Moses his sight of Canaan with Simeon his dying-song. Directing how to liue holily and dye happily. By Steuen Jerome, late preacher at St. Brides. Seene and allowed.
for indeede the vvhole Trinitie, and euery Person in the Trinitie, is oft in the Scripture tearmed by this vvord Lord. Some appropriate it here to God the Father, some to Christ the Sonne,
for indeed the Whole Trinity, and every Person in the Trinity, is oft in the Scripture termed by this word Lord. some Appropriate it Here to God the Father, Some to christ the Son,
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Apply it vnto Christ, and then you haue to consider a great Mysterie, a great Mercy, God manifested in the flesh, iustified in the spirit, seene of Angels, preached vnto the Gentiles, beleeued on in the world, and receiued into glory;
Apply it unto christ, and then you have to Consider a great Mystery, a great Mercy, God manifested in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received into glory;
From whence wee see demonstratiuely, what all Orthodoxe Antiquitie affirmes, the testimonie of Scriptures , harmony of all reformed Churches , Generall and Prouinciall Concels, seuerall Creedes, both Apostolicall and Nicene, confirme, that Christ the Messias, the Sonne of God , is both God and Man ;
From whence we see demonstratively, what all Orthodox Antiquity affirms, the testimony of Scriptures, harmony of all reformed Churches, General and Provincial Councils, several Creeds, both Apostolical and Nicene, confirm, that christ the Messias, the Son of God, is both God and Man;
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nor of both man and woman, as are wee the posteritie of Adam and Eue; but of a woman without a man, Patrem habuit in Coelis, Matrem quesiuii in Terris , hauing a Father in Heauen hee sought for a Mother in earth;
nor of both man and woman, as Are we the posterity of Adam and Eve; but of a woman without a man, Patrem Habuit in Coelis, Matrem quesiuii in Terris, having a Father in Heaven he sought for a Mother in earth;
for my part (saith Cyprian ) I doe not admire the beautie of the Sunne, the colours of the Raine-bow, the glory of the Moone, the motion of the Heauens, the fixed stabilitie of the earth, the ebbing and flowing of the Sea, the varietie of the Creatures, the alteration and succession of times and seasons,
for my part (Says Cyprian) I do not admire the beauty of the Sun, the colours of the Rainbow, the glory of the Moon, the motion of the Heavens, the fixed stability of the earth, the ebbing and flowing of the Sea, the variety of the Creatures, the alteration and succession of times and seasons,
yea, the mighty God before whom the heauens shake and the Mountaines tremble, a little Infant in the armes of a Virgin Mother, in the armes of old Simeon an aged Father:
yea, the mighty God before whom the heavens shake and the Mountains tremble, a little Infant in the arms of a Virgae Mother, in the arms of old Simeon an aged Father:
this is such a worke, such a wonder, that I say with S. Ierome , Quod natura non habuit, &c. that which Naure had not, which Vse knew not, which Reason was ignorant of, mans Minde vncapable of, which the Cherubins conceiued not;
this is such a work, such a wonder, that I say with S. Jerome, Quod Nature non Habuit, etc. that which Nature had not, which Use knew not, which Reason was ignorant of, men Mind uncapable of, which the Cherubim conceived not;
Oh therefore let vs reape the fruit of this Vine, since he is come from heauen to earth, to marry vs in our owne nature , Nam vt Sponsus & Sponsa in Thalamo, &c. for as man and wife are one in the Bride-chamber,
O Therefore let us reap the fruit of this Vine, since he is come from heaven to earth, to marry us in our own nature, Nam vt Sponsus & Sponsa in Thalamo, etc. for as man and wife Are one in the Bridechamber,
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Oh let vs labour by faith to be vnited and marryed vnto him, to be made members of this Head, Branches of this Vine, Buildings vpon this Corner-stone, parts of his Body, Spouses of this Bridegrome, that with the vvise Virgins being contracