himselfe, out of the verse going before, of Gods peremptorie summons of all by death; iust, and vniust; righteous, and vnrighteous; faithfull, and faithles;
so did Isaiah in this place, as you have herd from the former Angel, who took the commination to himself, out of the verse going before, of God's peremptory summons of all by death; just, and unjust; righteous, and unrighteous; faithful, and faithless;
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and hath left the consolation for me, thereby to raise you vp from deepe despaire,
and hath left the consolation for me, thereby to raise you up from deep despair,
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and put you in a place of peace, lay you in a bed of rest. with the Saint that gone is,
and put you in a place of peace, lay you in a Bed of rest. with the Saint that gone is,
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and all such as walke before the Lord. That all must die, as hath bin told you, there is no remedie;
and all such as walk before the Lord. That all must die, as hath been told you, there is no remedy;
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for wee come by the wombe, and goe by the graue;
for we come by the womb, and go by the graven;
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and ere you come to the sweet running waters of Shilo, that runneth softlie, you must passe the turbulent waters of Iordan, that goe roughlie.
and ere you come to the sweet running waters of Shilo, that Runneth softly, you must pass the turbulent waters of Iordan, that go roughly.
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Death is the Lady and Empresse of all the world, her seasure is without surrender, and from her sentence there is no apple. Death is the Lady and Empress of all the world, her seizure is without surrender, and from her sentence there is no apple.
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It is not the maiestie of the Prince, or holines of the Priest;
It is not the majesty of the Prince, or holiness of the Priest;
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strength of bodie, feature of face, learning, riches, or any such secular regard can pleade against death,
strength of body, feature of face, learning, riches, or any such secular regard can plead against death,
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or priuiledge any person against the graue:
or privilege any person against the graven:
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nay I say more, be thy dayes neuer so few, or thy yeeres neuer so full:
nay I say more, be thy days never so few, or thy Years never so full:
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count with Adam, and tell with Methusalem 969. yeares truelie told; yet die thou must: be they many, or be they few, all is one;
count with Adam, and tell with Methuselah 969. Years truly told; yet die thou must: be they many, or be they few, all is one;
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yeeres are no priuiledge against the graue.
Years Are no privilege against the graven.
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For the generall then I thus conclude, statutum est omnibus semelmori. The decree is out, all must die:
For the general then I thus conclude, Statutum est omnibus semelmori. The Decree is out, all must die:
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Balthashars embleme is vpon euerie wall: and his imprese is vpon all flesh, Mene, Mene, Tekel Vparsin. Numerauit, appendit, diuisit. God hath numbred thy dayes:Balthashars emblem is upon every wall: and his imprese is upon all Flesh, Mean, Mene, Tekel Vparsin. Numerauit, appendit, Divided. God hath numbered thy days:
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he hath laid thee vpon the ballance, & thou art found wanting; thy kingdome is diuided, and giuen to the Medes, and Persians.
he hath laid thee upon the balance, & thou art found wanting; thy Kingdom is divided, and given to the Medes, and Persians.
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Say Princes, say Pesants, say all, corruption thou art my father, rottennes thou art my mother, wormes and vermine yee are my sisters, yee are my brethren;
Say Princes, say Peasants, say all, corruption thou art my father, rottenness thou art my mother, worms and vermin ye Are my Sisters, ye Are my brothers;
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say graue, thou art my bed; sheet, thou art my shrine; earth, thou art my couer;
say graven, thou art my Bed; sheet, thou art my shrine; earth, thou art my cover;
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greene grasle, thou art my carpet; death demaund thy due, and thou gathering host Dan, come last, sweepe all away.
green grasle, thou art my carpet; death demand thy due, and thou gathering host Dan, come last, sweep all away.
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And now my brethren that all is gone, where is the remaine of our religious hope? spes in olla: nay spes in vrna. There is hope in the graue:
And now my brothers that all is gone, where is the remain of our religious hope? spes in olla: nay spes in Urna. There is hope in the graven:
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•o saith Isaiah the sonne of Amos, in this place, of all the Prophets most Euangelical,
•o Says Isaiah the son of Amos, in this place, of all the prophets most Evangelical,
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and of al the Euangelists most Propheticall.
and of all the Evangelists most Prophetical.
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In which Scripture, for the better carrying away of the whole, you may obserue these special points.
In which Scripture, for the better carrying away of the Whole, you may observe these special points.
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First, gladsome tydings from heauen, and what it is: peace to the soule, and rest to the bodie.
First, gladsome tidings from heaven, and what it is: peace to the soul, and rest to the body.
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Secondly, gladsome tidings from heauen, and to whom it is: to all such as walke before him.
Secondly, gladsome tidings from heaven, and to whom it is: to all such as walk before him.
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Euerie word if you weigh well, truely Euangelicall; I meane good newes from a farre countrie; gladsome tidings of heauenly things.
Every word if you weigh well, truly Evangelical; I mean good news from a Far country; gladsome tidings of heavenly things.
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What more acceptable then the welles of sweete water to a thirstie soule? what more pleasing then to heare of peace, in the time of warre? what so to be desired in this moyling world,
What more acceptable then the wells of sweet water to a thirsty soul? what more pleasing then to hear of peace, in the time of war? what so to be desired in this moiling world,
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as after toyle to heare of rest? And what so comfortable to check all miserie;
as After toil to hear of rest? And what so comfortable to check all misery;
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as to heare of mercie? And fully to be assured, that in the middest of death, we are in life, and that peace shall come.
as to hear of mercy? And Fully to be assured, that in the midst of death, we Are in life, and that peace shall come.
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This impression of immortalitie, and assured hope of deliuerance, from daunger, death and miserie, hath euer possessed the hearts of Gods Saints,
This impression of immortality, and assured hope of deliverance, from danger, death and misery, hath ever possessed the hearts of God's Saints,
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and beene as it were, a naile of the sanctuarie, to keepe them in life, and fasten them to a further hope of future perfection. Thus peace shall come.
and been as it were, a nail of the sanctuary, to keep them in life, and fasten them to a further hope of future perfection. Thus peace shall come.
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Iob in the plea of all his miseries (as hee thought) endles, easeles, and remediles, to the weake and sillie eye of flesh and blood;Job in the plea of all his misery's (as he Thought) endless, easeles, and remediless, to the weak and silly eye of Flesh and blood;
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yet vpon a better suruey, with the single eye of faith, helde by this verie hope, and none other: Peace shall come.
yet upon a better survey, with the single eye of faith, held by this very hope, and none other: Peace shall come.
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For when hee had grieuouslie complained, that the Lord had hedged vp his waies that hee could not passe,
For when he had grievously complained, that the Lord had hedged up his ways that he could not pass,
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and set darkensse in his paths; when hee had spoiled him of his honour, and taken the Diadem from his head;
and Set darkensse in his paths; when he had spoiled him of his honour, and taken the Diadem from his head;
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when he had destroyed him on euerie side, and remooued his hope like a tree;
when he had destroyed him on every side, and removed his hope like a tree;
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when his armies of afflictions came together, made their way vpon him, and camped about his tabernacle;
when his armies of afflictions Come together, made their Way upon him, and camped about his tabernacle;
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when his brethren were remoued farre from him, and his acquaintance were strangers vnto him; when his neighbours had forsaken him, and his familiars had forgotten him;
when his brothers were removed Far from him, and his acquaintance were Strangers unto him; when his neighbours had forsaken him, and his familiars had forgotten him;
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when his houshold seruants both men & maides, tooke him for a straunger, and would not answere him,
when his household Servants both men & maids, took him for a stranger, and would not answer him,
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though hee prayed them with his mouth;
though he prayed them with his Mouth;
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when his breath was straunge vnto his wife, though he besought her too, for the childrens sake of his owne bodie;
when his breath was strange unto his wife, though he besought her too, for the Children's sake of his own body;
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when the wicked despised him, his secret friends abhorred him, and those whom he loued, were turned against him:
when the wicked despised him, his secret Friends abhorred him, and those whom he loved, were turned against him:
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finallie, when beside these great losses, and most cruel vnkindnesses, he was tucht in his own person,
finally, when beside these great losses, and most cruel Unkindnesses, he was tucht in his own person,
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so as his bone claue to his flesh, and he onlie escaped with the skin of his teeth;
so as his bone clave to his Flesh, and he only escaped with the skin of his teeth;
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yet in all these dolours, thus he demurred, Peace shall come: though in different words, yet in equall sense, hee made it the issue of all his maladies. Scio quod redemptor meus viuit.
yet in all these dolours, thus he demurred, Peace shall come: though in different words, yet in equal sense, he made it the issue of all his maladies. Scio quod redemptor meus viuit.
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I know that my redeemer liueth, and hee shall stand last on the earth:
I know that my redeemer lives, and he shall stand last on the earth:
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and though after my skin, wormes destroy this bodie, yet shall I see God in my flesh, peace shall •ome. and though After my skin, worms destroy this body, yet shall I see God in my Flesh, peace shall •ome.
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Oh that these wordes were now written! Oh that they were written;
O that these words were now written! O that they were written;
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euen in a booke, & grauen with an i•on pen, in lead, or in ••one for euer, to the ••lace of al distressed Saints.
even in a book, & graven with an i•on pen, in led, or in ••one for ever, to the ••lace of all distressed Saints.
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I know that my Redeemer liueth, & that peace shall come. I know that my Redeemer lives, & that peace shall come.
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Dauid, euen distressed Dauid, anchored vpon this hold, when tossed vpon the •eas of worldlie woes, he felt the froth and furie of Saules rage; and Doegs despite; David, even distressed David, anchored upon this hold, when tossed upon the •eas of worldly woes, he felt the froth and fury of Saul's rage; and Doegs despite;
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the rebellion and incest of his owne children;
the rebellion and Incest of his own children;
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besides the horror of his proper sinnes, which night by night caused him to water his couch with teares:
beside the horror of his proper Sins, which night by night caused him to water his couch with tears:
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all these surges had sunke his soule, had not his eyes been fixed vpon this pr•montorie bonae spei, Peace shall come:
all these surges had sunk his soul, had not his eyes been fixed upon this pr•montorie bonae Spei, Peace shall come:
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which vndoubtedly he felt in his heart, when he spake with his mouth, and said, to the solace of his shrinking soule.
which undoubtedly he felt in his heart, when he spoke with his Mouth, and said, to the solace of his shrinking soul.
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I should vtterly haue fainted, but that I beleeued verely to see the goodnes of the Lord in the land of the liuing: I should utterly have fainted, but that I believed verily to see the Goodness of the Lord in the land of the living:
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O tarrie then the Lords leasure, be strong, and he shall comfort thy heart. Oh tarry then the lords leisure, be strong, and he shall Comfort thy heart.
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Paul is powerfull in this kinde of pleading, and if you marke it well, in the course of all his Epistles, you shall finde, that euer as afflictions were multiplied, his ioyes were increased.Paul is powerful in this kind of pleading, and if you mark it well, in the course of all his Epistles, you shall find, that ever as afflictions were multiplied, his Joys were increased.
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Death was to him an aduantage: dissolution was his desire; and to be with Christ was best of all: Death was to him an advantage: dissolution was his desire; and to be with christ was best of all:
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Peace shall come, was his plea against all the issues of death and doome.Peace shall come, was his plea against all the issues of death and doom.
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When in labours more abundant, in stripes aboue measure, in prison more plentiously, in death often;
When in labours more abundant, in stripes above measure, in prison more plenteously, in death often;
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when of the Iewes fiue times he had receiued fortie stripes saue one;
when of the Iewes fiue times he had received fortie stripes save one;
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when thrise beaten with roddes, once stoned, thrise hee had suffered shipwracke, and beene in the deepe sea both night and day;
when thrice beaten with rods, once stoned, thrice he had suffered shipwreck, and been in the deep sea both night and day;
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when in iourneyings often, in perils of water, in perils of robbers, in perils of his owne nation, in perils among the gentiles, in perils in the citie, in perils in the wildernes, in perils in the sea, in perils among false brethren, in wearines and painefulnes, in watchings often, in hunger and thirst, in fasting often, in cold and nakednes:
when in journeyings often, in perils of water, in perils of robbers, in perils of his own Nation, in perils among the Gentiles, in perils in the City, in perils in the Wilderness, in perils in the sea, in perils among false brothers, in weariness and painefulnes, in watchings often, in hunger and thirst, in fasting often, in cold and nakedness:
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and to conclude, when beside the things that were outward, hee was combred day lie, and had the care of all the Churches;
and to conclude, when beside the things that were outward, he was cumbered day lie, and had the care of all the Churches;
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yet here was his hold, and to this hope was hee fastned, I account that the afflictions of this present time, are not worthie of the glorie which shall be shewed vnto vs. Therefore we faint not (saith the blessed Apostle vpon the like plea) but though our outward man perish,
yet Here was his hold, and to this hope was he fastened, I account that the afflictions of this present time, Are not worthy of the glory which shall be showed unto us Therefore we faint not (Says the blessed Apostle upon the like plea) but though our outward man perish,
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yet the inward man is renewed daylie; for our light afflictions which is but for a moment, causeth vnto vs a farre more excellent and eternall waight of glorie:
yet the inward man is renewed daily; for our Light afflictions which is but for a moment, Causes unto us a Far more excellent and Eternal weight of glory:
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while wee looke not on the things which are seene, but on the things which are not scene:
while we look not on the things which Are seen, but on the things which Are not scene:
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for the things which are seene, are temporall, but the things which are not seene, are eternall. Peace shall come. for the things which Are seen, Are temporal, but the things which Are not seen, Are Eternal. Peace shall come.
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••ul, Paul, this issue of life and soule-solace; his heauenlie hold;••ul, Paul, this issue of life and soul-solace; his heavenly hold;
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and spirituall rauishment, hath made thee to forget all that is behind, and to hold hard vnto that marke which is before,
and spiritual ravishment, hath made thee to forget all that is behind, and to hold hard unto that mark which is before,
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euen ▪ Iesus Christ, the authour and finisher of thy faith.
even ▪ Iesus christ, the author and finisher of thy faith.
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Here in grace, thy life was hid in Christ, and for that now in glorie it doth appeare in Christ:
Here in grace, thy life was hid in christ, and for that now in glory it does appear in christ:
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happie place, happie Paul, happie shrine, happie Saint, so to bee blessed both in life, and death:
happy place, happy Paul, happy shrine, happy Saint, so to be blessed both in life, and death:
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& woe vnto vs, vpon whom the ends of this world are come, if being compassed with so great a cloud of witnesses, wee doe not cast away euerie thing that presseth downe,
& woe unto us, upon whom the ends of this world Are come, if being compassed with so great a cloud of Witnesses, we do not cast away every thing that Presseth down,
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and the sinne that hangeth so fast ▪ o•, tunning with patience the race that is set before vs,
and the sin that hangs so fast ▪ o•, tunning with patience the raze that is Set before us,
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and looking vnto Iesus the authour and finisher of our faith:
and looking unto Iesus the author and finisher of our faith:
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who for the ioy that was set before him, endured the crosse, and despised the shame,
who for the joy that was Set before him, endured the cross, and despised the shame,
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and is set at the right hand of the throne of God. and is Set At the right hand of the throne of God.
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And here me thinks, vpon the sense and sight of sin, which swarmeth euerie where, to the subersion of states, and destruction of soules:
And Here me thinks, upon the sense and sighed of since, which swarmeth every where, to the subersion of states, and destruction of Souls:
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I finde no cause of such so great excesse, as that with men, there is no passion of their mortalitie:
I find no cause of such so great excess, as that with men, there is no passion of their mortality:
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there is no impression of their eternitie.
there is no impression of their eternity.
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For and if there were, assuredlie then oderunt peccare ▪ 〈 … 〉i virtutis amore, oderunt peccare mali for mid•ne poenae. The good, they would not sinne in loue of vertue,
For and if there were, assuredly then oderunt Peccare ▪ 〈 … 〉i virtue amore, oderunt Peccare mali for mid•ne Poenae. The good, they would not sin in love of virtue,
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and the euill they durst not sinne for feare of punishment.
and the evil they durst not sin for Fear of punishment.
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Did the sinner but think of this, that Tophet is prepared of old ▪ and that euen for the mightie as well as the mean•; it is prepared.
Did the sinner but think of this, that Tophet is prepared of old ▪ and that even for the mighty as well as the mean•; it is prepared.
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That the gulfe thereof is deepe & large, and t•e burning is ▪ fi•• & much wood, with the breath of the Lord,
That the gulf thereof is deep & large, and t•e burning is ▪ fi•• & much wood, with the breath of the Lord,
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like a riuer of b•imstone ▪ still to kindle it: I say, had hee ▪ but a passion of these things, little do I doubt,
like a river of b•imstone ▪ still to kindle it: I say, had he ▪ but a passion of these things, little do I doubt,
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but his heart would fall ▪ his soule would shrinke, and he would leaue sinne for feare of punishment.
but his heart would fallen ▪ his soul would shrink, and he would leave sin for Fear of punishment.
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To passe ▪ ouer a due regard of these things ▪ and to come to the tenth of our lost time,
To pass ▪ over a due regard of these things ▪ and to come to the tenth of our lost time,
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and carelesse dayes, pittifullie spent and wasted in wofull securitie.
and careless days, pitifully spent and wasted in woeful security.
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Did we but affoord out soules though extraordinarie, yet any the least meditation of the shortnes of our life; more brittle thē glasse; more light then smoke;
Did we but afford out Souls though extraordinary, yet any the least meditation of the shortness of our life; more brittle them glass; more Light then smoke;
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more swift then winde. 2. Of the day of our death ▪ sure in the end, vnsure in the time,
more swift then wind. 2. Of the day of our death ▪ sure in the end, unsure in the time,
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and bitter when it commeth. 3. Did we but with feare foresee, diem & Deum vltionis, a day and a God of reuenge, by a iudge; infallible for his wisedome; inflexible for his iustice; infugable for his power;
and bitter when it comes. 3. Did we but with Fear foresee, diem & God vltionis, a day and a God of revenge, by a judge; infallible for his Wisdom; inflexible for his Justice; infugable for his power;
cc j c-crq pn31 vvz. crd vdd pns12 p-acp p-acp n1 vvi, fw-la cc fw-la fw-la, dt n1 cc dt n1 pp-f n1, p-acp dt n1; j p-acp po31 n1; j p-acp po31 n1; j p-acp po31 n1;
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when to cal vpon the mountaines, cadite, cadite, fall vpon vs, fall vpon vs, will be too late. 4. And finallie to close with hell, to the horrour of all hellish hearts:
when to call upon the Mountains, cadite, cadite, fallen upon us, fallen upon us, will be too late. 4. And finally to close with hell, to the horror of all hellish hearts:
c-crq pc-acp vvi p-acp dt n2, n1, fw-la, vvb p-acp pno12, vvb p-acp pno12, vmb vbi av j. crd cc av-j pc-acp vvi p-acp n1, p-acp dt n1 pp-f d j n2:
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87
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could we but feele in heart and semblance, the intolerable paines of hell, endles, easeles and remediles in the damned;
could we but feel in heart and semblance, the intolerable pains of hell, endless, easeles and remediless in the damned;
vmd pns12 p-acp vvi p-acp n1 cc n1, dt j n2 pp-f n1, j, j cc j p-acp dt j-vvn;
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87
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would much abate the heate of our sinning, strike it in the blade, breake it in the head,
would much abate the heat of our sinning, strike it in the blade, break it in the head,
vmd d vvi dt n1 pp-f po12 vvg, vvb pn31 p-acp dt n1, vvb pn31 p-acp dt n1,
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87
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and kill it at the heart.
and kill it At the heart.
cc vvi pn31 p-acp dt n1.
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87
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But alas, and woe vnto vs, that euer wee liued to see such excesse of sinning with all states, in all securitie.
But alas, and woe unto us, that ever we lived to see such excess of sinning with all states, in all security.
cc-acp uh, cc n1 p-acp pno12, cst av pns12 vvd pc-acp vvi d n1 pp-f vvg p-acp d n2, p-acp d n1.
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88
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Hanibal ad portas. Imminet mors, iudicium det, infernus omnia horrenda: et quasi nihil ad nos ▪ ridemus, ludimus, peccata { que } peccatis adi•cimus. Death is at our doores; iudgment is oue• our heads; hell is at hand; all horrible:Hannibal ad portas. Imminet mors, iudicium debt, Infernus omnia Horrenda: et quasi nihil ad nos ▪ ridemus, ludimus, Peccata { que } peccatis adi•cimus. Death is At our doors; judgement is oue• our Heads; hell is At hand; all horrible:
np1 fw-la fw-la. fw-la fw-la, fw-la n1, fw-la fw-la fw-la: fw-la fw-la fw-la fw-la fw-la ▪ fw-la, fw-la, n1 { fw-fr } fw-la fw-la. n1 vbz p-acp po12 n2; n1 vbz n1 po12 n2; n1 vbz p-acp n1; d j:
(6) sermon (DIV1)
88
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and yet without horror we laugh, we leape, we daunce, we play, we lie vpon beds of iuorie,
and yet without horror we laugh, we leap, we dance, we play, we lie upon Beds of ivory,
cc av p-acp n1 pns12 vvb, pns12 vvi, pns12 vvi, pns12 vvb, pns12 vvb p-acp n2 pp-f n1,
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88
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and stretch our selues to the full of our follie: wee eate the lambs of the flocke, and the calues our of the stall;
and stretch our selves to the full of our folly: we eat the Lambs of the flock, and the calves our of the stall;
cc vvi po12 n2 p-acp dt j pp-f po12 n1: pns12 vvb dt n2 pp-f dt n1, cc dt n2 po12 pp-f dt n1;
(6) sermon (DIV1)
88
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•e sing to the sound of the viollvaine delights ▪ and we inuent to our selues instruments of musicke like Dauid: •e sing to the found of the viollvaine delights ▪ and we invent to our selves Instruments of music like David:
av vvb p-acp dt n1 pp-f dt j n2 ▪ cc pns12 vvi p-acp po12 n2 n2 pp-f n1 av-j np1:
(6) sermon (DIV1)
88
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as hee to the seruice and honour of his God, so we to please our vnsanctified affections, and extrauagant lusts.
as he to the service and honour of his God, so we to please our unsanctified affections, and extravagant Lustiest.
c-acp pns31 p-acp dt n1 cc n1 pp-f po31 n1, av pns12 p-acp vvb po12 j n2, cc j n2.
(6) sermon (DIV1)
88
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But good Lord how long? how long without measure shall wee prouoke thy maiestie? How long without repentance shall wee behold our miserie? How long without compassion shall we looke vpon him whom wee haue pierced? how long by swearing,
But good Lord how long? how long without measure shall we provoke thy majesty? How long without Repentance shall we behold our misery? How long without compassion shall we look upon him whom we have pierced? how long by swearing,
p-acp j n1 c-crq av-j? q-crq av-j p-acp n1 vmb pns12 vvi po21 n1? c-crq av-j p-acp n1 vmb pns12 vvi po12 n1? c-crq av-j p-acp n1 vmb pns12 vvi p-acp pno31 ro-crq pns12 vhb vvn? c-crq av-j p-acp vvg,
(6) sermon (DIV1)
88
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and lying, and killing, and stealing, and whoring, shall sinne breake out, and blood touch blood? Oh Lord thou knowest.
and lying, and killing, and stealing, and whoring, shall sin break out, and blood touch blood? O Lord thou Knowest.
cc vvg, cc vvg, cc vvg, cc vvg, vmb n1 vvi av, cc n1 vvb n1? uh n1 pns21 vv2.
(6) sermon (DIV1)
88
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Pedibus timor addidit alas. feare forceth flight.Pedibus timor addidit alas. Fear forceth flight.
fw-la fw-la fw-la uh. n1 vvz n1.
(6) sermon (DIV1)
88
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Oh set thy feare Lord before our face, so settle it in out hearts, as henceforth wee doe no more consult with flesh and blood,
O Set thy Fear Lord before our face, so settle it in out hearts, as henceforth we do no more consult with Flesh and blood,
uh vvb po21 n1 n1 p-acp po12 n1, av vvb pn31 p-acp av n2, c-acp av pns12 vdb av-dx av-dc vvi p-acp n1 cc n1,
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88
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but readilie obey thy heauenlie call, by flight from sinne, for feare of iudgement.
but readily obey thy heavenly call, by flight from sin, for Fear of judgement.
cc-acp av-j vvi po21 j n1, p-acp n1 p-acp n1, p-acp n1 pp-f n1.
(6) sermon (DIV1)
88
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2 As for the second cause of our excessiue sinning, to wit, the insensibilitie of peace to come, of future rest, of heauenlie being, passions of our ioy, and impressions of our eternitie;
2 As for the second cause of our excessive sinning, to wit, the insensibility of peace to come, of future rest, of heavenly being, passion of our joy, and impressions of our eternity;
crd a-acp p-acp dt ord n1 pp-f po12 j vvg, p-acp n1, dt n1 pp-f n1 pc-acp vvi, pp-f j-jn n1, pp-f j vbg, n2 pp-f po12 n1, cc n2 pp-f po12 n1;
(6) sermon (DIV1)
89
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I say the want is wofull, but the feeling is of force to beate backe Sathan, with all his retinue, either of sinne, death, hell or doome.
I say the want is woeful, but the feeling is of force to beat back Sathan, with all his retinue, either of sin, death, hell or doom.
pns11 vvb dt n1 vbz j, cc-acp dt n-vvg vbz pp-f n1 pc-acp vvi av np1, p-acp d po31 n1, av-d pp-f n1, n1, n1 cc n1.
(6) sermon (DIV1)
89
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It made Paule to forget not only sinne, but himselfe to, and say whether in the bodie, or out of the bodie, I cannot tell, God he knoweth;
It made Paul to forget not only sin, but himself to, and say whither in the body, or out of the body, I cannot tell, God he Knoweth;
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89
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but I feele things that are vnutterable. but I feel things that Are unutterable.
cc-acp pns11 vvb n2 cst vbr j.
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89
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It made the Disciples in the transfiguration vpon the mount ▪ to translate their thoughts from mortall mould,
It made the Disciples in the transfiguration upon the mount ▪ to translate their thoughts from Mortal mould,
pn31 vvd dt n2 p-acp dt n1 p-acp dt n1 ▪ pc-acp vvi po32 n2 p-acp j-jn n1,
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89
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& say, in sense and feeling of that heauenlie being, Bonum est esse hic. It is good Lord for vs to be here, let vs make tabernacles.
& say, in sense and feeling of that heavenly being, Bonum est esse hic. It is good Lord for us to be Here, let us make Tabernacles.
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It made Simeon say with solace, whē hauing layd in his heart, what hee lapt in his armes;
It made Simeon say with solace, when having laid in his heart, what he leapt in his arms;
pn31 vvd np1 vvb p-acp n1, c-crq vhg vvn p-acp po31 n1, r-crq pns31 vvd p-acp po31 n2;
(6) sermon (DIV1)
89
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euen sweet Christ, the rauishment of his soule: Lord now lettest thou thy seruant depart in pe•ce according to thy word:
even sweet christ, the ravishment of his soul: Lord now Lettest thou thy servant depart in pe•ce according to thy word:
av j np1, dt n1 pp-f po31 n1: n1 av vv2 pns21 po21 n1 vvi p-acp av vvg p-acp po21 n1:
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89
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mine eyes haue seene thy saluation ▪ I feare no sinne; I dread no death; I haue liued enough, I haue my life:mine eyes have seen thy salvation ▪ I Fear no sin; I dread no death; I have lived enough, I have my life:
po11 n2 vhb vvn po21 n1 ▪ pns11 vvb dx n1; pns11 vvb dx n1; pns11 vhb vvn av-d, pns11 vhb po11 n1:
(6) sermon (DIV1)
89
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I haue longed enough, I haue my loue: I haue seene enough, I haue my light;
I have longed enough, I have my love: I have seen enough, I have my Light;
pns11 vhb vvn av-d, pns11 vhb po11 n1: pns11 vhb vvn av-d, pns11 vhb po11 n1;
(6) sermon (DIV1)
89
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I haue serued enough, I haue my Saint: I haue sorrowed enough, I haue my ioy:
I have served enough, I have my Saint: I have sorrowed enough, I have my joy:
pns11 vhb vvn av-d, pns11 vhb po11 n1: pns11 vhb vvn av-d, pns11 vhb po11 n1:
(6) sermon (DIV1)
89
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sweet Babe, let this Psalme serue for a lullabie to thee, and a funerall for mee:
sweet Babe, let this Psalm serve for a lullaby to thee, and a funeral for me:
j n1, vvb d n1 vvi p-acp dt n1 p-acp pno21, cc dt n1 p-acp pno11:
(6) sermon (DIV1)
89
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Oh sleepe in my armes, and let me sleepe in thy peace. And here out of Simeon would I raise a doctrine.
O sleep in my arms, and let me sleep in thy peace. And Here out of Simeon would I raise a Doctrine.
uh n1 p-acp po11 n2, cc vvb pno11 vvi p-acp po21 n1. cc av av pp-f np1 vmd pns11 vvi dt n1.
(6) sermon (DIV1)
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Simeon had it by reuelation from God, that hee should not taste of death till hee had seene the Lords Christ; nor doe I thinke, Simeon had it by Revelation from God, that he should not taste of death till he had seen the lords christ; nor do I think,
np1 vhd pn31 p-acp n1 p-acp np1, cst pns31 vmd xx vvi pp-f n1 c-acp pns31 vhd vvn dt n2 np1; ccx vdb pns11 vvb,
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90
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but that God in like lenitie, doth and will deale with al his Saints, and neuer suffer the good and righteous to depart out of this world comfortles.
but that God in like lenity, does and will deal with all his Saints, and never suffer the good and righteous to depart out of this world comfortless.
cc-acp cst np1 p-acp j n1, vdz cc vmb vvi p-acp d po31 n2, cc av-x vvi dt j cc j pc-acp vvi av pp-f d n1 j.
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Moses saw the land of promise before he died. Aaron saw his sonne Eleazar in his roome before he died. Moses saw the land of promise before he died. Aaron saw his son Eleazar in his room before he died.
np1 vvd dt n1 pp-f n1 c-acp pns31 vvd. np1 vvd po31 n1 np1 p-acp po31 n1 p-acp pns31 vvd.
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90
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Dauid saw Salomon his successor ere he died. Ezekiàs saw his house in order ere he died. David saw Solomon his successor ere he died. Ezekiàs saw his house in order ere he died.
np1 vvd np1 po31 n1 c-acp pns31 vvd. av vvd po31 n1 p-acp n1 c-acp pns31 vvd.
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90
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Christ was glorified vpon the holy mount ere he dyed. christ was glorified upon the holy mount ere he died.
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90
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Stephen saw y• glorie of God, and Iesus standing at the right hād ere he died.Stephen saw y• glory of God, and Iesus standing At the right hand ere he died.
np1 vvd n1 n1 pp-f np1, cc np1 vvg p-acp dt j-jn n1 c-acp pns31 vvd.
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90
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And Simeons sight of Christ ere he died shall be to me, and I hope to all the Elect of God,
And Simeons sighed of christ ere he died shall be to me, and I hope to all the Elect of God,
np1 npg1 n1 pp-f np1 c-acp pns31 vvd vmb vbi p-acp pno11, cc pns11 vvb p-acp d dt n1 pp-f np1,
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an assured symboll or sacrament of the certaintie of our saluation by faith, in and by the sight of our sweet Sauiour, whom wee shall behold in soule and spirit, ere we leaue this life.
an assured symbol or sacrament of the certainty of our salvation by faith, in and by the sighed of our sweet Saviour, whom we shall behold in soul and Spirit, ere we leave this life.
dt j-vvn n1 cc n1 pp-f dt n1 pp-f po12 n1 p-acp n1, p-acp cc p-acp dt n1 pp-f po12 j n1, ro-crq pns12 vmb vvi p-acp n1 cc n1, c-acp pns12 vvb d n1.
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Amor transit in amatum; nec sinit amantem esse sui ipsius, sed amati. Loue doth symbolize, and the minde is not where it liues, but where it loues. Terram diligis, terra es: aurum diligis, aurum es. Amor transit in amatum; nec sinit amantem esse sui Himself, sed amati. Love does symbolise, and the mind is not where it lives, but where it loves. Terram diligis, terra es: aurum diligis, aurum es.
fw-la fw-la p-acp fw-la; fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la. n1 vdz vvi, cc dt n1 vbz xx c-crq pn31 vvz, cc-acp c-crq pn31 vvz. fw-la fw-la, fw-la fw-la: fw-la fw-la, fw-la fw-la.
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90
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Deum diligis, non audeo dicere Deus es:
God diligis, non audeo dicere Deus es:
np1 fw-la, fw-la fw-la fw-la fw-la fw-la:
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90
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audi tamen scripturam dicentem, an non ego dixi, quod dij e••is? Dost thou loue earth? thou art earth ▪ Dost thou loue gold? thou art gold. audi tamen scripturam dicentem, nias non ego I have said, quod dij e••is? Dost thou love earth? thou art earth ▪ Dost thou love gold? thou art gold.
fw-la fw-la fw-la fw-la, fw-fr fw-fr fw-la fw-la, fw-la fw-la fw-la? vd2 pns21 vvi n1? pns21 vb2r n1 ▪ vd2 pns21 vvi n1? pns21 vb2r n1.
(6) sermon (DIV1)
90
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Dost thou loue God? (I dare not say thou art God) yet heare the Scriptures speaking, haue not I said ye are Gods? As and if the authour should say, out of the familiaritie we haue with God, wee are made partakers of the diuine nature, according as his diuine power hath giuen vnto vs, all things that pertaine vnto life and godlinesse, thorough the knowledge of him that hath called vs vnto glorie and vertue.
Dost thou love God? (I Dare not say thou art God) yet hear the Scriptures speaking, have not I said you Are God's? As and if the author should say, out of the familiarity we have with God, we Are made partakers of the divine nature, according as his divine power hath given unto us, all things that pertain unto life and godliness, through the knowledge of him that hath called us unto glory and virtue.
vd2 pns21 vvi np1? (pns11 vvb xx vvi pns21 vb2r np1) av vvi dt n2 vvg, vhb xx pns11 vvd pn22 vbr n2? p-acp cc cs dt n1 vmd vvi, av pp-f dt n1 pns12 vhb p-acp np1, pns12 vbr vvn n2 pp-f dt j-jn n1, vvg p-acp po31 j-jn n1 vhz vvn p-acp pno12, d n2 cst vvi p-acp n1 cc n1, p-acp dt n1 pp-f pno31 cst vhz vvn pno12 p-acp n1 cc n1.
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Good Ignatius confirmed this doctrine, as in life, so in death;
Good Ignatius confirmed this Doctrine, as in life, so in death;
j np1 vvn d n1, c-acp p-acp n1, av p-acp n1;
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for qualis vita finis ita. Of whom it is reported that being opened, they found in his heart, the fruit of his faith and daylie meditation, written in letters of gold, to this effect.
for qualis vita finis ita. Of whom it is reported that being opened, they found in his heart, the fruit of his faith and daily meditation, written in letters of gold, to this Effect.
p-acp fw-la fw-la fw-la fw-la. pp-f ro-crq pn31 vbz vvn cst vbg vvn, pns32 vvd p-acp po31 n1, dt n1 pp-f po31 n1 cc j n1, vvn p-acp n2 pp-f n1, p-acp d n1.
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91
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Amor mens crucifixus est, my loue is crucified. Learned Cruciger confirmed the same, when dying he said:Amor Mens Crucifix est, my love is Crucified. Learned Cruciger confirmed the same, when dying he said:
fw-la fw-la fw-la fw-la, po11 n1 vbz vvn. j np1 vvn dt d, c-crq vvg pns31 vvd:
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Inuoco t• Deus, fiducia filii tui, licet languida, tamen aliqua fide. Inuoco t• Deus, Fiducia Sons tui, licet languida, tamen Any fide.
np1 n1 fw-la, fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la.
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Oh God, I call vpō thee in confidēce of thy son, thogh with a faint faith, yet with some faith:
O God, I call upon thee in confidence of thy son, though with a faint faith, yet with Some faith:
uh np1, pns11 vvb p-acp pno21 p-acp n1 pp-f po21 n1, cs p-acp dt j n1, av p-acp d n1:
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and I am encouraged so to doe, for I see him in glorie, whom I haue followed in grace.
and I am encouraged so to do, for I see him in glory, whom I have followed in grace.
cc pns11 vbm vvn av pc-acp vdi, c-acp pns11 vvb pno31 p-acp n1, ro-crq pns11 vhb vvn p-acp n1.
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Nor can I passe in silence, what fel out in experience not long sithence, at the memorable death of a memorable Saint in this our countrie;
Nor can I pass in silence, what fell out in experience not long since, At the memorable death of a memorable Saint in this our country;
ccx vmb pns11 vvi p-acp n1, r-crq vvd av p-acp n1 xx av-j a-acp, p-acp dt j n1 pp-f dt j n1 p-acp d po12 n1;
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a Gentleman, Scholler, and Preacher, rarelie qualified both in life and death.
a Gentleman, Scholar, and Preacher, rarely qualified both in life and death.
dt n1, n1, cc n1, av-j vvn d p-acp n1 cc n1.
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Oxford will witnes the one, and Heaton hall the other, where it pleased God to call to his mercie that worthie man,Oxford will witness the one, and Heaton hall the other, where it pleased God to call to his mercy that worthy man,
np1 vmb vvi dt crd, cc np1 n1 dt n-jn, c-crq pn31 vvd np1 pc-acp vvi p-acp po31 n1 cst j n1,
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and powerfull preacher maister Iohn Holland batchelor of diuinitie, a burning lampe consuming it selfe, to lighten others;
and powerful preacher master John Holland bachelor of divinity, a burning lamp consuming it self, to lighten Others;
cc j n1 n1 np1 np1 n1 pp-f n1, dt j-vvg n1 vvg pn31 n1, pc-acp vvi n2-jn;
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for God in mercie called him by a lingring sicknes, which staid till hee was readie,
for God in mercy called him by a lingering sickness, which stayed till he was ready,
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and pared him to such an end, as seldome I haue heard, but yet neuer saw the like in any.
and pared him to such an end, as seldom I have herd, but yet never saw the like in any.
cc vvd pno31 p-acp d dt n1, c-acp av pns11 vhb vvn, cc-acp av av-x vvd dt av-j p-acp d.
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To passe the course of his sicknes in much patience, yet with great passion;
To pass the course of his sickness in much patience, yet with great passion;
pc-acp vvi dt n1 pp-f po31 n1 p-acp d n1, av p-acp j n1;
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and to come to his end, when he put in practise the fruit of his godly life:
and to come to his end, when he put in practise the fruit of his godly life:
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It pleased him the day before he dyed, as formerly often, so then more egerly, to call for the holy Bible, with these very words, Come, O come, death approcheth, let vs gather some flowres to comfort this howre:
It pleased him the day before he died, as formerly often, so then more eagerly, to call for the holy bible, with these very words, Come, Oh come, death Approaches, let us gather Some flowers to Comfort this hour:
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and turning with his owne hands to the 8. Chapter of Paules Epistle to the Romaines, he gaue me the booke, and bade me reade:
and turning with his own hands to the 8. Chapter of Paul's Epistle to the Romans, he gave me the book, and bade me read:
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94
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at the end of euery verse he made a Selah, or pause, and gaue the sence in such sort and feeling,
At the end of every verse he made a Selac, or pause, and gave the sense in such sort and feeling,
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as was much (wee saw) to his owne comfort, but more to our ioy & wonder.
as was much (we saw) to his own Comfort, but more to our joy & wonder.
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94
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Pity it were those speeches, with other his writings, should bee buried with him, and kept in priuate from the publicke good of many.
Pity it were those Speeches, with other his writings, should be buried with him, and kept in private from the public good of many.
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Hauing thus continued his meditation & exposition for the space of two howres or more, on the sodain hee sayd, O stay your reading, what brightnes is this I see? Haue you light vp any candles? To which I answered no, it is the Sunneshine,
Having thus continued his meditation & exposition for the Molle of two hours or more, on the sudden he said, Oh stay your reading, what brightness is this I see? Have you Light up any Candles? To which I answered no, it is the Sunshine,
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for it was about 5. a clock in a cleere Summers euening. Sunne-shine (sayth he) nay my Sauior shine:
for it was about 5. a clock in a clear Summer's evening. Sunshine (say he) nay my Saviour shine:
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94
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now farewell world, welcome heauen, the day-starre from an high hath visited my hart: O speake it when I am gone, and preach it at my Funerall: God dealeth familiarly with man.
now farewell world, welcome heaven, the daystar from an high hath visited my heart: Oh speak it when I am gone, and preach it At my Funeral: God deals familiarly with man.
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94
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I feele his mercy, I see his maiesty, whether in the body, or out of the body, I cannot tell, God he knoweth,
I feel his mercy, I see his majesty, whither in the body, or out of the body, I cannot tell, God he Knoweth,
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but I see things that are vnutterable.
but I see things that Are unutterable.
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So, rainshed in spirit, he roamed towards heauen, with a chearefull looke, and soft sweete voice,
So, rainshed in Spirit, he roamed towards heaven, with a cheerful look, and soft sweet voice,
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but what he said, we could not conceiue. At last shrinking downe againe, he gaue a sigh, with these words:
but what he said, we could not conceive. At last shrinking down again, he gave a sighs, with these words:
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Ah, yet it wil not be, my sins keepe me from my God. Ah, yet it will not be, my Sins keep me from my God.
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Thus that euening, twise rising, and twise falling, with the Sunne in the morning following, he rise then neuer to fall ▪ when againe raysing himselfe,
Thus that evening, twice rising, and twice falling, with the Sun in the morning following, he rise then never to fallen ▪ when again raising himself,
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as Iacob did vpon his staffe ▪ hee shut vp his blessed life, with these blessed words, O what an happy change shall I make? from night, to day? from darkenes, to light? from death, to life? from sorrow, to solace? from a factious world, to a heauenly being? O my deare brethren ▪ sisters,
as Iacob did upon his staff ▪ he shut up his blessed life, with these blessed words, O what an happy change shall I make? from night, to day? from darkness, to Light? from death, to life? from sorrow, to solace? from a factious world, to a heavenly being? O my deer brothers ▪ Sisters,
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& friends ▪ it pitteth me to leaue you behinde:
& Friends ▪ it pitteth me to leave you behind:
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yet remember my death when I am gone, and what I now feele, I hope you shall ••id•ere you dye, that God doth ▪ and will do ••• familiarly with men ▪ And now thou firy Chariot, that came donne to fetch vp Eliah, carry me to my happy hold:
yet Remember my death when I am gone, and what I now feel, I hope you shall ••id•ere you die, that God does ▪ and will do ••• familiarly with men ▪ And now thou firy Chariot, that Come done to fetch up Elijah, carry me to my happy hold:
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and all ye blessed Angels, who attended the soule of Lazarus to bring it vp to heauen, beare me, O beare me into the boson• of my best beloued.
and all the blessed Angels, who attended the soul of Lazarus to bring it up to heaven, bear me, Oh bear me into the boson• of my best Beloved.
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Amen, Amen come Lord Iesus, come quickly, and so he fell a sl•ope.Amen, Amen come Lord Iesus, come quickly, and so he fell a sl•ope.
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I say the truth my brethren, I lie not, my conscience bearing me witnesse in the holy Ghost, with an appeale from my own credit, to the right worshipfull his brother, and all the standers by, to iustifie what I haue sayd, in comfort of their owne soules and warrantie of the doctrine •ayme at, which is to proue, That God neuer suffereth his elect to depart this life comfortlesse;
I say the truth my brothers, I lie not, my conscience bearing me witness in the holy Ghost, with an appeal from my own credit, to the right worshipful his brother, and all the standers by, to justify what I have said, in Comfort of their own Souls and warranty of the Doctrine •ayme At, which is to prove, That God never suffers his elect to depart this life comfortless;
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nor wil I am perswaded call them hence, till they haue seene with Simeon the Lords Christ, either in soule; spirit, body, or both. nor will I am persuaded call them hence, till they have seen with Simeon the lords christ, either in soul; Spirit, body, or both.
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The life of this perswasion, is the death of sinne; and such hope of eternity, is the reuenge of iniquity.
The life of this persuasion, is the death of sin; and such hope of eternity, is the revenge of iniquity.
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Fie vpon sinne, whilst I behold my Sauiour: fie vpon shame, whilst I behold my glory!
Fie upon sin, while I behold my Saviour: fie upon shame, while I behold my glory!
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Heauen is my hope, the visions of my hart, are the impr••sions of my ioy; and reuelations are exp•ations to all Gods children;
Heaven is my hope, the visions of my heart, Are the impr••sions of my joy; and revelations Are exp•ations to all God's children;
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they haue bin, they are, and they will be, neuer wanting in supplementum fidei, to helpe faith.
they have been, they Are, and they will be, never wanting in Supplement fidei, to help faith.
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And for conclusion of this point, remember Lots wife, was Christ his aduertisement, to inure vs with a forgetfulnes of our owne people, and our fathers house, that the Lord might haue pleasure in our beawty:
And for conclusion of this point, Remember Lots wife, was christ his advertisement, to inure us with a forgetfulness of our own people, and our Father's house, that the Lord might have pleasure in our beauty:
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But so to looke vpon Zoar, and flee thither, was Lots sanctuary:
But so to look upon Zoar, and flee thither, was Lots sanctuary:
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O it is but a little one, and my soule shall liue. What is Sodome, other then this sinfull world? And what is Zoar, other then that heauenly being? O let me take you by the hand, bring you out, Oh it is but a little one, and my soul shall live. What is Sodom, other then this sinful world? And what is Zoar, other then that heavenly being? O let me take you by the hand, bring you out,
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and say with the Angell, Escape for thy life, looke not behind thee, neither tarry thou in all the plaine, escape into the mountaine least thou be destroyed.
and say with the Angel, Escape for thy life, look not behind thee, neither tarry thou in all the plain, escape into the mountain lest thou be destroyed.
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And let this suffice, for the first circumstance of my text, as balme from heauen to sweeten our miseries in this life,
And let this suffice, for the First circumstance of my text, as balm from heaven to sweeten our misery's in this life,
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and to bury our iniquities in the graue. Now passe we from the peace of the soule, to the rest of the bodie,
and to bury our iniquities in the graven. Now pass we from the peace of the soul, to the rest of the body,
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and quiet of both, vrged by the spirit, in the second place, as an Antidote to preuent a poyson much infecting all flesh:
and quiet of both, urged by the Spirit, in the second place, as an Antidote to prevent a poison much infecting all Flesh:
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who without all comfort of future blessednes, do, to the hazard of their soules, stand doubtfull of the resurrection,
who without all Comfort of future blessedness, do, to the hazard of their Souls, stand doubtful of the resurrection,
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as also of the rest of their soules, after they be departed.
as also of the rest of their Souls, After they be departed.
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The one sort are the Atheists, the other are the Papists of these dayes & times:
The one sort Are the Atheists, the other Are the Papists of these days & times:
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But the text is powrefull to put back both Iordans, that the Israel of God may enter Canaan without crosse or feare.
But the text is powerful to put back both Jordan's, that the Israel of God may enter Canaan without cross or Fear.
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For if the Lords elect shal rest in their beds, they shal rise from their beds.
For if the lords elect shall rest in their Beds, they shall rise from their Beds.
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Rest implyeth a resurrection, when the time of refreshing shall come. It is an improper speech to say, hee resteth, who neuer riseth.
Rest Implies a resurrection, when the time of refreshing shall come. It is an improper speech to say, he rests, who never Riseth.
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It may be some go to bed who neuer rise, strooken with a deadly sleepe or l•thargie,
It may be Some go to Bed who never rise, strooken with a deadly sleep or l•thargie,
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but none to the graue, but out he must, at the generall sommons of all the world:
but none to the graven, but out he must, At the general summons of all the world:
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for the trumpet shal sound, and the dead shall rise.
for the trumpet shall found, and the dead shall rise.
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If a man dye, shall he liue againe? Then all the dayes of mine appointed time will I watch ▪ till my changing do come. Againe for the second:If a man die, shall he live again? Then all the days of mine appointed time will I watch ▪ till my changing doe come. Again for the second:
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If after our death we rest in our beds, and as it is in another place, such blessednes accompanteth saints who d•e in the Lord, that ther rest from their labours:
If After our death we rest in our Beds, and as it is in Another place, such blessedness accompanteth Saints who d•e in the Lord, that there rest from their labours:
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then after death, no place of paine, no punishment, no Purgatory.
then After death, no place of pain, no punishment, no Purgatory.
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Is there light in darkenes? is there truth in error? Is there life in death? Is there fire in water? Is there ease in paine? rest in labour? good in euill? sweete in sowre? Is there a purging fire in hell must fyne vs for heauen? Sweete Christ, where then is thy bloud? which alone, say we, nothing else,
Is there Light in darkness? is there truth in error? Is there life in death? Is there fire in water? Is there ease in pain? rest in labour? good in evil? sweet in sour? Is there a purging fire in hell must fine us for heaven? Sweet christ, where then is thy blood? which alone, say we, nothing Else,
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and none other, purgeth our sinne, pleadeth our cause, and purchaseth our place.
and none other, Purgeth our sin, pleads our cause, and purchases our place.
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We neede no other sacrifice, we neede no other aduocate, wee neede no other key to open to vs the p•rt of the paradise of God.
We need no other sacrifice, we need no other advocate, we need no other key to open to us the p•rt of the paradise of God.
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And if the bloud of Iesus pleade better things then the bloud of Abel, for the bloud of Abel cryed reuenge,
And if the blood of Iesus plead better things then the blood of Abel, for the blood of Abel cried revenge,
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but the bloud of Christ cryed pardon, pardon: then stay your bulles, and drops of your leaden diuinity:
but the blood of christ cried pardon, pardon: then stay your Bulls, and drops of your leaden divinity:
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downe with your Dagon and Babel of all confusion, by shrift, shrine, merit, or medall, all too light, to ballance with the bloud of the Lambe:
down with your Dagon and Babel of all confusion, by shrift, shrine, merit, or medal, all too Light, to balance with the blood of the Lamb:
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for what is chaffe to corne? for what is chaff to corn?
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It pities my heart to see the desolations of Christendome, & of this my deare Country in many places, where millions of souls are •illily lead by bad and blinde guides, factious Iesuits, and seditious seedsmen, lead I say from the bloud of Christ, to the bloud of Hales, and Becket: from the fire vpon the Mount, to the painted fire of Purgatory, Poets sayes,
It pities my heart to see the desolations of Christendom, & of this my deer Country in many places, where millions of Souls Are •illily led by bad and blind guides, factious Iesuits, and seditious seedsmen, led I say from the blood of christ, to the blood of Hales, and Becket: from the fire upon the Mount, to the painted fire of Purgatory, Poets Says,
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and heathenish helps, Romish institutions, decretals apostaticall, lying oracles, illusions, and flattering diuinations.
and Heathenish helps, Romish institutions, Decretals apostatical, lying oracles, illusions, and flattering divinations.
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This they doe, and this they dare doe, without care of conscience, feare of God, of faithfulnes to his cause, which wittingly and willingly (I verely thinke) they do betray, to make good their hellish Hierarchie, and Babel of all confusion.
This they do, and this they Dare do, without care of conscience, Fear of God, of faithfulness to his cause, which wittingly and willingly (I verily think) they do betray, to make good their hellish Hierarchy, and Babel of all confusion.
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For what grosnes is this besides the impiety, to thinke a people euer so foolish,
For what grossness is this beside the impiety, to think a people ever so foolish,
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as should take out this lesson, to carry to their graues, from the liuing to the dead;
as should take out this Lesson, to carry to their graves, from the living to the dead;
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yea, and that in plea of saluation to: from the liuing God, to dead idols: from the liuing word, to dead traditions:
yea, and that in plea of salvation to: from the living God, to dead Idols: from the living word, to dead traditions:
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from the liuing bread in heauen, to a dead •alfe or cake at Dan, and Bethel: from the bloud of Christ that giueth life, to the fire of Purgatory that bringeth death.
from the living bred in heaven, to a dead •alfe or cake At Dan, and Bethel: from the blood of christ that gives life, to the fire of Purgatory that brings death.
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When Christ bleeding vpon the tree, had vttered this voyce cons•mmatum est, it is finished, he gaue •• the ghost.
When christ bleeding upon the tree, had uttered this voice cons•mmatum est, it is finished, he gave •• the ghost.
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Th•n he said ▪ and 〈 … 〉 hee •ustered, not for himselfe is a priuate person,
Th•n he said ▪ and 〈 … 〉 he •ustered, not for himself is a private person,
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but for vs his members, a publicke good.
but for us his members, a public good.
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Shall he say it is finished? and shal we say it is not finished? The Lyon hath rored, who will not be afrayd? The Lord hath spoken, who can but tremble? O tremble for feare ye faithles generation, who dare yet say it is not finished? Pray saints in heauen, help fire in hell, Purgatory play thy part, purge to the full:
Shall he say it is finished? and shall we say it is not finished? The lion hath roared, who will not be afraid? The Lord hath spoken, who can but tremble? O tremble for Fear you faithless generation, who Dare yet say it is not finished? prey Saints in heaven, help fire in hell, Purgatory play thy part, purge to the full:
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and thou Pope president of this Limbo lake, rule at thy pleasure: help in, help out, and if vpon displeasure thou thrust Myriades of soules into hell,
and thou Pope president of this Limbo lake, Rule At thy pleasure: help in, help out, and if upon displeasure thou thrust Myriads of Souls into hell,
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yet let none be so bold as to aske, Why doest thou so? It is enough, ò it is inough to make good with this, all your doctrine:
yet let none be so bold as to ask, Why dost thou so? It is enough, ò it is enough to make good with this, all your Doctrine:
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Sic volo, sic iubeo ▪ stet pro ratione voluntas. Aske no questions: search no scriptures: seeke no reasons: I haue sayd, is inough: my pleasure is a precept; counsell, a commaund;Sic volo, sic iubeo ▪ stet Pro ratione Voluntas. Ask no questions: search no Scriptures: seek no Reasons: I have said, is enough: my pleasure is a precept; counsel, a command;
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and my will is a reason.
and my will is a reason.
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And now mee thinks whilest I heare them say, without worde of God, or warranty of reason:
And now me thinks whilst I hear them say, without word of God, or warranty of reason:
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Heare heauen, help purgatory, pardon pope, that is to say, pray saints, purge fire, speake indulgence,
Hear heaven, help purgatory, pardon pope, that is to say, pray Saints, purge fire, speak indulgence,
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for the rest and ease of soules departed: (a check to the bloud of my Christ, to the truth of my text,
for the rest and ease of Souls departed: (a check to the blood of my christ, to the truth of my text,
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& quiet of the saints that gone ar•) I cannot but say as Iob sayd of his friends, Miserable comforters are ye all: Suffer me a little to speake,
& quiet of the Saints that gone ar•) I cannot but say as Job said of his Friends, Miserable Comforters Are you all: Suffer me a little to speak,
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and when I haue spoken mocke on. 1 I say, the saints in heauen vpon whom you call, to whom you pray, and when I have spoken mock on. 1 I say, the Saints in heaven upon whom you call, to whom you pray,
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and before whose images you so prostrate your selues, I say they heare you not, and for that, they help you not;
and before whose Images you so prostrate your selves, I say they hear you not, and for that, they help you not;
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they rest from their labours, and their works follow them, and not yours:
they rest from their labours, and their works follow them, and not yours:
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I say no such works of wickednes, as your prayer to them is, whereby you rob God, to cloth a Saint.
I say no such works of wickedness, as your prayer to them is, whereby you rob God, to cloth a Saint.
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To the proofe wherof, for that you say our doctrine is new, and of yesterdayes birth, The dayes shall speake, and the multitude of yeares shall teach wisedome. Saints in heauen heare not; Saints in heauen help not;
To the proof whereof, for that you say our Doctrine is new, and of yesterday's birth, The days shall speak, and the multitude of Years shall teach Wisdom. Saints in heaven hear not; Saints in heaven help not;
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Saints in heauen haue no sense of our miseries: it is no new doctrine: it is ancient; it is heauenly;
Saints in heaven have no sense of our misery's: it is no new Doctrine: it is ancient; it is heavenly;
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and hee that hath eares to heare, let him heare. Augustine in his booke de cura habenda pro mortuis, teacheth, Animas Sanctorum in coelis esse,
and he that hath ears to hear, let him hear. Augustine in his book de Cure Habenda Pro mortuis, Teaches, Animas Sanctorum in Coelis esse,
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nec interesse nostris his terrents negotijs. That the soules of the blessed are in heauen; nor doe they respect our affaires here on earth;nec Interest nostris his terrents negotijs. That the Souls of the blessed Are in heaven; nor do they respect our affairs Here on earth;
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as and if he should say, cease your praying, for no more doth their affection reach yours,
as and if he should say, cease your praying, for no more does their affection reach yours,
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then your prayer doth reach them.
then your prayer does reach them.
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And this doth hee proue, by these reasons sound and good, vnanswerable, if truth might preuaile,
And this does he prove, by these Reasons found and good, unanswerable, if truth might prevail,
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when it pleadeath on earth, as whē it iudgeth in heauē.
when it pleadeath on earth, as when it Judgeth in heaven.
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And first he beginneth with his mother Monicha, dead and gone, whose affection towards him, in life was euer such,
And First he begins with his mother Monk, dead and gone, whose affection towards him, in life was ever such,
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as hee thought could not but reach him from heauen, if Saints had feeling of our miseries here on earth:
as he Thought could not but reach him from heaven, if Saints had feeling of our misery's Here on earth:
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Vt volet accipiat quisque quod dicam, sayth the Father; Let men iudge of my words as they please;Vt volet Accept Quisque quod dicam, say the Father; Let men judge of my words as they please;
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for that I may say nothing of others, yet dare I say of her, Si rebus viuentium interessent animae mortuorū, me ipsum p•a mater nulla nocte desereret, quem terra marique s•cuta est vt mecum vineret.
for that I may say nothing of Others, yet Dare I say of her, Si rebus viuentium interessent Spirits mortuorū, me ipsum p•a mater nulla nocte desereret, Whom terra marique s•cuta est vt mecum vineret.
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If the soules of the dead did respect the affaires of the liuing, then my deere mother would neuer faile me night or day, who by sea,
If the Souls of the dead did respect the affairs of the living, then my deer mother would never fail me night or day, who by sea,
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and by land, followed me in this life to liue with me.
and by land, followed me in this life to live with me.
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Absit enim vt facta sit vita foeliciore crudelis &c. Be it farre away, that a blessed life should make her more vnkind, or cruel;Absit enim vt facta sit vita foeliciore crudelis etc. Be it Far away, that a blessed life should make her more unkind, or cruel;
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so as in all y• anguish of my soule, I neuer felt her solace, who whilest shee liued could neuer abide to see me sad.
so as in all y• anguish of my soul, I never felt her solace, who whilst she lived could never abide to see me sad.
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But without al doubt, quod sacer psalmus personat, verū est, quoniā pat 〈 … 〉s & mater mea dereliquerūt me; Dominus ••tem assumpsit me:
But without all doubt, quod Sacer Psalm personat, verū est, quoniā pat 〈 … 〉s & mater mea dereliquerunt me; Dominus ••tem assumpsit me:
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because my father & my mother haue forsaken me, the Lord haue taken me vp. If then our fathers do forsake vs, how can they care for vs:
Because my father & my mother have forsaken me, the Lord have taken me up. If then our Father's do forsake us, how can they care for us:
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and if our fathers do not care for vs, qui sunt ill• mortuorum, qui nor unt quid agamus, quidue patiamur: who are they amōg the dead, that know what we do,
and if our Father's do not care for us, qui sunt ill• Mortuorum, qui nor unt quid agamus, Quidve patiamur: who Are they among the dead, that know what we do,
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or care what we suffer? 2 A second reason is taken out of Isaiah the Prophet, who moued in misery,
or care what we suffer? 2 A second reason is taken out of Isaiah the Prophet, who moved in misery,
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after a deliuerance, and greatly complayned of mercies with-holden, and compassions restrayned, gayned at no hand,
After a deliverance, and greatly complained of Mercies withholden, and compassions restrained, gained At no hand,
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but at the hand of God: nor was pitied of any, but of himselfe:
but At the hand of God: nor was pitied of any, but of himself:
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and for that he ••ith, doubtlesse thou art our father, though Abraham be ignorant of vs,
and for that he ••ith, doubtless thou art our father, though Abraham be ignorant of us,
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and Israel know vs not, yet thou Lord art our father, and our redeem•r thy name is for euer. Whereupon the father concludeth, with an argument drawn frō the stronger, Si tanti Patriarchae quid •rga populum ex his procreatum ageretur ignorauerunt &c. If two so great Patriarches were ignorant, what should become of that people themselues had begotten, and Israel know us not, yet thou Lord art our father, and our redeem•r thy name is for ever. Whereupon the father Concludeth, with an argument drawn from the Stronger, Si tanti Patriarchae quid •rga Populum ex his procreatum ageretur ignorauerunt etc. If two so great Patriarchs were ignorant, what should become of that people themselves had begotten,
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and frō whose straine should spring by promise, Christ the father of all the faithfull: If Abraham being the friend of God, yet could neuer enter into that secret:
and from whose strain should spring by promise, christ the father of all the faithful: If Abraham being the friend of God, yet could never enter into that secret:
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nor Israel as preuayling with God, yet neuer obtayned such a blessing, as once dead, either to know, to ease,
nor Israel as prevailing with God, yet never obtained such a blessing, as once dead, either to know, to ease,
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or help their posteritie, in life or death:
or help their posterity, in life or death:
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then hush to heauen, and to all that therein is, except God, al are ignorant, none can know, none can help, none can heare, none can ease our plaint or paine, either in earth, or elswhere.
then hush to heaven, and to all that therein is, except God, all Are ignorant, none can know, none can help, none can hear, none can ease our plaint or pain, either in earth, or elsewhere.
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3 His third argument is drawne from the memory of blessed Iosiah, vnto whom Huldah the Prophetisse pronounced this blessing from God, that he should dye,
3 His third argument is drawn from the memory of blessed Josiah, unto whom Huldah the Prophetess pronounced this blessing from God, that he should die,
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and be gathered vnto his fathers before he saw the euils which the Lord had determined vpon that place and people. Her words be these:
and be gathered unto his Father's before he saw the evils which the Lord had determined upon that place and people. Her words be these:
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Thus saith the Lord, because thine heart did melt, and thou hast humbled thy self before the Lord, Thus Says the Lord, Because thine heart did melt, and thou hast humbled thy self before the Lord,
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when thou heardest what I spake against this place and against the inhabitants of the same:
when thou heardest what I spoke against this place and against the inhabitants of the same:
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to wit, that it should be destroyed and accursed, and hast rent thy clothes, and wept before me, I haue also heard it saith the Lord.
to wit, that it should be destroyed and accursed, and hast rend thy clothes, and wept before me, I have also herd it Says the Lord.
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Behold therefore I will gather thee to thy fathers, and thou shalt bee put in thy graue in peace,
Behold Therefore I will gather thee to thy Father's, and thou shalt be put in thy graven in peace,
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and thy eyes shall not see all the euil which I will bring vpon this place. and thy eyes shall not see all the evil which I will bring upon this place.
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Hereupon I inferre with the father, hos put amus quietos, quos inquieta vita viuorum solicitat? May we think them at quiet whom the troublesome sturs of this world may vexe? I trow no,
Hereupon I infer with the father, hos put Amos quietos, quos inquieta vita viuorum solicitat? May we think them At quiet whom the troublesome stirs of this world may vex? I trow no,
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for doe but suppose, that the Saints in heauen did behold the miseries here on earth;
for do but suppose, that the Saints in heaven did behold the misery's Here on earth;
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Princes the subuersion of their kingdomes; Noblemen of their houses; Gentlemen of their lands, line, and families;
Princes the subversion of their kingdoms; Noblemen of their houses; Gentlemen of their Lands, line, and families;
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did fathers see the sinnes of their sonnes, and mothers the shame of their daughters, clad with pride, fed with idlenes,
did Father's see the Sins of their Sons, and mother's the shame of their daughters, clad with pride, fed with idleness,
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and shod with bloud, to the destruction both of their bodies and soules;
and shod with blood, to the destruction both of their bodies and Souls;
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finally, did heauen but heare, see, or feele with passion, how Sion is wasted, her stones lye buryed in the dust,
finally, did heaven but hear, see, or feel with passion, how Sion is wasted, her stones lie buried in the dust,
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and there is none to pitie her desolations;
and there is none to pity her desolations;
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did they but see the grasse of the earth dieperd with the bloud of the saints, by Antichrist in the east, and Antichrist in the west; banding themselues together against the Lord,
did they but see the grass of the earth dieperd with the blood of the Saints, by Antichrist in the east, and Antichrist in the west; banding themselves together against the Lord,
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and against our Christ, the one to destroy the honor of his person, the other of his offices:
and against our christ, the one to destroy the honour of his person, the other of his Offices:
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I say, if Saints in heauen, had a sense and feeling of these miseries, woes,
I say, if Saints in heaven, had a sense and feeling of these misery's, woes,
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and calamities, small were their rest, li•tle were their ease, and heauen were no hold for happines.
and calamities, small were their rest, li•tle were their ease, and heaven were no hold for happiness.
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If the presence of God were vpon hell (as on saith, infernus in amoenum conuerteretur Paradisum ) it would become the port of Paradise:
If the presence of God were upon hell (as on Says, Infernus in amoenum conuerteretur Paradisum) it would become the port of Paradise:
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so contrarily, it may be sayd, if the presence of our sinnes, woes, and calamities, should p•ster heauen:
so contrarily, it may be said, if the presence of our Sins, woes, and calamities, should p•ster heaven:
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if earthly miseries, hellish horrors, and (as our aduersaries wil haue it) Purgatories plaints should reach the saints;
if earthly misery's, hellish horrors, and (as our Adversaries will have it) Purgatories plaints should reach the Saints;
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then should heauen bee turned into hell; rest into toyle; peace into warre; and blessednes into bane.
then should heaven be turned into hell; rest into toil; peace into war; and blessedness into bane.
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Iob saw this, when hee sayd of the dead, he changeth his face, when thou castest him away, and he knoweth not if his Sonnes shall bee honorable, Job saw this, when he said of the dead, he changes his face, when thou Chastest him away, and he Knoweth not if his Sons shall be honourable,
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neither shall be vnderstand concerning them, whether they shall be of low degree. Whereunto accordeth Augustine in another place: neither shall be understand Concerning them, whither they shall be of low degree. Whereunto accords Augustine in Another place:
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The sonnes of them that are dead, are there where they do not see, nor heare what things are done or chaunceth in this life:
The Sons of them that Are dead, Are there where they do not see, nor hear what things Are done or chanceth in this life:
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such is their care for the liuing, that they know not what we do; euen as our care is for the dead, that we know not what they do.
such is their care for the living, that they know not what we do; even as our care is for the dead, that we know not what they do.
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For conclusion of this point (that I bee not tedious) say no more eyther for your selues, or ouer your dead. Heare heauen; help saints; send peace; giue rest: they see you not; they heare you not;
For conclusion of this point (that I be not tedious) say no more either for your selves, or over your dead. Hear heaven; help Saints; send peace; give rest: they see you not; they hear you not;
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nor haue they feeling of your miseries.
nor have they feeling of your misery's.
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Your ora pro nobis is out at doores, and your Missa requiem, is a pregnant idoll.
Your ora Pro nobis is out At doors, and your Missa requiem, is a pregnant idol.
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Popes pardons are bables for Pagans to sport withall;
Popes Pardons Are babbles for Pagans to sport withal;
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and like the mad Gaderen, you hunt the graues of the dead, to grieue the liuing, taking vp these and such like stones, to wound your selues, and build vp your Babel of all confusion.
and like the mad Gaderen, you hunt the graves of the dead, to grieve the living, taking up these and such like stones, to wound your selves, and built up your Babel of all confusion.
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But of you my brethren, I am perswaded better things, and such as accompany saluation, though thus I speake: But of you my brothers, I am persuaded better things, and such as accompany salvation, though thus I speak:
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for God is not vnrighteous that he should forget your worke and labour of loue, which you shew towards his name, giuing him alone the sacrifice of your prayers and praises: for God is not unrighteous that he should forget your work and labour of love, which you show towards his name, giving him alone the sacrifice of your Prayers and praises:
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saying with holy Iob, my witnes is in heauen. And with the sweete Psalmist, Whome haue I in heauen but thee? and whom haue I in earth besides thee? As also with blessed Hester: O my Lord, thou only art our King, helpe me desolate woman, which haue no helper but thee.
saying with holy Job, my witness is in heaven. And with the sweet Psalmist, Whom have I in heaven but thee? and whom have I in earth beside thee? As also with blessed Esther: Oh my Lord, thou only art our King, help me desolate woman, which have no helper but thee.
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And for the dead, take this from Siracides for a memento. Forget it not, seeing he is at rest, let his remembrance rest:
And for the dead, take this from Sirach for a memento. Forget it not, seeing he is At rest, let his remembrance rest:
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cease thy prayers, thou shalt do him no good, but hurt thy selfe. cease thy Prayers, thou shalt do him no good, but hurt thy self.
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2 Now to come to the second support, I meane our aduersaries bath, to supple and ease their dead, before they come to heauen:
2 Now to come to the second support, I mean our Adversaries bath, to supple and ease their dead, before they come to heaven:
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and for that they cry help Purgatory, purge fire; heathenish in deuise, hellish in practice, and Romish for gaine.
and for that they cry help Purgatory, purge fire; Heathenish in devise, hellish in practice, and Romish for gain.
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That I may say no more, I can say no lesse of that popish puddle, if I say the truth;
That I may say no more, I can say no less of that popish puddle, if I say the truth;
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but as the Apostle sayd of an idoll, Idolum nihil est; so say I of Purgatory, Purgatorium nihil est; it is none of Gods creatures;
but as the Apostle said of an idol, Idolum nihil est; so say I of Purgatory, Purgatory nihil est; it is none of God's creatures;
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it is none of Gods ordinances: it was neuer in his counsell; and for that it can neuer stand with his prouidence.
it is none of God's ordinances: it was never in his counsel; and for that it can never stand with his providence.
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Nay if you reade the approuers of it, who loue it most, and like it best, you shal finde thē like Sampsons foxes, tyed by the tayles,
Nay if you read the approvers of it, who love it most, and like it best, you shall find them like Sampsons foxes, tied by the tails,
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but deuided in the heads, burning the corn of the Philistims, whilest Israels sheaues stād vpright:
but divided in the Heads, burning the corn of the philistines, whilst Israel's sheaves stand upright:
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I meane consuming themselues, whilest they cauill with vs about a birth of no being:
I mean consuming themselves, whilst they cavil with us about a birth of no being:
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for if, they could but agree at home, ere they warre abroade, 1. where the place is, 2. when it began, 3. how long it shall continue, 4. who is there punished, 5. what is the paine, 6. and lastly, who be the tormentors:
for if, they could but agree At home, ere they war abroad, 1. where the place is, 2. when it began, 3. how long it shall continue, 4. who is there punished, 5. what is the pain, 6. and lastly, who be the tormentors:
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happily it might make vs to sound a retreate, and moue a parley.
happily it might make us to found a retreat, and move a parley.
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But when in all, or most of these, they are at ods with themselues, I trust (by the grace of God) they shall neuer be at euen with vs,
But when in all, or most of these, they Are At ods with themselves, I trust (by the grace of God) they shall never be At even with us,
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or with any that feare the Lord in truth. It would require a longer discourse, then now I can stand vpon:
or with any that Fear the Lord in truth. It would require a longer discourse, then now I can stand upon:
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to descend into each of these particulars, beeing limited with the time, mine owne weakenes, and your wearines;
to descend into each of these particulars, being limited with the time, mine own weakness, and your weariness;
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yet if any man doubt, let him demurre with mee vpon a further tryall, and conference,
yet if any man doubt, let him demur with me upon a further trial, and conference,
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when I shall (if God will) satisfie him to the full; that in all these seuerall points, they doe nothing else but agree to disagree:
when I shall (if God will) satisfy him to the full; that in all these several points, they do nothing Else but agree to disagree:
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in the meane time I dare auouch as first I did, that purgatorie is not at all.
in the mean time I Dare avouch as First I did, that purgatory is not At all.
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1 That is was neuer knowne in the Church of Israel, or a doctrine sprinkled vpon that people, with the blood of the old couenant by Moses, who was faithfull in Gods house,
1 That is was never known in the Church of Israel, or a Doctrine sprinkled upon that people, with the blood of the old Covenant by Moses, who was faithful in God's house,
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and deliuered all hee saw vpon the mount. and Delivered all he saw upon the mount.
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2 That purgatorie hath no foundation in the new testament, and that the blood of Christ neuer taught it in that couenant;
2 That purgatory hath no Foundation in the new Testament, and that the blood of christ never taught it in that Covenant;
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but was of it selfe sufficient to purge and preserue tam à poena quam à culpa: though our aduersaries say contrarie.
but was of it self sufficient to purge and preserve tam à poena quam à culpa: though our Adversaries say contrary.
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3 That neither the Primitiue Church, nor the Fathers of the same, for the space of manie ages, did euer acknowledge the purgatorie of the Church of Rome. I say God neuer ordained: Scripture neuer taught: spirit neuer guided:
3 That neither the Primitive Church, nor the Father's of the same, for the Molle of many ages, did ever acknowledge the purgatory of the Church of Rome. I say God never ordained: Scripture never taught: Spirit never guided:
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father neuer agreed vpon such a doctrine: but as they that were conuerted to Christ at the first;
father never agreed upon such a Doctrine: but as they that were converted to christ At the First;
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whether from Iudaisme, or frō Paganisme, did bring with them, eyther their ceremonies, or their opinions;
whither from Judaism, or from Paganism, did bring with them, either their ceremonies, or their opinions;
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so in this errour, as in others. Plato taught it in his schooles: Virgil in his rythmes: both Pagans Papising.
so in this error, as in Others. Plato taught it in his Schools: Virgil in his rhythms: both Pagans Papising.
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Bonauenture at all a•enture, and Durand not dangerous of the doctrine, haue taken it vp; both Papists Paganising.Bonaventure At all a•enture, and Durand not dangerous of the Doctrine, have taken it up; both Papists Paganising.
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To iustifie what hath bin said of old: Pictoribus, at { que } poetis quidlibet audendi semper fuit aequa potestas.
To justify what hath been said of old: Pictoribus, At { que } Poets quidlibet audendi semper fuit Equal potestas.
p-acp vvi r-crq vhz vbn vvn pp-f j: fw-la, p-acp { fw-fr } fw-gr fw-la fw-la fw-la fw-la fw-la fw-la.
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To Painters, to Po•ts (to Papists ) of skill, Hath euer b•• graunted to same what the ▪ will. To Painters, to Po•ts (to Papists) of skill, Hath ever b•• granted to same what the ▪ will.
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For the proofe of al these assertions, I referre you to the worthie writings of that noble Berrean Lord Phillip of Mornay;
For the proof of all these assertions, I refer you to the worthy writings of that noble Berrean Lord Philip of Mornay;
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lumen Galliae, ma•tix Romae, in his treatise of purgatorie, laid downe in his third booke of the sacrifice pretended in the Masse. lumen Galliae, ma•tix Rome, in his treatise of purgatory, laid down in his third book of the sacrifice pretended in the Mass.
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And now for conclusion of this point, in clearing of the truth, pitifullie dearned with these clouds of errour, let these few Scriptures, and Fathers dispell the fogge;
And now for conclusion of this point, in clearing of the truth, pitifully dearned with these Clouds of error, let these few Scriptures, and Father's dispel the fog;
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so as the sunne of righteousnes may shine in your hearts, and beget you to a better hope.
so as the sun of righteousness may shine in your hearts, and beget you to a better hope.
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A voice from heauen hath said it, & you may beleeue it.
A voice from heaven hath said it, & you may believe it.
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Blessed are the dea• that die in the Lord (Amodo) euen now, for they rest from their labours. In blessednes is no pain: Blessed Are the dea• that die in the Lord (Amodo) even now, for they rest from their labours. In blessedness is no pain:
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in rest is no toyle, & if this happinesse be Amodo, Euen straight vpon the dissolution;
in rest is no toil, & if this happiness be Amodo, Even straight upon the dissolution;
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there is no daunger by the way: there is no delay by purgatorie.
there is no danger by the Way: there is no Delay by purgatory.
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Paul hath said it, you may beleeue it, Christ is to me both in life and in death aduantage, desiring to be loosed, Paul hath said it, you may believe it, christ is to me both in life and in death advantage, desiring to be loosed,
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and to be with Christ, which is best of al: and to be with christ, which is best of all:
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as & if he should say, neuer can I lose by Christ, in life hee is my grace;
as & if he should say, never can I loose by christ, in life he is my grace;
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in death he is my glorie: when I am gone, I shall bee where he is;
in death he is my glory: when I am gone, I shall be where he is;
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not in paine, but in blis, where no fire shall purge, nor water wash; hauing alreadie dipt my stole in the blood of the lamb.
not in pain, but in bliss, where no fire shall purge, nor water wash; having already dipped my stole in the blood of the lamb.
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Christ hath said it, you may beleeue it, his word is a warrant to your wearie souls. christ hath said it, you may believe it, his word is a warrant to your weary Souls.
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Father, I will that they which thou hast giuen me, be with me euen where I am, that they may behold my glorie, which thou hast giuen me. Father, I will that they which thou hast given me, be with me even where I am, that they may behold my glory, which thou hast given me.
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It is his will, and who dares wrest it? the head will haue his members, the bridegroome his spouse, God his elect, and Christ his redeemed:
It is his will, and who dares wrest it? the head will have his members, the bridegroom his spouse, God his elect, and christ his redeemed:
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and where will he haue them, but where he is? and that is in heauen.
and where will he have them, but where he is? and that is in heaven.
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Popish purgatory is no Palace for Christ his abode; ergo, no place for Christians to behold his glorie.
Popish purgatory is no Palace for christ his Abided; ergo, no place for Christians to behold his glory.
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Nor hath Christ said it but sworne it to, in supplementum fidei, to help faith; that by two immutable things, wherein it is impossible that God should lie;
Nor hath christ said it but sworn it to, in Supplement fidei, to help faith; that by two immutable things, wherein it is impossible that God should lie;
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First, promise: and Secondlie oth; wee might haue strong consolation. His oth is this, neuer to be reuersed:
First, promise: and Secondly oath; we might have strong consolation. His oath is this, never to be reversed:
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Verilie, verilie, I say vnto you, he that heareth my words, and beleeueth in him that sent me, hath euerlasting life, Verily, verily, I say unto you, he that hears my words, and Believeth in him that sent me, hath everlasting life,
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and shall not come into condemnation, but hath passed from death to life. and shall not come into condemnation, but hath passed from death to life.
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O happie hearers ▪ but thrise happie beleeuers, for whose cause the Lord hath sworne, in certaintie of your saluation and speedie passage from death to life, without tuch of fire, meede of merit, or need of Popish indulgence.
Oh happy hearers ▪ but thrice happy believers, for whose cause the Lord hath sworn, in certainty of your salvation and speedy passage from death to life, without tuch of fire, meed of merit, or need of Popish indulgence.
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One saith well, velox est sermo dei, & velocem desiderat habere sequentem. The word of God is swift, and it requireth a speedie follower: if speed in following; much more in attaining:
One Says well, Swift est sermon dei, & velocem Desiderate habere sequentem. The word of God is swift, and it requires a speedy follower: if speed in following; much more in attaining:
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if speed in the bodie, much more when it hath put it off:
if speed in the body, much more when it hath put it off:
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if vnder the crosse we grone and goe forward, with how much more speede shall wee haste to the crowne,
if under the cross we groan and go forward, with how much more speed shall we haste to the crown,
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when teares shall bee wiped from our eyes, and wee shall be translated out of this world, to raigne with God for euer.
when tears shall be wiped from our eyes, and we shall be translated out of this world, to Reign with God for ever.
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And if it bee true of a glorified bodie, that Augustine hath, corpus est vbi volet animus.
And if it be true of a glorified body, that Augustine hath, corpus est vbi volet animus.
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The bodie is straight where the minde will;
The body is straight where the mind will;
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how much rather shall a sanctified soule, disburdened of the bodie, passe with speed to him that gaue it.
how much rather shall a sanctified soul, disburdened of the body, pass with speed to him that gave it.
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Lazarus died, and was straight waies caried into Abrahams bosome. The theefe vpon the crosse died, & was that verie day in Paradise. Lazarus died, and was straight ways carried into Abrahams bosom. The thief upon the cross died, & was that very day in Paradise.
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Stephen called and said, Lord Iesus receiue my spirit:Stephen called and said, Lord Iesus receive my Spirit:
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and shall we doubt of his desire euen then answered? Christ cryed vpon the tree, father into thy hands I commend my spirit, and gaue vp the Ghost; not downe the ghost; speedily, and without delay:
and shall we doubt of his desire even then answered? christ cried upon the tree, father into thy hands I commend my Spirit, and gave up the Ghost; not down the ghost; speedily, and without Delay:
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yea, and I am perswaded that it is with euerie Saint of God in his particular death,
yea, and I am persuaded that it is with every Saint of God in his particular death,
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as it shall be at the generall doome, all shal be chaunged at the twinckling of an eye, at the last trumpe:
as it shall be At the general doom, all shall be changed At the twinkling of an eye, At the last trump:
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for the trumpet shal blow, and the dead shall rise;
for the trumpet shall blow, and the dead shall rise;
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so all shall be changed at the last gaspe, & euen in the twinkling of an eye, shall the bodie turne to earth from whence it came, and the soule to God that gaue it.
so all shall be changed At the last gasp, & even in the twinkling of an eye, shall the body turn to earth from whence it Come, and the soul to God that gave it.
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Nescit tarda moli•••a spiritus dei gratia. The gifts and graces of God, are without delay: no delay in the creation: no delay in the redemtion:Nescit Tard moli•••a spiritus dei Gratia. The Gifts and graces of God, Are without Delay: no Delay in the creation: no Delay in the redemption:
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no delay in the comming of the holie Ghost, for so dainelie it fell: and shall we surmise a delay after the dissolution;
no Delay in the coming of the holy Ghost, for so dainelie it fell: and shall we surmise a Delay After the dissolution;
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after wee haue fought the good fight, finished our course, and kept the faith. After we have fought the good fight, finished our course, and kept the faith.
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No •o, there is a crowne of righteousnes laide vp for thee Paul, and for all them that loue his appearing;
No •o, there is a crown of righteousness laid up for thee Paul, and for all them that love his appearing;
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I meane Christ who standeth readie with a crowne in his hand, ouer the head of all his saints,
I mean christ who Stands ready with a crown in his hand, over the head of all his Saints,
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euen when the flesh is off, to put it on.
even when the Flesh is off, to put it on.
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To goe by the streame of all the Fathers, to wash out this errour, would carrie me to a sea of matter,
To go by the stream of all the Father's, to wash out this error, would carry me to a sea of matter,
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for the time impas•ible, and therefore I am enforced of much to take a little, and of manie a few, Leonem ex vnguibus.
for the time impas•ible, and Therefore I am Enforced of much to take a little, and of many a few, Leonem ex vnguibus.
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Ignatius bath these verie wordes truelie translated. Ignatius both these very words truly translated.
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Alwaies reasō requireth that whilest we haue space and time, wee should amend and correll our faults, Always reason requires that whilst we have Molle and time, we should amend and correll our Faults,
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whilest in this life wee haue occasion giuen of repentance: whilst in this life we have occasion given of Repentance:
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for it is truelie said, after death there is no place nor time to confesse our sinnes:
for it is truly said, After death there is no place nor time to confess our Sins:
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whereunto accordeth that of Ierome. Whilest we are in this present world, either by prayer, counsel,
whereunto accords that of Jerome. Whilst we Are in this present world, either by prayer, counsel,
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or comfort, we may help one another:
or Comfort, we may help one Another:
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but after, not Iob, not Daniel, or Noah, shall obtaine by any intreatie, but euery one shall beare his owne burden.
but After, not Job, not daniel, or Noah, shall obtain by any intreaty, but every one shall bear his own burden.
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Chryso•l••e giueth the reason of both: hoc eni• cunaorum tempus est; illud verò coronarum, retributionum & praemiorum; this is the time of swadles, bands, and bicke•ings: Chryso•l••e gives the reason of both: hoc eni• cunaorum Tempus est; illud verò coronarum, retributionum & praemiorum; this is the time of swaddles, bans, and bicke•ings:
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but that of crownes, rewards and garlands.
but that of crowns, rewards and garlands.
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Cyprian in his first treatise against Demetrian, doth fullie subscribe to the same truth, where hee saith:Cyprian in his First treatise against Demeatrian, does Fully subscribe to the same truth, where he Says:
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that after we be once departed our of this life, there is no more place of repentance: that After we be once departed our of this life, there is no more place of Repentance:
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there is no more effect or working of satisfactions: life is here eyther lost or won;
there is no more Effect or working of satisfactions: life is Here either lost or wone;
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euerlasting saluation is here prouided for by the due worshipping of God and fruits of faith. everlasting salvation is Here provided for by the due worshipping of God and fruits of faith.
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Augustine vpon his first conuersion, sauouring of gentilisme, was doubtful & said of purgatory, it may be there is such a place, Augustine upon his First conversion, savouring of gentilism, was doubtful & said of purgatory, it may be there is such a place,
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and it may be there is none; but being further grounded in doctrine, and confirmed in faith, is resolute at the last, and said.
and it may be there is none; but being further grounded in Doctrine, and confirmed in faith, is resolute At the last, and said.
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Let no man deceiue himselfe ▪ there are but t•• places; and as for anie third p•••• ▪ there is no• at all; Let no man deceive himself ▪ there Are but t•• places; and as for any third p•••• ▪ there is no• At all;
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he that reigneth not with Christ ▪ shall perish with the diuell without all •••••. he that Reigneth not with christ ▪ shall perish with the Devil without all •••••.
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And in his booke Hypognosticon, he is yet more plaine, morefull, more abounding in the •••ting backe of that deuised 〈 … 〉 be these.
And in his book Hypognosticon, he is yet more plain, moreful, more abounding in the •••ting back of that devised 〈 … 〉 be these.
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The first place the 〈 … 〉 by Gods authoritie beleeueth to be the 〈 … 〉 of heauē: The First place the 〈 … 〉 by God's Authority Believeth to be the 〈 … 〉 of heaven:
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the second place, the 〈 … 〉 faith beleeueth to bee hell, where al runnagates & whosoeuer to without the faith of Christ shall tast euerlasting punishment.
the second place, the 〈 … 〉 faith Believeth to be hell, where all runagates & whosoever to without the faith of christ shall taste everlasting punishment.
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As for any third place we vtterly know none, neither shal we find in the holie Scriptures, that there is any such. As for any third place we utterly know none, neither shall we find in the holy Scriptures, that there is any such.
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And as if he would neuer off this groūd, till he had built vp the truth,
And as if he would never off this ground, till he had built up the truth,
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and remoued all rubbish, he is yet vpon that againe and againe.
and removed all rubbish, he is yet upon that again and again.
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There be two habitations or dwelling places, the one in fire euerlasting ▪ and the other in the kingdome that neuer shall haue end. There be two habitations or Dwelling places, the one in fire everlasting ▪ and the other in the Kingdom that never shall have end.
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There is no other place to correct our manners and conditions, but onlie in this life: There is no other place to correct our manners and conditions, but only in this life:
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for after this life, euerie man shall haue that that hee hath purchased vnto himselfe in this world. for After this life, every man shall have that that he hath purchased unto himself in this world.
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So then with these few, to shut vp the streame of the rest, that still runne in the same current,
So then with these few, to shut up the stream of the rest, that still run in the same current,
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and to close with their rectified spirits in triall of the truth, I conclude with themselues.
and to close with their rectified spirits in trial of the truth, I conclude with themselves.
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In quo quemque inuenerit suus nouissimus dies, in hoc comprehende• mundi nou•ssimus dies: quontam qualis in die isto quisquis moritur, tales in die illo iudicabitur. In quo quemque inuenerit suus nouissimus dies, in hoc comprehende• mundi nou•ssimus dies: quontam qualis in die isto quisquis moritur, tales in die illo iudicabitur.
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And againe, vnusquisque cum causa sua dormit, & cum causa sua resurgit. Wherein euerie mans last day shall leaue him;
And again, vnusquisque cum causa sua dormit, & cum causa sua resurgit. Wherein every men last day shall leave him;
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therein Gods day shall finde him;
therein God's day shall find him;
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as we die, so shall we be iudged, and euerie man shall sleepe and rise againe with his owne cause.
as we die, so shall we be judged, and every man shall sleep and rise again with his own cause.
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As for that our aduersaries straynd distinction, of good to heauen, bad to hell; and meanely mannerd to purgatorie:
As for that our Adversaries strained distinction, of good to heaven, bade to hell; and meanly mannerd to purgatory:
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it is a heathenish help, & a Pan••s Poêm found in the Schoole of Plato, and there first forged vpon the anuill of errour;
it is a Heathenish help, & a Pan••s Poêm found in the School of Plato, and there First forged upon the anvil of error;
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who maketh (by the report of Eusebius himselfe in his booke of the soule) three degrees of men.
who makes (by the report of Eusebius himself in his book of the soul) three Degrees of men.
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Some in the Elisian fields, who liued well and vertuouslie: blessed soules, in blessed places. Others in Tartaro, whom he calleth NONLATINALPHABET, past hope of amendement, cursed soules in cursed places.
some in the Elysian fields, who lived well and virtuously: blessed Souls, in blessed places. Others in Tartaro, whom he calls, passed hope of amendment, cursed Souls in cursed places.
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But NONLATINALPHABET, such as are curable and veniall, he casteth into burning flouds, there to make perfect their repentance,
But, such as Are curable and venial, he Cast into burning floods, there to make perfect their Repentance,
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and after their purgation receiue absolution.
and After their purgation receive absolution.
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Virgil describeth it at large, in his sixt booke of his AEneidos. Alijs sub gurgite vasto, infectū eluitur scelus, aut exuritur igne: Virgil Describeth it At large, in his sixt book of his Aeneidos. Alijs sub gurgite vasto, infectū eluitur scelus, Or exuritur Ignite:
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Donec long a dies, perfecto temporis orbe, concretam exemit labem &c. Englished thus.
Donec long a die, perfecto Temporis orbe, concretam exemit labem etc. Englished thus.
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Some fleeting bin in floods, and deepe in gulfes themselues they tire, Till sinnes away be washt,
some fleeting been in floods, and deep in gulfs themselves they tire, Till Sins away be washed,
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or clensed cleare with purging fire: Till compass• long of time, by perfect course hath purged quite Our former cloddred spots,
or cleansed clear with purging fire: Till compass• long of time, by perfect course hath purged quite Our former clodder spots,
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and pure hath left our ghostly sprite, &c.
and pure hath left our ghostly sprite, etc.
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And hereat no doubt Augustine aymed when hee said, that purgatorie was one of Platoes doctrines:
And hereat no doubt Augustine aimed when he said, that purgatory was one of Plato's doctrines:
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as also some of their greatest Clarkes and Iesuits, who doe not let to confesse that purgatorie is found there.
as also Some of their greatest Clerks and Iesuits, who do not let to confess that purgatory is found there.
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And for conclusion of all these points of doctrine, controuersed betwixt vs and our aduersaries;
And for conclusion of all these points of Doctrine, controversed betwixt us and our Adversaries;
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I say of popish pardons and indulgences, which lastly they pleade, in releefe of their dead,
I say of popish Pardons and Indulgences, which lastly they plead, in relief of their dead,
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and ease of soules departed, that rest should come by thē:
and ease of Souls departed, that rest should come by them:
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I say, though they be nearest to their true game, yet are they furthest from their due proofe:
I say, though they be nearest to their true game, yet Are they furthest from their due proof:
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as may appeare by their owne Doctors, to too doubtfull, yet doting vpon the doctrine, ex ore tuo, &c.
as may appear by their own Doctors, to too doubtful, yet doting upon the Doctrine, ex over tuo, etc.
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Siluester Prierias hath these very words ▪ Pardons (saith he) are not knowne vnto vs by the authoritie of Scriptures, Sylvester Prierias hath these very words ▪ Pardons (Says he) Are not known unto us by the Authority of Scriptures,
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but by the authoritie of the Church of Rome, and of the Popes, which is greater then the authority of the scriptures. but by the Authority of the Church of Rome, and of the Popes, which is greater then the Authority of the Scriptures.
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Desinat in piscem mulier formosa superne. A milde beginning, but a wild and woodie ending.Desinat in piscem mulier formosa superne. A mild beginning, but a wild and woody ending.
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Iohn Maior is no lesse doubtfull when he a•oucheth, that of pardons little may bee said of certaintie: John Maior is no less doubtful when he a•oucheth, that of Pardons little may be said of certainty:
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for the Scripture expresly saith nothing of them.
for the Scripture expressly Says nothing of them.
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Touching that Christ said vnto Peter, Vnto thee will I giue the keyes, &c. We must vnderstand this authoritie with a corne of salt.
Touching that christ said unto Peter, Unto thee will I give the keys, etc. We must understand this Authority with a corn of salt.
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Alphonsus de Castro in his eight booke of pardons, saith, There is nothing in the Scriptures lesse opened, Alphonsus de Castro in his eight book of Pardons, Says, There is nothing in the Scriptures less opened,
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or whereof the olde Fathers haue lesse written then pardons: of pardons there is no mention. or whereof the old Father's have less written then Pardons: of Pardons there is no mention.
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Let Bernard of Clunice blaunch the deuise, and tell the truth of this toy.
Let Bernard of Clunice blanch the devise, and tell the truth of this toy.
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The deuising of pardons (saith he) is a godly guile, a hurtlesse deceit, to the intent, that by a deuo•• kinde of errour, the people may be drawne to godlines. The devising of Pardons (Says he) is a godly guile, a hurtless deceit, to the intent, that by a deuo•• kind of error, the people may be drawn to godliness.
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Much like vnto many wantons in these our dayes, who deeme that diuinitie may goe by the drum,
Much like unto many wantons in these our days, who deem that divinity may go by the drum,
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whilest they vrge pyping to bring on preaching, and minstrilsie to grace our ministerie, with multitudes in the afternoones, of many our wofull and solitarie Saboaths.
whilst they urge piping to bring on preaching, and minstrilsie to grace our Ministry, with Multitudes in the afternoons, of many our woeful and solitary Sabbaths.
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But to the matter in hand, and point of pardons; I say with Augustine: O vanitie, selling vanities, to them that will heare vanitie:
But to the matter in hand, and point of Pardons; I say with Augustine: Oh vanity, selling vanities, to them that will hear vanity:
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and vaine are they that will beleeue it. Nay rather beleeue your owne Poets, who durst freely say: and vain Are they that will believe it. Nay rather believe your own Poets, who durst freely say:
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If wee haue any thing from Rome, they be trisles: it receiueth our gold, and deceiueth our soules. If we have any thing from Room, they be trisles: it receiveth our gold, and deceiveth our Souls.
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Say with Veselus one of your owne Doctors, Among vs in Rome, Churches, Priests, Altars, Masses, Crownes, Fire, Incence, Prayers,
Say with Vessel one of your own Doctors, Among us in Room, Churches, Priests, Altars, Masses, Crowns, Fire, Incense, Prayers,
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and Heauen are set to sale: yea, and God himselfe among vs may be had for money. and Heaven Are Set to sale: yea, and God himself among us may be had for money.
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Say with Budaeus. The Popes Canons seeme not now to guide mens liues, but if I may so say, they rather serue to make a banke, and to get money.
Say with Budaeus. The Popes Canonas seem not now to guide men's lives, but if I may so say, they rather serve to make a bank, and to get money.
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Say with Becket one of your owne Bishops:
Say with Becket one of your own Bishops:
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Rome our mother is become an harlot, & for money & reward laieth her selfe to sale. Room our mother is become an harlot, & for money & reward Layeth her self to sale.
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If then for cōclusion, my deere brethrē, beloued in the best loue that euer was, which is of Iesus Christ:
If then for conclusion, my deer brothers, Beloved in the best love that ever was, which is of Iesus christ:
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if Saints helpe not, for that they heare not: if Purgatorie case not, for that it is not:
if Saints help not, for that they hear not: if Purgatory case not, for that it is not:
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and lastly if pardons preuaile not, for that they reach neither quicke nor dead:
and lastly if Pardons prevail not, for that they reach neither quick nor dead:
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why doe wee listen to these vngodly Sirens? who blacken the ayre with the fogge of their dearne diuinitie, and driue away al comfort from distressed soules, with these wofull outcryes, and doubtfull voyces. Helpe Saints: Purge fire: Pardon Pope.
why do we listen to these ungodly Sirens? who blacken the air with the fog of their dearne divinity, and driven away all Comfort from distressed Souls, with these woeful Outcries, and doubtful voices. Help Saints: Purge fire: Pardon Pope.
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Away away, get you hence, for who euer required these things at your hands, saith my God?
Away away, get you hence, for who ever required these things At your hands, Says my God?
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Let onely the price of the bloud of my Lord, auaile me vnto the perfection of my deliuery. He is my peace: he is my rest:
Let only the price of the blood of my Lord, avail me unto the perfection of my delivery. He is my peace: he is my rest:
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in life and in death Christ is to me an aduantage.
in life and in death christ is to me an advantage.
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O death where is thy sting? Hell where is thy victorie? Pope where is thy pride? Purgatorie where is thy gaine? Thankes be vnto God, who hath giuen vs victorie, peace, Oh death where is thy sting? Hell where is thy victory? Pope where is thy pride? Purgatory where is thy gain? Thanks be unto God, who hath given us victory, peace,
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and rest, thorough our Lord Iesus Christ. And now who shall lay any thing to the charge of Gods chosen:and rest, through our Lord Iesus christ. And now who shall lay any thing to the charge of God's chosen:
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it is God that iustifieth, who shall cōdemne? it is Christ which is dead, yea rather which is risen againe, who is also at the right hand of God,
it is God that Justifieth, who shall condemn? it is christ which is dead, yea rather which is risen again, who is also At the right hand of God,
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& maketh request also for vs. And what shal diuide vs frō his loue? Shall tribulation,
& makes request also for us And what shall divide us from his love? Shall tribulation,
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or anguish, or persecutiō, or famine, or nakednes, or perill, or sword? shall life or death? In all these we are more then conquerours, in him y• loued vs. And I am perswaded, that neither death,
or anguish, or persecution, or famine, or nakedness, or peril, or sword? shall life or death? In all these we Are more then conquerors, in him y• loved us And I am persuaded, that neither death,
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nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come,
nor life, nor Angels, nor principalities, nor Powers, nor things present, nor things to come,
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neither height nor depth, Pope, nor Purgatorie shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Ven•endo veniet. Peace shall come;
neither height nor depth, Pope, nor Purgatory shall be able to separate us from the love of God which is in christ Iesus our Lord. Ven•endo Come. Peace shall come;
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they shall rest from their labours, euery one that walketh before him.
they shall rest from their labours, every one that walks before him.
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Thus you haue heard (I hope to your comfort) of peace after war, rest after toile, life after death;
Thus you have herd (I hope to your Comfort) of peace After war, rest After toil, life After death;
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and a blessed being after a miserable bondage, to all Gods children, vpon the last farewell, with this wofull world.
and a blessed being After a miserable bondage, to all God's children, upon the last farewell, with this woeful world.
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It now remaines we come to the second part, and declare out of the text, to your further comfort, who are partakers of the blessing;
It now remains we come to the second part, and declare out of the text, to your further Comfort, who Are partakers of the blessing;
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euen all such as are parties to the cause, and none but such as haue walked before him.
even all such as Are parties to the cause, and none but such as have walked before him.
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All haue not faith; so saith Paul. All haue not peace; so saith the Prophet. Not euery plant is for this Orchard. All have not faith; so Says Paul. All have not peace; so Says the Prophet. Not every plant is for this Orchard.
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Not euery tree is for this building:
Not every tree is for this building:
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each peeble stone may noy lie with the Carbuncle, Topaze or Chrysolite, in the habitation of his holinesse.
each peeble stone may noy lie with the Carbuncle, Topaz or chrysolite, in the habitation of his holiness.
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For without shall be dogges, and inchaunters, and whoremongers, and murtherers, and Idolators, and whosoeuer loueth or maketh lyes: For without shall be Dogs, and enchanters, and whoremongers, and murderers, and Idolaters, and whosoever loves or makes lies:
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But blessed are they that doe his commandements, that their right may be found in the tree of life,
But blessed Are they that do his Commandments, that their right may be found in the tree of life,
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and may enter in through the gates into the citie. Blessednesse with the Apostle is to such as doe his commandements;
and may enter in through the gates into the City. Blessedness with the Apostle is to such as do his Commandments;
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Peace and rest with the Prophet, is to such as walke before him. Both absolute in the promise of God:Peace and rest with the Prophet, is to such as walk before him. Both absolute in the promise of God:
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both defeaseable on the condition of man. It is an ouerruled case in schoole diuinitie.
both defeaseable on the condition of man. It is an overruled case in school divinity.
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Comminationes & promissiones diuinae sunt hypotheticae, comminations & promises from God are conditionall, euer limited within the bounds of our obedience or disobedience.Comminationes & Promises diuinae sunt hypotheticae, comminations & promises from God Are conditional, ever limited within the bounds of our Obedience or disobedience.
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Yet fortie dayes and Niniue shall be destroyed; if Niniue repent not: Yet fortie days and Nineveh shall be destroyed; if Nineveh Repent not:
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and I am perswaded, that yet not many yeares, & the whole world shall bee destroyed, if the world amend not.
and I am persuaded, that yet not many Years, & the Whole world shall be destroyed, if the world amend not.
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Excellent things were spoken of thee, thou Citie of God: but now execrable things are done to thee, for that thou art fallen from God.
Excellent things were spoken of thee, thou city of God: but now execrable things Are done to thee, for that thou art fallen from God.
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Bethel is become Bethauen, the house of God, the house of iniquitie. Heudomus antiqua quam dispari domino dominare! Bethel is become Bethany, the house of God, the house of iniquity. Heudomus Antiqua quam dispari domino dominare!
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Thy ruines are relickes of thy sinne, and iudgements of thy God. God promised a Priesthood of continuance, with an eternall couenant:
Thy ruins Are Relics of thy sin, and Judgments of thy God. God promised a Priesthood of Continuance, with an Eternal Covenant:
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and said he would neuer faile Salomon of a sonne to succeed in that throne of gouernmēt;
and said he would never fail Solomon of a son to succeed in that throne of government;
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if his children would doe right and walke in his waies:
if his children would do right and walk in his ways:
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but when they failed in the condition, the Lord failed in his promise, that they might know his promises are conditionall,
but when they failed in the condition, the Lord failed in his promise, that they might know his promises Are conditional,
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and his mercies euer with limitation. Aske and ye shall haue; seeke and ye shall finde; knocke, and it shall be opened vnto you;
and his Mercies ever with limitation. Ask and you shall have; seek and you shall find; knock, and it shall be opened unto you;
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so saith Christ a mercifull Messias: but with this implication; if yee aske not, yee haue not;
so Says christ a merciful Messias: but with this implication; if ye ask not, ye have not;
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if yee seeke not, yee finde not; if yee knocke not, it shall not be opened vnto you.
if ye seek not, ye find not; if ye knock not, it shall not be opened unto you.
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And I pray you what is implied in all the titles and dignities of Christ? where either he saith of himselfe,
And I pray you what is implied in all the titles and dignities of christ? where either he Says of himself,
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or others of him, that he is the way, the truth and the life: but that we should walk in him, shine through him, and liue by him:
or Others of him, that he is the Way, the truth and the life: but that we should walk in him, shine through him, and live by him:
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or what of this? that he is the doore, the shepheard, and the vine? but that wee should enter, be guided, and grow together in him.
or what of this? that he is the door, the shepherd, and the vine? but that we should enter, be guided, and grow together in him.
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A Priest hee is to please our God. A Prophet to instruct our soules: and a king to conquer our enemies. All defeaseable on our behalfe:
A Priest he is to please our God. A Prophet to instruct our Souls: and a King to conquer our enemies. All defeaseable on our behalf:
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if we yeeld him no sacrifice; no care; no obedience; I say, for conclusion, whatsoeuer Christ is to me, I am nothing to him;
if we yield him no sacrifice; no care; no Obedience; I say, for conclusion, whatsoever christ is to me, I am nothing to him;
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if Eccho - like, and by reflexion, I doe not answere to his holie and heauenlie call, with my true faith and due obedience.
if Echo - like, and by reflection, I do not answer to his holy and heavenly call, with my true faith and due Obedience.
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Qui fecit te sine te, non saluabit te sine te. Hee that made thee without thee, will neuer saue thee without thee.Qui fecit te sine te, non saluabit te sine te. He that made thee without thee, will never save thee without thee.
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We are his workemanship, created to good workes, that we should walke in them.
We Are his workmanship, created to good works, that we should walk in them.
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In which walking I doe further obserue out of the text, that God is no respecter of persons,
In which walking I do further observe out of the text, that God is no respecter of Persons,
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but euerie one that walketh shall haue peace, and finde rest, whether Iew or Gentile, circumcised, or vncircumcised, man or woman, rich or poore, bond or free, master or seruant, saint or sinner;
but every one that walks shall have peace, and find rest, whither Iew or Gentile, circumcised, or uncircumcised, man or woman, rich or poor, bound or free, master or servant, saint or sinner;
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if he beleeue, hee shall haue life; if hee walke before him: Peace shall come. Nescit Religio nostra personas, nec conditiones hominum respicit:
if he believe, he shall have life; if he walk before him: Peace shall come. Nescit Religio nostra personas, nec conditions hominum respicit:
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Our religiō taketh no knowledge of persons, nor respecteth the cōditions of men. Our Religion Takes no knowledge of Persons, nor respecteth the conditions of men.
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Old Simeon in the temple, yong Iohn in the wombe, poore Bartimeus begging, rich Zacheus climing, the hard hearted Centurion standing by the tree,
Old Simeon in the temple, young John in the womb, poor Bartimaeus begging, rich Zacchaeus climbing, the hard hearted Centurion standing by the tree,
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& the theefe hanging vpon the crosse, confessing the trueth, and walking in the sunneshine of their Christ:
& the thief hanging upon the cross, confessing the truth, and walking in the sunshine of their christ:
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all indifferentlie receiue his die, gaine peace, and finde rest. This Peter sawe in vision from heauen;
all indifferently receive his die, gain peace, and find rest. This Peter saw in vision from heaven;
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and this he preached powerfully on earth;
and this he preached powerfully on earth;
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when vpon the sight he opened his mouth, and said, of a truth I perceiue now that God is no respecter of persons, but in euery nation he that seareth him,
when upon the sighed he opened his Mouth, and said, of a truth I perceive now that God is no respecter of Persons, but in every Nation he that seareth him,
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and worketh righteousnes, is accepted with him. Againe, I gather out of the text, that as God is generall in his gifts;and works righteousness, is accepted with him. Again, I gather out of the text, that as God is general in his Gifts;
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so must we be particular in our receite. Euery one shall be saued: but by his owne faith.
so must we be particular in our receit. Every one shall be saved: but by his own faith.
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Euery one shall haue peace, and finde rest: but by his owne walking. Anothers faith though neuer so pretious, is not sufficient:
Every one shall have peace, and find rest: but by his own walking. Another's faith though never so precious, is not sufficient:
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anothers walking, though neuer so righteous, is not auaileable to my rest.
another's walking, though never so righteous, is not available to my rest.
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The iust man shall liue by his owne faith, so saith Habacucke, 2. 4. Euery one shall heare his owne burden: The just man shall live by his own faith, so Says Habacuck, 2. 4. Every one shall hear his own burden:
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and euery one shal haue his owne honour. And as we sow, so shall we reape: not anothers mouth to kisse; not anothers teares to wash; and every one shall have his own honour. And as we sow, so shall we reap: not another's Mouth to kiss; not another's tears to wash;
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not anothers haires to wipe the feete of thy Christ: but thine owne mouth; thine own teares;
not another's hairs to wipe the feet of thy christ: but thine own Mouth; thine own tears;
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thine own haires, must kisse, wash, and wipe, with Marie, the feete of thy Sauiour. All that thine hand shall finde to doe, doc it with all thy power: thine hand, not anothers hand: ••y prayers, not anothers prayers: thine hearing, not anothers hearing:
thine own hairs, must kiss, wash, and wipe, with marry, the feet of thy Saviour. All that thine hand shall find to do, doc it with all thy power: thine hand, not another's hand: ••y Prayers, not another's Prayers: thine hearing, not another's hearing:
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thy feete, not anothers feete, shodde to the preparation of the Gospell of peace;
thy feet, not another's feet, shod to the preparation of the Gospel of peace;
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yea, and thy communicating of Christ, with all the benefits of his passion, not anothers, shall benefit thee, to thine euerlasting saluation.
yea, and thy communicating of christ, with all the benefits of his passion, not another's, shall benefit thee, to thine everlasting salvation.
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Quid tibi de alterius dono, si tu non dederis: why art thou proude of another mans gift, and thou giue nothing?Quid tibi de alterius Dono, si tu non dederis: why art thou proud of Another men gift, and thou give nothing?
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Anothers clothes will not warme me; anothers meate will not feede me; anothers golde will not enrich me;
Another's clothes will not warm me; another's meat will not feed me; another's gold will not enrich me;
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anothers heart will not cheere me: no more say I, can anothers faith saue me. Onely my faith in my Christ, whom I haue put on, my walking, mine obedience;
another's heart will not cheer me: no more say I, can another's faith save me. Only my faith in my christ, whom I have put on, my walking, mine Obedience;
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must warme me, must feede me, must cheere me, must enrich me, and therefore I say with Thomas vpon mine owne tuch: My God, my Lord.
must warm me, must feed me, must cheer me, must enrich me, and Therefore I say with Thomas upon mine own tuch: My God, my Lord.
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Not God in generall, but my God in particular; mine by promise; mine by stipulation: mine by oth: mine by free gift: mine by purchase:
Not God in general, but my God in particular; mine by promise; mine by stipulation: mine by oath: mine by free gift: mine by purchase:
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mine by participation of giftes and graces: my Shilo: mine Emmanuel: my Iesus.
mine by participation of Gifts and graces: my Shilo: mine Emmanuel: my Iesus.
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Of this particular faith and application, spake Isaiah the Prophet, when he said, Razili Razili. Secretum meum mihi, Secretum meum mihi: My secret to my selfe, my secret to my selfe.
Of this particular faith and application, spoke Isaiah the Prophet, when he said, Razili Razili. Secretum meum mihi, Secretum meum mihi: My secret to my self, my secret to my self.
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And this is the spirit of application, by which the children of God, both can and doe applie the medicine to the maladie:
And this is the Spirit of application, by which the children of God, both can and do apply the medicine to the malady:
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for what is the sweetest balme, if it be not broken? The best receite,
for what is the Sweetest balm, if it be not broken? The best receit,
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if it be not taken? Or the soueraigndst plaister that can be deuised by arte or cunning,
if it be not taken? Or the soueraigndst plaster that can be devised by art or cunning,
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if it bee not applied to the wound or sore? From this spirit of application spake Dauid, when he said, O God thou art my God:
if it be not applied to the wound or soar? From this Spirit of application spoke David, when he said, Oh God thou art my God:
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as Mary also in the garden, when she said Rabboni, my master: yea and Iohn too, whose head lay neere his masters heart,
as Marry also in the garden, when she said Rabboni, my master: yea and John too, whose head lay near his Masters heart,
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euen the Disciple whom the Lord loued, when hee sayd, We know that wee are of God,
even the Disciple whom the Lord loved, when he said, We know that we Are of God,
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though all the world lie in wickednes. though all the world lie in wickedness.
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But the sonnes of Beliall, and the reprobate from God, if you mark them well, you shall find that they are seared with a brand, and so,
But the Sons of Belial, and the Reprobate from God, if you mark them well, you shall find that they Are seared with a brand, and so,
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as neither they cā, nor do apply the mercies of God vnto themselues.
as neither they can, nor do apply the Mercies of God unto themselves.
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Caine could make no vse of it, when he said, My sinne is greater then can be pardoned. Cain could make no use of it, when he said, My sin is greater then can be pardoned.
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Nay (saith Augustine ) not so: Mentiris Caine, mentiris, maior est dei misericordia quàm omnium peccatorum miseria:
Nay (Says Augustine) not so: Mentiris Cain, Mentiris, maior est dei misericordia quàm omnium peccatorum Miseria:
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Thou lyest Caine, thou liest, the mercies of God are aboue all mans miseries. Pharoah was •bdurate, and could make no vse of God either in maiesty, or mercie,
Thou liest Cain, thou liest, the Mercies of God Are above all men misery's. Pharaoh was •bdurate, and could make no use of God either in majesty, or mercy,
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when he said, Who is the Lord, that I should heare his voyce, & let Israel goe? I know not the Lord.
when he said, Who is the Lord, that I should hear his voice, & let Israel go? I know not the Lord.
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Iudas that sonne of perdition, when he cast in the •0. pence ( a goodly price whereat he was valued ) though he mourned much; Iudas that son of perdition, when he cast in the •0. pence (a goodly price whereat he was valued) though he mourned much;
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yet had he no helpe, for that he was hopelesse, when he could not applie mercie vnto his miserie:
yet had he no help, for that he was hopeless, when he could not apply mercy unto his misery:
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but said, I haue sinned in betraying the innocent bloud. The innocent bloud, not mine; as if he had no portion in his Christ.
but said, I have sinned in betraying the innocent blood. The innocent blood, not mine; as if he had no portion in his christ.
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And for the Diuels, they are so farre from challenging any good by Christ, that they disclaime his mercies, person & all, whilest they say:
And for the Devils, they Are so Far from challenging any good by christ, that they disclaim his Mercies, person & all, whilst they say:
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Ah, what haue wee to doe with thee, thou Iesus of Nazareth? art thou come to destroy vs? Such disclaime be farre from you my brethren, Ah, what have we to do with thee, thou Iesus of Nazareth? art thou come to destroy us? Such disclaim be Far from you my brothers,
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and from all the Saints of God, both in life and death:
and from all the Saints of God, both in life and death:
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nay rather clamate prore vestra ▪ claime your due, and say with blessed Paul, Christ is become vnto vs wisedome, righteousnes, sanctification, and redemption.
nay rather Clamato prore Vestra ▪ claim your endue, and say with blessed Paul, christ is become unto us Wisdom, righteousness, sanctification, and redemption.
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Yea, and be bold to say yet more: his bodie is in heauen, there shall I finde it mine:
Yea, and be bold to say yet more: his body is in heaven, there shall I find it mine:
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his diuinitie is on earth, there do I feele it mine: his word is in mine eares, to beget him mine:
his divinity is on earth, there do I feel it mine: his word is in mine ears, to beget him mine:
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his sacrament is in mine eyes, to confirme him mine: his spirit is in my heart, to assure him mine:
his sacrament is in mine eyes, to confirm him mine: his Spirit is in my heart, to assure him mine:
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Angels mine, to camp for me: Prince mine, to rule for me: Church mine, to pray for me:
Angels mine, to camp for me: Prince mine, to Rule for me: Church mine, to pray for me:
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Pastor mine, to preach for me: All mine, whether it be Paul, or Apollos, or Cephas, or the world, or life,
Pastor mine, to preach for me: All mine, whither it be Paul, or Apollos, or Cephas, or the world, or life,
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or death, whether they be things present, or things to come, euen all are mine, I am Christs, and Christ is Gods. or death, whither they be things present, or things to come, even all Are mine, I am Christ, and christ is God's
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Of all this I inferre and conclude with my text, that euery one must walke, if he wil haue peace; and who wil be cured, must care to apply his sweete Sauior vnto his sinfull soule.
Of all this I infer and conclude with my text, that every one must walk, if he will have peace; and who will be cured, must care to apply his sweet Saviour unto his sinful soul.
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Thine owne gaine must buy balme to bury thy Christ; nor must thou send it, but bring it, with the deuout Maryes, to the sepulcher.
Thine own gain must buy balm to bury thy christ; nor must thou send it, but bring it, with the devout Maryes, to the sepulcher.
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The Queene of Saba (though a Queene) yet she sent not, but came her selfe to heare the wisedome of Salomon. And the wisemen of the East, herein shewed their wit, that after they had seene his starre, they turned not,
The Queen of Saba (though a Queen) yet she sent not, but Come her self to hear the Wisdom of Solomon. And the Wise men of the East, herein showed their wit, that After they had seen his star, they turned not,
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but hasted to the place of the babes abode, with this inquiry:
but hasted to the place of the babes Abided, with this inquiry:
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Where is he which is borne King of the Iewes? vidimus stellam eius in oriente, we haue seene his star in the East,
Where is he which is born King of the Iewes? vidimus Stellam eius in orient, we have seen his star in the East,
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and are come to worship him:
and Are come to worship him:
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venimus personaliter, we come our selues, we acknowledge our misery, venimus adorare humiliter, we adore him our selues, we acknowledge his maiestie,Venimus personaliter, we come our selves, we acknowledge our misery, Venimus adorare Humiliter, we adore him our selves, we acknowledge his majesty,
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and we worship eum singulariter, him alone:
and we worship Eum singulariter, him alone:
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we subscribe to the Vnity: and that there is no name vnder heauen, wherby men must be saued, other then by the glorious name of Iesus Christ. As and if they might say, we haue seene in soule, we are come in body, there is the star, O where is the babe? Care is in our hearts,
we subscribe to the Unity: and that there is no name under heaven, whereby men must be saved, other then by the glorious name of Iesus christ. As and if they might say, we have seen in soul, we Are come in body, there is the star, Oh where is the babe? Care is in our hearts,
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and cost is in our hands, here is our gold, let him be crowned a King:
and cost is in our hands, Here is our gold, let him be crowned a King:
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here is our frankencense, let him be deified a God: here is our mirth, let him be buried a man:
Here is our frankincense, let him be deified a God: Here is our mirth, let him be buried a man:
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all his by gift, all ours by grace: what he gaue vs, we giue againe; and here we haue it to bestow vpon our blessed Sauiour:
all his by gift, all ours by grace: what he gave us, we give again; and Here we have it to bestow upon our blessed Saviour:
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from a farre countrey haue wee followed him, and walked before him: and therefore now we feele peace, we haue found rest to our weary soules.
from a Far country have we followed him, and walked before him: and Therefore now we feel peace, we have found rest to our weary Souls.
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From the generality of Gods gifts, and particularity of our receipt, come we now to the proper obiect of our faith and walking, contayned in these words, before him. By which indefinit speech, I hold the holy ghost hath reference to one Christ, the way, the truth,
From the generality of God's Gifts, and particularity of our receipt, come we now to the proper Object of our faith and walking, contained in these words, before him. By which indefinite speech, I hold the holy ghost hath Referente to one christ, the Way, the truth,
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and the life of all Christians. No way, but by him: no light, but from him: no life, but in him.
and the life of all Christians. No Way, but by him: no Light, but from him: no life, but in him.
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Him I say, nor is he expressed in plainer termes, for that his name is s••ret: and till Gabriel came from heauen, with his sauing name Iesus, and statute of additions, Luke 1. 31. from the first age to the latter daies, I meane from Adam, vntill Shilo came, they but hacked at it. Him I say, nor is he expressed in plainer terms, for that his name is s••ret: and till Gabriel Come from heaven, with his Saving name Iesus, and statute of additions, Lycia 1. 31. from the First age to the latter days, I mean from Adam, until Shilo Come, they but hacked At it.
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God in Paradise lapt vp this secret in the seed of the woman. Iacob in Shilo, which by interpretation is sent.
God in Paradise leapt up this secret in the seed of the woman. Iacob in Shilo, which by Interpretation is sent.
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Moses in this, Mitte quem miss•ruses: Send him whom thou shouldest send. Moses in this, Mitte Whom miss•ruses: Send him whom thou Shouldst send.
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Daniel thus, One of the Saints said vnto a certain one. Ieremy thus, He that should call, he is the lord our righteousnes. daniel thus, One of the Saints said unto a certain one. Ieremy thus, He that should call, he is the lord our righteousness.
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The Lord in respect of his, to deliuer his Church: righteous, in respect of his doome, determinable vpon the world:
The Lord in respect of his, to deliver his Church: righteous, in respect of his doom, determinable upon the world:
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ours in respect of grace, appeasing his father.
ours in respect of grace, appeasing his father.
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What should I say more? sometime they call him by the name of Emmanuel: sometime they call him wonderfull, Counsellor, the mightie God, the euerlasting father, the prince of peace. Maher-shalal-hashbaz, Make speede to the spoyle, hast to the pray;
What should I say more? sometime they call him by the name of Emmanuel: sometime they call him wonderful, Counsellor, the mighty God, the everlasting father, the Prince of peace. Maher-shalal-hashbaz, Make speed to the spoil, hast to the prey;
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with this pregnant prophecy of him, that a virgin should inuiron a man. And neerer the daies of Christ, they called him, Israels expectation, Israels consolation, Israels redemption.
with this pregnant prophecy of him, that a Virgae should environ a man. And nearer the days of christ, they called him, Israel's expectation, Israel's consolation, Israel's redemption.
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And now that I haue told thee, and thou hast heard all these speake, I aske with Salomon, what is his name? and what is his sonnes name, if thou canst tell? It is the gldrse of God to keepe a thing secret,
And now that I have told thee, and thou hast herd all these speak, I ask with Solomon, what is his name? and what is his Sons name, if thou Canst tell? It is the gldrse of God to keep a thing secret,
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but the Kings heart will seeke it out. but the Kings heart will seek it out.
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And it is an honorable seede that feareth the Lord, but a more honorable seede that findeth him.
And it is an honourable seed that fears the Lord, but a more honourable seed that finds him.
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Elder times saw him a farre off, comming swadled in types, figures, shadowes, & ceremonies:
Elder times saw him a Far off, coming swaddled in types, figures, shadows, & ceremonies:
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but we haue seene the truth, bodie, and substance of our Christ. We haue him come• and the ••yle of the Temple is •ent from the top to the bottome, whereby we haue readie passage into the hol•est of holies,
but we have seen the truth, body, and substance of our christ. We have him come• and the ••yle of the Temple is •ent from the top to the bottom, whereby we have ready passage into the hol•est of holies,
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euen Christ Iesus the Lord, whom the Angels desire to behold. We heard of him at Ephrata, and wee haue found him in the woods, tied to the tree,
even christ Iesus the Lord, whom the Angels desire to behold. We herd of him At Ephrata, and we have found him in the woods, tied to the tree,
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& pierced through, with his body crost, and soule curst, for the sinnes of all the world:
& pierced through, with his body crossed, and soul cursed, for the Sins of all the world:
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and now sitteth in heauen, a mediator and pledge of our inheritance, hauing le•t his spirit to liue by,
and now Sitteth in heaven, a Mediator and pledge of our inheritance, having le•t his Spirit to live by,
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and his word to go by:
and his word to go by:
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and this is he whom the Prophet meant in this word him, the obiect of our faith, and way to walke in.
and this is he whom the Prophet meant in this word him, the Object of our faith, and Way to walk in.
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No man can ascend, but by him that did descend, and that is Christ: the ladder Iacob saw at Pinael: the clowd by day,
No man can ascend, but by him that did descend, and that is christ: the ladder Iacob saw At Pinael: the cloud by day,
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& pili•r of fire by night, which guided Israel in the desert; the kings high way to heauen, & blessed hold of happie dwelling. No Paradise without this tree: no perfume without this balme: no building without this stone: no sacrifice without this lambe:
& pili•r of fire by night, which guided Israel in the desert; the Kings high Way to heaven, & blessed hold of happy Dwelling. No Paradise without this tree: no perfume without this balm: no building without this stone: no sacrifice without this lamb:
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I say, no God without Christ, in this wicked world. The light of the day is conueyed vnto vs by th• Sunne in the firmament:
I say, no God without christ, in this wicked world. The Light of the day is conveyed unto us by th• Sun in the firmament:
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so is the brig••nes of heauen, by that Sonne of righteousnes:
so is the brig••nes of heaven, by that Son of righteousness:
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a Planet in the middest of Planets, to lighten all aboue, and all below, as whom blessed Angels desire to behold,
a Planet in the midst of Planets, to lighten all above, and all below, as whom blessed Angels desire to behold,
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and blessed men couet to adore. Life is conueyed from the •art, through the veines to all the vitall parts:
and blessed men covet to adore. Life is conveyed from the •art, through the Veins to all the vital parts:
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so is saluation frō the Father through Christ to all his liuing members.
so is salvation from the Father through christ to all his living members.
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Out of Eden went a riuer to water the garden, being deuided into foure heads, it compassed the whole world:
Out of Eden went a river to water the garden, being divided into foure Heads, it compassed the Whole world:
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Out of heauen flowed the streame of Gods mercy, in and through our Christ, whose graces deuided diuersly, all the earth is filled with his glorie.
Out of heaven flowed the stream of God's mercy, in and through our christ, whose graces divided diversely, all the earth is filled with his glory.
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What should I say more? Christ is a mutuall help: to the Father one, to vs another.
What should I say more? christ is a mutual help: to the Father one, to us Another.
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An hand to the Father, by which hee reacheth vs: an hand to vs, by which we reach him. an hand to the Father, by which he reaches us: an hand to us, by which we reach him.
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The Fathers mouth, by which he speaketh to vs: our mouth to the Father, by which we speake to him.
The Father's Mouth, by which he speaks to us: our Mouth to the Father, by which we speak to him.
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Our God is a consuming fire, and without Christ the vayle, we cannot abide the brightnes of his glory:
Our God is a consuming fire, and without christ the Vail, we cannot abide the brightness of his glory:
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for what is our miserie, to meete with his maiestie, but in the temper of his mercie? which mercy-seate, & all is Christ.
for what is our misery, to meet with his majesty, but in the temper of his mercy? which mercy-seat, & all is christ.
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As then our words, are messengers of our mindes, & semblances of our soules, to pa•ley with our friends:
As then our words, Are messengers of our minds, & semblances of our Souls, to pa•ley with our Friends:
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so is the Christ, the sonne of God, the image of the Father, and mouth to instruct his de•rest Saints:
so is the christ, the son of God, the image of the Father, and Mouth to instruct his de•rest Saints:
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nor onely a mouth to speake by, but an eye to see by, and the foote way to goe by,
nor only a Mouth to speak by, but an eye to see by, and the foot Way to go by,
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as it is m•ny text, Peace shall come, and rest shall •e reserued for euery one that walketh before him.
as it is m•ny text, Peace shall come, and rest shall •e reserved for every one that walks before him.
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So then I dare auouch boldly, thinke what thou wilt, and without Christ, it is an euil thought:
So then I Dare avouch boldly, think what thou wilt, and without christ, it is an evil Thought:
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say what thou wilt, and without Christ, it is an euill word: do what thou wilt, and without Christ it is an euill deed:
say what thou wilt, and without christ, it is an evil word: do what thou wilt, and without christ it is an evil deed:
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tread where thou wilt, and without Christ, it is an euill way.
tread where thou wilt, and without christ, it is an evil Way.
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Christ is the life of the world, & heire of al things, without whom, I can possesse nothing that good is, either in grace, or in glory.
christ is the life of the world, & heir of all things, without whom, I can possess nothing that good is, either in grace, or in glory.
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He, he, is the salt Elis•• did throw in, to sweeten the waters of •ericho, with these words:
He, he, is the salt Elis•• did throw in, to sweeten the waters of •ericho, with these words:
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Thu• saith the Lord, I haue healed this water: death shall no more come thereof, neither barrennes to the ground. Thu• Says the Lord, I have healed this water: death shall no more come thereof, neither Barrenness to the ground.
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This faith (my deare brethren) is right, for it hits the soueraigne good,
This faith (my deer brothers) is right, for it hits the sovereign good,
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and thus to walke, is to walke before him. None but he careth, none but he careth, none but he guideth, non but he saueth: and he is but one as you heere see,
and thus to walk, is to walk before him. None but he Careth, none but he Careth, none but he guideth, non but he Saveth: and he is but one as you Here see,
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and will be alone in all his courses; without mixture, ••thout •edley; first, last, middest, and all, filling all;
and will be alone in all his courses; without mixture, ••thout •edley; First, last, midst, and all, filling all;
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yet •ined from all, in the glorious worke of our repaire. None but he bare our sinnes:
yet •ined from all, in the glorious work of our repair. None but he bore our Sins:
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none but he pleadeth our cause: none but he purchased our place: none but he traceth our way;
none but he pleads our cause: none but he purchased our place: none but he traces our Way;
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he hath trode the wine-presse alone, and there was none is helpe. he hath trodden the winepress alone, and there was none is help.
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The cup of bitter affliction whereof he tasted, agonizing in the garden, for no intreatie with his Father could passe from him to any other.
The cup of bitter affliction whereof he tasted, agonising in the garden, for no intreaty with his Father could pass from him to any other.
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Oye Papists, at last (in the name of God) be wise, and warned; leaue off your mixtures; away with your medleys:
Oye Papists, At last (in the name of God) be wise, and warned; leave off your mixtures; away with your medleys:
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and if you desire either peace to your soules, or rest to your bodies, only walke before him. Meddle with no merit of man, pardon of Pope, meede of Martyrs,
and if you desire either peace to your Souls, or rest to your bodies, only walk before him. Meddle with no merit of man, pardon of Pope, meed of Martyrs,
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or pride of your owne workes, vnwisely wrought.
or pride of your own works, unwisely wrought.
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Make no mixtures of the sacred water and bloud, which flowed frō the side of Christ, with the bloud of Hales and Becket, or with the inchanted holy water of an vnhallowed Priest.
Make no mixtures of the sacred water and blood, which flowed from the side of christ, with the blood of Hales and Becket, or with the enchanted holy water of an unhallowed Priest.
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Neuer match your triple crowne of gold and diamonds glittering, with the single crowne of thorne piercing:
Never match your triple crown of gold and diamonds glittering, with the single crown of thorn piercing:
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And neuer thinke the puri•ie of the word, will abide the mixtures of your traditions ▪ the text, your glosses; the Church, your Idols; the arke of God, your Dagon; nor the poore priesthood of Christ, your papall pride and Popedome.
And never think the puri•ie of the word, will abide the mixtures of your traditions ▪ the text, your Glosses; the Church, your Idols; the Ark of God, your Dagon; nor the poor priesthood of christ, your papal pride and Popedom.
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Looke for none other, but that the bodie and soule of your religion, like the image Nebuchadnezzar saw, p•tcht together of gold, siluer, brasse, iron,
Look for none other, but that the body and soul of your Religion, like the image Nebuchadnezzar saw, p•tcht together of gold, silver, brass, iron,
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and clay, will and shall •inner, when the stone cut out without hands shall smite the same. and clay, will and shall •inner, when the stone Cut out without hands shall smite the same.
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Your coate is of •i••ie wool•ie, not for our wearing. Your familie like Micha of mount Ephraim, and not for our dwelling:
Your coat is of •i••ie wool•ie, not for our wearing. Your family like Micah of mount Ephraim, and not for our Dwelling:
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for as he had, so haue you, an house of gods: an Ephod, and a Teraphim: he would serue both God, and Idols; and so doe you.
for as he had, so have you, an house of God's: an Ephod, and a Teraphim: he would serve both God, and Idols; and so do you.
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And as for vs, who beleeue and looke after better things, we say with the poore Paralyticke, in disclaime of all others helpe, it is Iesus that made vs whole.
And as for us, who believe and look After better things, we say with the poor Paralytic, in disclaim of all Others help, it is Iesus that made us Whole.
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And we say with Abraham when we go to sacrifice, thou seruant stay here, I and the childe will walke alone.
And we say with Abraham when we go to sacrifice, thou servant stay Here, I and the child will walk alone.
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And now for conclusion by the Lords commaund, that wee are for Bethel, we haue with Iacobs familie, put away the strange gods that were among vs;
And now for conclusion by the lords command, that we Are for Bethel, we have with Iacobs family, put away the strange God's that were among us;
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we haue clensed our selues, and chaunged our garmēts, pluckt off our earings, and put all into the hand of our Iacob, our Elizabeth, who faithfully for her God,
we have cleansed our selves, and changed our garments, plucked off our earings, and put all into the hand of our Iacob, our Elizabeth, who faithfully for her God,
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and graciously for her people, hath buryed Pop•rie, with it execrable things, vnder an oke at Shechem, neuer to be reuiued, neuer to be found out, Amen, Amen.
and graciously for her people, hath buried Pop•rie, with it execrable things, under an oak At Shechem, never to be revived, never to be found out, Amen, Amen.
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Lastly for an end, sith the time is past, and I feare much I haue wearied your patience ouer-long:
Lastly for an end, sith the time is past, and I Fear much I have wearied your patience overlong:
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From the proper obiect of our faith & walking, come we to the progresse, and increase of both:
From the proper Object of our faith & walking, come we to the progress, and increase of both:
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contayned in this word walketh. Where you may see as in a glasse chrystaline, that a christian life is not a standing still,
contained in this word walks. Where you may see as in a glass Crystalline, that a christian life is not a standing still,
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but a walking on, and growth in the doctrine of faith, and practice of godlines.
but a walking on, and growth in the Doctrine of faith, and practice of godliness.
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The first blessing that euer God gaue after the creation, was increase and multiplie, which tooke it effect, not only in the creatures by propagation of kinde,
The First blessing that ever God gave After the creation, was increase and multiply, which took it Effect, not only in the creatures by propagation of kind,
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but also in his gifts & graces, by renouation of minds, new birth, growth in knowledge, true faith, and godlines.
but also in his Gifts & graces, by renovation of minds, new birth, growth in knowledge, true faith, and godliness.
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All the trees in Paradise did grow, and all the floods in Paradise did flow;
All the trees in Paradise did grow, and all the floods in Paradise did flow;
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to teach vs that we must not stād still at a stay, lest either wee be fruitles, and so accursed;
to teach us that we must not stand still At a stay, lest either we be fruitless, and so accursed;
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or become puddle water, and so vnprofitable. The finest cloath will weare, if it be not vsed;
or become puddle water, and so unprofitable. The Finest cloth will wear, if it be not used;
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the purest gold will rust, if it be not handled; the sweetest balme will corrupt, if it be not broken;
the Purest gold will rust, if it be not handled; the Sweetest balm will corrupt, if it be not broken;
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and the cleerest fountaine will stincke, if it runne not:
and the Clearest fountain will stink, if it run not:
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So are the graces of God, and doctrines of the beginnings of Christ, though of themselues pure as gold, sweete as balme, cleere as a fountaine;
So Are the graces of God, and doctrines of the beginnings of christ, though of themselves pure as gold, sweet as balm, clear as a fountain;
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yet in respect of vs vnprofitable, if we proceed not further, but there stand still.
yet in respect of us unprofitable, if we proceed not further, but there stand still.
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Foundations they are I graunt, for the scripture hath said it, Hebr. 6. 1. But what of that? and what is the foundation, be it of Beryll, Topaze, or Chrisolite? if you build not vpon it,
Foundations they Are I grant, for the scripture hath said it, Hebrew 6. 1. But what of that? and what is the Foundation, be it of Beryl, Topaz, or Chrysolite? if you built not upon it,
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& proceed no further in the work.
& proceed no further in the work.
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In the first of Ezechiel, where the vision of gifts and graces are described, it is said, that the beasts, winds,
In the First of Ezechiel, where the vision of Gifts and graces Are described, it is said, that the beasts, winds,
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and wheeles went as the spirit lead them, and they returned not when they went foorth:
and wheels went as the Spirit led them, and they returned not when they went forth:
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and if at any time they stood, they let downe their wings as vnprofitable then, vntill the Lord had put power in them of further proceeding.
and if At any time they stood, they let down their wings as unprofitable then, until the Lord had put power in them of further proceeding.
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And in the same Prophet againe, where the like gifts are described by another vision, you may finde, that from vnder the threshold of Gods sanctuary, the waters issue out,
And in the same Prophet again, where the like Gifts Are described by Another vision, you may find, that from under the threshold of God's sanctuary, the waters issue out,
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and they runne East, West, North, and South ▪ The•mā with the line measured a thousand •ubi•s,
and they run East, West, North, and South ▪ The•man with the line measured a thousand •ubi•s,
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and the waters were to the anckles. Againe he measured a thousand, and they were to the kn•os:
and the waters were to the ankles. Again he measured a thousand, and they were to the kn•os:
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he measured againe, and they were to the loynes: after he measured againe, and it was a riuer impossible;
he measured again, and they were to the loins: After he measured again, and it was a river impossible;
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signifying that the graces of God should neuer decrease, but euer abound in his Church.
signifying that the graces of God should never decrease, but ever abound in his Church.
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The fishers should spread out their nets frō En-gedi, to En-egl•um. The trees shuld grow vpon the brinke of the riuer, on this side,
The Fishers should spread out their nets from En-gedi, to En-egl•um. The trees should grow upon the brink of the river, on this side,
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and on that side, with leaues not fading, fruit not failing ▪ leaues for medicine, fruite for meate,
and on that side, with leaves not fading, fruit not failing ▪ leaves for medicine, fruit for meat,
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and fruite euer new, according to his moueths:
and fruit ever new, according to his moueths:
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As for the miry places thereof, saith the Prophet, and the maris•ies which stand still, they shall not be holesome,
As for the miry places thereof, Says the Prophet, and the maris•ies which stand still, they shall not be wholesome,
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but they shall be made •alt pits.
but they shall be made •alt pits.
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You may remember when Aarons Priesthood should be confirmed, all the tribes with their names cast their rods into the mercie-•eate,
You may Remember when Aaron's Priesthood should be confirmed, all the tribes with their names cast their rods into the mercie-•eate,
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and none blossomed, but Aarons. You are a kingly people, and a royall Priesthood: ò bud, bloome, blossome, and bring foorth fruit worthy amendment and newnes of life.
and none blossomed, but Aaron's. You Are a kingly people, and a royal Priesthood: ò bud, bloom, blossom, and bring forth fruit worthy amendment and newness of life.
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Dauid said of his Saints, Ibant de virtute in virtutem: they went from strength to strength; David said of his Saints, John de virtute in virtutem: they went from strength to strength;
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and from faith to faith, as it is written: from the faith of the promise, to the faith of the performance:
and from faith to faith, as it is written: from the faith of the promise, to the faith of the performance:
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from the faith of the letter that killeth, to the faith of the spirit that giueth life:
from the faith of the Letter that kills, to the faith of the Spirit that gives life:
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from the faith of Christ his humiliation in misery ▪ to the faith of his exaltation in glorie:
from the faith of christ his humiliation in misery ▪ to the faith of his exaltation in glory:
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from the faith of the first resurrection from sinne, to the faith of the second resurrectiō from death:
from the faith of the First resurrection from sin, to the faith of the second resurrection from death:
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from the faith of the law wounding, to the faith of the Gospell curing: from the faith of the Prophets •owing, to yt faith of the Apostles reaping:
from the faith of the law wounding, to the faith of the Gospel curing: from the faith of the prophets •owing, to that faith of the Apostles reaping:
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from the faith of the old sacrifice giuing to God, to the faith of the new sacraments receiuing from God:
from the faith of the old sacrifice giving to God, to the faith of the new Sacraments receiving from God:
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in a word, from the faith of the old couenant, wherein God speaketh, to the faith of the new restament, wherein Christ bleedeth.
in a word, from the faith of the old Covenant, wherein God speaks, to the faith of the new restament, wherein christ bleeds.
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Of al which, I may conclude with Haymo, Ex side qua cōcipitur corde, profertur ore, exhibetur opere, iustus viuit:
Of all which, I may conclude with Haymo, Ex side qua cōcipitur cord, profertur over, exhibetur Opere, Justus viuit:
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By faith conceiued in the hart, professed with the mouth, & practised with the hand, the righteous man liueth.
By faith conceived in the heart, professed with the Mouth, & practised with the hand, the righteous man lives.
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Paul is plentifull in this doctrine, and hauing once laid the ground of faith, hee vrgeth nothing more then the increase of faith.Paul is plentiful in this Doctrine, and having once laid the ground of faith, he urges nothing more then the increase of faith.
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He tels the Romanes, That by the Gospell, the righteousness of God is reuealed from faith to faith.
He tells the Romans, That by the Gospel, the righteousness of God is revealed from faith to faith.
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He tels the Ephesians, that they must grow vnto perfect men, euen vnto the age of the fulnes of Christ:
He tells the Ephesians, that they must grow unto perfect men, even unto the age of the fullness of christ:
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As also, that they must know the loue of Christ, which passeth knowledge, and so be filled with all fulnes of God.
As also, that they must know the love of christ, which passes knowledge, and so be filled with all fullness of God.
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He tels the Philippians, how he longeth after them from the very heart roote in Iesus Christ:
He tells the Philippians, how he Longeth After them from the very heart root in Iesus christ:
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and in longing, falles a praying:
and in longing, falls a praying:
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and what is the matter of his prayer? but that their loue might abound yet more & more in all knowledge, and in all feeling.
and what is the matter of his prayer? but that their love might abound yet more & more in all knowledge, and in all feeling.
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With whom I will conclude, and close with my text: As you haue receiued Christ Iesus the Lord;
With whom I will conclude, and close with my text: As you have received christ Iesus the Lord;
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so walke in him, rooted, and built in him, and established in the faith, as ye haue beene taught, abounding therein with thanksgiuing. so walk in him, rooted, and built in him, and established in the faith, as you have been taught, abounding therein with thanksgiving.
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Where obserue my brethren, that not rooting, building, establishing, teaching, nor abiding in the faith is sufficient, without abounding:
Where observe my brothers, that not rooting, building, establishing, teaching, nor abiding in the faith is sufficient, without abounding:
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for frustra nititur qui non innititur: And he that continueth not to the end, shall not be saued.
for frustra Nititur qui non innititur: And he that Continueth not to the end, shall not be saved.
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Take heed then my brethren, and be not high minded, but feare: you that are come out of Sodome, Remember Lots wife:
Take heed then my brothers, and be not high minded, but Fear: you that Are come out of Sodom, remember Lots wife:
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go not back, nay looke not back: you are of Iudah tribe, and haue taken a profession vpō you;
go not back, nay look not back: you Are of Iudah tribe, and have taken a profession upon you;
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and be not like the children of Ephraim, which being harnessed, and carying bowes, turned themselues backe in the day of battell.
and be not like the children of Ephraim, which being harnessed, and carrying bows, turned themselves back in the day of battle.
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Iames said well, Ye aske, and haue not, because ye aske amisse: So may I say, many walke, James said well, You ask, and have not, Because you ask amiss: So may I say, many walk,
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& obtaine not, for that they walke amisse. Some in such idolatrous and superstitious heresies: some in such clyming and presuming ambition:
& obtain not, for that they walk amiss. some in such idolatrous and superstitious heresies: Some in such climbing and presuming ambition:
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some in such greedie and vnsatiable couetousnes: some in such biting & gnawing vsurie: some in such swearing and forswearing of themselues:
Some in such greedy and unsatiable covetousness: Some in such biting & gnawing Usury: Some in such swearing and forswearing of themselves:
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some in such extrauagant and vagabond lusts of the flesh:
Some in such extravagant and vagabond Lustiest of the Flesh:
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some in such rebellions & conspiracies of harts and hands, as of whom I may say (as I haue told you often) and now tell you weeping, they are enemies to the crosse of Christ, their end is damnation, their bellie is their god, their glorie is their shame,
Some in such rebellions & conspiracies of hearts and hands, as of whom I may say (as I have told you often) and now tell you weeping, they Are enemies to the cross of christ, their end is damnation, their belly is their god, their glory is their shame,
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and they but mind earthly things. As for such as creepe with the Crab, and slow it with the Snayle; I say they walke amisse;and they but mind earthly things. As for such as creep with the Crab, and slow it with the Snail; I say they walk amiss;
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for creeping Christians are no Christians:
for creeping Christians Are not Christians:
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And cursed; • be that doth the worke of the Lord negligently. An Aldermans pa•e is too solemne for a Saint of God: And cursed; • be that does the work of the Lord negligently. an Alderman's pa•e is too solemn for a Saint of God:
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O that Iehu ▪ his walking might be a mirrour to all Magistrates, Ministers, and people,
Oh that Iehu ▪ his walking might be a mirror to all Magistrates, Ministers, and people,
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how to walke, of whom it was said vpon the sight, The marching is like the marching of Iehu the sonne of Nimshi: for he marcheth valiantly ▪ or that Caesars faculty of performance, were in the most of vs, of whom Lucian thus writeth:
how to walk, of whom it was said upon the sighed, The marching is like the marching of Iehu the son of Nimshi: for he marches valiantly ▪ or that Caesars faculty of performance, were in the most of us, of whom Lucian thus Writeth:
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Caesar in omnia praeceps, nil actum credens, cum quid superesset agendum. Instat atrox. Which I may english thus: Caesar in omnia praeceps, nil Acts credens, cum quid superesset agendum. Instant Atrox. Which I may english thus:
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Caesar is forward to all good, and thinketh nothing well done, whilest any thing is left vndone.
Caesar is forward to all good, and Thinketh nothing well done, whilst any thing is left undone.
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And so for the conclusion of all:
And so for the conclusion of all:
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Now way the fruit this tree benreth, and consider the crop this haruest yeeldeth, I meane the blessing they gaine, who are faithfull to their Christ, and walke before him.
Now Way the fruit this tree benreth, and Consider the crop this harvest yields, I mean the blessing they gain, who Are faithful to their christ, and walk before him.
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Is it •mperiall rule in this world? Is it wealth, riches, or aboundance of earthlie happinesse? Is it health, strength,
Is it •mperiall Rule in this world? Is it wealth, riches, or abundance of earthly happiness? Is it health, strength,
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or beauty? These haue their times; but they perish with the possessor:
or beauty? These have their times; but they perish with the possessor:
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nor to this end came Christ into this woful world, that he might giue to the faithfull walkers, fading and vanishing delights;
nor to this end Come christ into this woeful world, that he might give to the faithful walker's, fading and vanishing delights;
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but an abiding solace, euen life, and life in abundance, with peace to the soule, and rest to the bodie;
but an abiding solace, even life, and life in abundance, with peace to the soul, and rest to the body;
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I meane eternall blessednesse to both, wherein is the auoydance of all euill, the fruition of all good, the societie of all Saints, the fulfilling of al desires, with vnspeakable glory, which neuer shall cease:
I mean Eternal blessedness to both, wherein is the avoidance of all evil, the fruition of all good, the society of all Saints, the fulfilling of all Desires, with unspeakable glory, which never shall cease:
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whither God bring vs, for his Christs sake, to whom bee honour and praise both now and euer. Amen, Amen.
whither God bring us, for his Christ sake, to whom be honour and praise both now and ever. Amen, Amen.
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And now brethren beloued and longed for (I say now) that I haue finished my course, ended the text,
And now brothers Beloved and longed for (I say now) that I have finished my course, ended the text,
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and closed vp the booke, giue me leaue a little to turne me to the dead,
and closed up the book, give me leave a little to turn me to the dead,
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and to say vnto you on her behalfe, this Scripture is fulfilled in your eyes and eares this day, Peace shall come; nay, Peace is come. For she entertained in her heart the father of Heauen, which is the God of Peace: and she loued Christ the King of Peace: and in braced in her soule the Comforter which brought that Peace to her, that passeth all vnderstanding.
and to say unto you on her behalf, this Scripture is fulfilled in your eyes and ears this day, Peace shall come; nay, Peace is come. For she entertained in her heart the father of Heaven, which is the God of Peace: and she loved christ the King of Peace: and in braced in her soul the Comforter which brought that Peace to her, that passes all understanding.
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And for that I may say no more, I can say no l•sse;
And for that I may say no more, I can say no l•sse;
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she kept the condition of my text on earth, and therefore her estate is vndefeasable in heauen.
she kept the condition of my text on earth, and Therefore her estate is vndefeasable in heaven.
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She did walke before him in life, therefore she hath Peace: nor did she forsake him in death,
She did walk before him in life, Therefore she hath Peace: nor did she forsake him in death,
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and therefore now hath she found rest to her wearie soule. To walke in the word, is to walke with him;
and Therefore now hath she found rest to her weary soul. To walk in the word, is to walk with him;
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and to goe by the light thereof, is to walke before him. Let her painfulnesse in reading,
and to go by the Light thereof, is to walk before him. Let her painfulness in reading,
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and practise in following, euen from a child, speake to her commendation in that behalfe.
and practise in following, even from a child, speak to her commendation in that behalf.
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You heard in the former Sermon, how eight chapters a day, was her taske, each daies reading, a full weeke of Sabboths, to sanctifie a Saint. ( So sanctifie vs good Lord with thy truth, thy word is the truth.
You herd in the former Sermon, how eight Chapters a day, was her task, each days reading, a full Week of Sabbaths, to sanctify a Saint. (So sanctify us good Lord with thy truth, thy word is the truth.
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) And to make good the practise, I haue crediblie heard, that not eight, but many eights a day, haue been her sighes, sobbes,
) And to make good the practice, I have credibly herd, that not eight, but many eights a day, have been her sighs, sobs,
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and gronings, for the breaches of the lawe (she read) both by her selfe, and others;
and groanings, for the Breaches of the law (she read) both by her self, and Others;
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euer opening the booke with these words: A good God, a bad people, much mercie offered, little receiued;
ever opening the book with these words: A good God, a bad people, much mercy offered, little received;
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for euery one seekes his owne, and fewe the things that are of Iesus Christ: And still clasping the booke thus: for every one seeks his own, and few the things that Are of Iesus christ: And still clasping the book thus:
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The glorie of God is to conceale a thing secret; but the Kings honour is to search it out. The glory of God is to conceal a thing secret; but the Kings honour is to search it out.
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And what are wee but a kingly people;
And what Are we but a kingly people;
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and a royall priesthood? Besides her priuate reading, I might heere speake of her priuate prayer,
and a royal priesthood? Beside her private reading, I might Here speak of her private prayer,
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and much meditation, with Isaac in the field: with Dauid in the night. I might tell of her weekely repayre to heare the word, in the great congregation:
and much meditation, with Isaac in the field: with David in the night. I might tell of her weekly repair to hear the word, in the great congregation:
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of her monthly communicating with his Saints there, with her feete euer shodde to the preparation of the Gospell of peace; and neuer well,
of her monthly communicating with his Saints there, with her feet ever shod to the preparation of the Gospel of peace; and never well,
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but when she was •o walking before him.
but when she was •o walking before him.
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But I leaue her life and come to her death, whereunto (as I am tolde) she walked,
But I leave her life and come to her death, whereunto (as I am told) she walked,
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as Christ did to Caluary, with much care, and many agonies, compelled with Simon of Cyrene to beare his crosse;
as christ did to Calvary, with much care, and many agonies, compelled with Simon of Cyrene to bear his cross;
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thereby to helpe out the sufferings of her sweete Sauiour, and to beare in her bodie and soule, the markes of Christ Iesus,
thereby to help out the sufferings of her sweet Saviour, and to bear in her body and soul, the marks of christ Iesus,
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like spangles of golde, to grace her in her triall, whereby in the end she became more glorious, both to God and man.
like spangle's of gold, to grace her in her trial, whereby in the end she became more glorious, both to God and man.
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It is said of the kings daughter that she is all glorious within, and that her rayment was of needle worke: peace within, but prickings without.
It is said of the Kings daughter that she is all glorious within, and that her raiment was of needle work: peace within, but prickings without.
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Multi vident punctiones, sed non vident vnctiones: Many see our crosses, but they feele not our comforts;Multi vident punctiones, sed non vident vnctiones: Many see our Crosses, but they feel not our comforts;
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so said the Saints of olde:
so said the Saints of old:
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and therefore to such as thinke it a straunge thing, that the Saints of God should haue their fi•ie trial in this world, by bickerings, buffetings, and winnowings of Satan.
and Therefore to such as think it a strange thing, that the Saints of God should have their fi•ie trial in this world, by bickerings, buffetings, and winnowings of Satan.
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They are fooles and slowe of heart to beleeue, like the two disciples who went to Emmaus, thinking still of their Christ crowned,
They Are Fools and slow of heart to believe, like the two Disciples who went to Emmaus, thinking still of their christ crowned,
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but neuer crossed, till the Lord had rectified their thoughts, and laide a necessitie of triall vpon all flesh, beginning with himselfe thus:
but never crossed, till the Lord had rectified their thoughts, and laid a necessity of trial upon all Flesh, beginning with himself thus:
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Ought not Christ to haue suffered these things, and to haue entred into his glorie? Whereby I gather: no peace, without warre: no rest, without toyle: no crowne, without a crosse: no entrance, without suffering: Ought not christ to have suffered these things, and to have entered into his glory? Whereby I gather: no peace, without war: no rest, without toil: no crown, without a cross: no Entrance, without suffering:
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no glorie, without shame and shaking in this wofull world.
no glory, without shame and shaking in this woeful world.
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But happely you will say, some be neuer broken in heart, nor yet haue any conflict with Satan, sinne, or death:
But happily you will say, Some be never broken in heart, nor yet have any conflict with Satan, sin, or death:
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they are feared with no temptations, nor doe they grieue because of him whom they pearced.
they Are feared with no temptations, nor do they grieve Because of him whom they pierced.
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They haue made a couenant with the graue, and a league with hell:
They have made a Covenant with the graven, and a league with hell:
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of such I say, their case is desperate, and their condition is no better then the beasts fat•ed vp in the best pastures, reserued for the slaughter, of whom Iob speaketh,
of such I say, their case is desperate, and their condition is no better then the beasts fat•ed up in the best pastures, reserved for the slaughter, of whom Job speaks,
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when hee saith, The houses of the wicked are peaceable, without feare ▪ and the rod of God is not vpon them:
when he Says, The houses of the wicked Are peaceable, without Fear ▪ and the rod of God is not upon them:
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they spend their daies in wealth, and suddenly they droppe down to hell. As also Dauid, there are no bands in their death: they spend their days in wealth, and suddenly they drop down to hell. As also David, there Are no bans in their death:
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they haue no knots, as it is in the originall, they are n•t troubled like other men,
they have no knots, as it is in the original, they Are n•t troubled like other men,
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There be many in ye world, which would faine haue a Church of sugar, or of veluet, as one saith:
There be many in you world, which would feign have a Church of sugar, or of velvet, as one Says:
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they would feede vpon manchet, and tread vpon Roses. I meane in seruing God, they would be freed from afflictions:
they would feed upon manchet, and tread upon Roses. I mean in serving God, they would be freed from afflictions:
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they loue Canaan, but they lothe the wildernesse: they like the crowne, but they loue not the crosse:
they love Canaan, but they loath the Wilderness: they like the crown, but they love not the cross:
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Shilo runneth sweetely, but Iordan is to too turbulent:Shilo Runneth sweetly, but Iordan is to too turbulent:
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all like Zebedeus his sonnes, Iames and Iohn, who sought to sit in the seate of honour,
all like Zebedee his Sons, James and John, who sought to fit in the seat of honour,
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but not to drinke of the cup of afflictions.
but not to drink of the cup of afflictions.
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But the truth is, you may beleeue it, the way to heauen is not strowed with flowers, but set with thornes:
But the truth is, you may believe it, the Way to heaven is not strowed with flowers, but Set with thorns:
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and happily you shall finde it in your experience true, that Whosoeuer will liue godly in Christ Iesus must suffer persecutiō.
and happily you shall find it in your experience true, that Whosoever will live godly in christ Iesus must suffer persecution.
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Quater luctatus est Iacob: in vtero cum Esau; in via cum eodem; in Mesopotamia cum Laban; in Bethel cum Angelo. Iacob wrestled foure times: Quater luctatus est Iacob: in vtero cum Esau; in via cum Eodem; in Mesopotamia cum Laban; in Bethel cum Angelo. Iacob wrestled foure times:
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in the wombe with Esau: in his iourney with Esau: in Mesopotamia with Laban: and at Bethel with the Angell.
in the womb with Esau: in his journey with Esau: in Mesopotamia with Laban: and At Bethel with the Angel.
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To teach vs, that if we wil be the Israel of God, we must arme our selues for all trials at all times, in all places,
To teach us, that if we will be the Israel of God, we must arm our selves for all trials At all times, in all places,
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and with all persons, retaining no longer the name of Iacob as supplanting our troubles:
and with all Persons, retaining no longer the name of Iacob as supplanting our Troubles:
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but the name of Israel as preuailing with God, and neuer leauing him without a blessing.
but the name of Israel as prevailing with God, and never leaving him without a blessing.
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Excellent things are spoken of thee thou Church of God: A woman clothed with the Sunne crowned with the Starres, and treading vpon the Moone;
Excellent things Are spoken of thee thou Church of God: A woman clothed with the Sun crowned with the Stars, and treading upon the Moon;
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yet trauailing in birth, pursued with the dragon, and readie to be deuoured both her selfe, and her sillie babe: yet travailing in birth, pursued with the dragon, and ready to be devoured both her self, and her silly babe:
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But heauen sung her triumph, against the accuser of the brethren, and he was cast downe, which accused them before God day and night.
But heaven sung her triumph, against the accuser of the brothers, and he was cast down, which accused them before God day and night.
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To be accused before men is much; but to be accused before our God is more.
To be accused before men is much; but to be accused before our God is more.
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Now and then to be accused is much: but night and day is more.
Now and then to be accused is much: but night and day is more.
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And such are the persecutions of Gods children in this world, they neuer haue an end,
And such Are the persecutions of God's children in this world, they never have an end,
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nor euer shall, till the world be without hatred: the diuell without enuie: and our nature without corruption.
nor ever shall, till the world be without hatred: the Devil without envy: and our nature without corruption.
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Thinke it not straunge (my deere brethren) concerning the firie triall which did befall this Gentlewoman, to prooue her at her end,
Think it not strange (my deer brothers) Concerning the firy trial which did befall this Gentlewoman, to prove her At her end,
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as though some strange thing had come vnto her;
as though Some strange thing had come unto her;
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but reioyce rather, in as much as she hath been partaker of Christs sufferings, that when his glory shall appeare, she may be glad and reioyce.
but rejoice rather, in as much as she hath been partaker of Christ sufferings, that when his glory shall appear, she may be glad and rejoice.
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Let him that thinketh he standeth, take heed he fall not. There hath no temptation taken her, Let him that Thinketh he Stands, take heed he fallen not. There hath no temptation taken her,
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but such as appertaineth to man: but such as appertaineth to man:
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And God was faithfull, who would not suffer her to be tempted aboue that she was able:
And God was faithful, who would not suffer her to be tempted above that she was able:
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and euen gaue the issue with the temptation, that she might be able to beare it.
and even gave the issue with the temptation, that she might be able to bear it.
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When the beholders thought the Whale had swallowed vp Ionah to kill him, hee swallowed him vp to saue him.
When the beholders Thought the Whale had swallowed up Jonah to kill him, he swallowed him up to save him.
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The Lord hid his face from her, & she was troubled.
The Lord hid his face from her, & she was troubled.
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But ye are witnesses, who were present at her death, that his wrath indured but the twinckling of an eye,
But you Are Witnesses, who were present At her death, that his wrath endured but the twinkling of an eye,
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and though heauines continued for a night, yet ioy came in the morning, when you saw her fined like gold, renewed like an Eagle;
and though heaviness continued for a night, yet joy Come in the morning, when you saw her fined like gold, renewed like an Eagl;
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soring high into the bosome of Christ, with this powerfull speech, and godly ouation, at her end:
soaring high into the bosom of christ, with this powerful speech, and godly ovation, At her end:
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Heare O Lord, & haue mercie vpon me: Lord be thou my helper. Thou hast turned my mourning into ioy: Hear Oh Lord, & have mercy upon me: Lord be thou my helper. Thou hast turned my mourning into joy:
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thou hast loosed my sacke, and girded me with gladnesse: therefore shall my tongue praise thee, and not cease.
thou hast loosed my sack, and girded me with gladness: Therefore shall my tongue praise thee, and not cease.
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O Lord my God, I will giue thankes vnto thee for euer-more. O Lord my God, I will give thanks unto thee for evermore.
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Well she is gone, and now behold her seate is emptie, and her graue is full:
Well she is gone, and now behold her seat is empty, and her graven is full:
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and me thinkes for the present, wee feele her want on earth, whom God hath found in Heauen. Our prayers lesse powerfull: our preaching lesse precious:
and me thinks for the present, we feel her want on earth, whom God hath found in Heaven. Our Prayers less powerful: our preaching less precious:
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and our Psalmes lesse melodious, on her behalfe. For you all know, that there she sate, and there she sung, there she read,
and our Psalms less melodious, on her behalf. For you all know, that there she sat, and there she sung, there she read,
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and there she prayed, there she heard the word, there she receiued the Sacraments, there lately she liued,
and there she prayed, there she herd the word, there she received the Sacraments, there lately she lived,
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and there now she is dead:
and there now she is dead:
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therefore may I say with the Prophet, All flesh is grasse, and all the grace thereof as the flower of the field:
Therefore may I say with the Prophet, All Flesh is grass, and all the grace thereof as the flower of the field:
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But comfort your selues in hope of a ioyfull resurrection;
But Comfort your selves in hope of a joyful resurrection;
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as also in respect of her holy life, blessed end, and most happie state in glorie:
as also in respect of her holy life, blessed end, and most happy state in glory:
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and sith she is gone, let it be remembred as a sacrament of her rest, that she went vpon a day of rest, one of the chiefest of Sabbaoths,
and sith she is gone, let it be remembered as a sacrament of her rest, that she went upon a day of rest, one of the chiefest of Sabbaoths,
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and high feast of Pentecost: euen then that she should ascend, when the holy Ghost did descend, by which spirit, she was sealed vp to the day of redemption, Worshipfully was she descended;
and high feast of Pentecost: even then that she should ascend, when the holy Ghost did descend, by which Spirit, she was sealed up to the day of redemption, Worshipfully was she descended;
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but most honorably (may I now say) is she ascended: yet behold, the husband mourneth for that hee hath lost a wife:
but most honorably (may I now say) is she ascended: yet behold, the husband Mourneth for that he hath lost a wife:
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the mother mourneth for that she hath lost a daughter: the brother mourneth for that he hath lost a sister:
the mother Mourneth for that she hath lost a daughter: the brother Mourneth for that he hath lost a sister:
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which is (me thinks) not much vnlike the mourning of Hadadrimmon in the valley of Megiddo. And yet this is not all;
which is (me thinks) not much unlike the mourning of Hadadrimmon in the valley of Megiddo. And yet this is not all;
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for wee Preachers may mourne most, for that wee haue lost an auditor; who heard with reuerence, felt with passion, and followed with perseuerance.
for we Preachers may mourn most, for that we have lost an auditor; who herd with Reverence, felt with passion, and followed with perseverance.
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But beloued, what we haue lost, heauen hath found, and the holy Angels reioyce at the gaine:
But Beloved, what we have lost, heaven hath found, and the holy Angels rejoice At the gain:
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in the meane time the Lord of Heauen, supplie the want vpon earth, and increase the number of faithfull professors.
in the mean time the Lord of Heaven, supplie the want upon earth, and increase the number of faithful professors.
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In Sionis gaudium & Anglo-Papistarum luctum. Amen, Amen. FINIS.In Sionis gaudium & Anglo-Papistarum Luctum. Amen, Amen. FINIS.
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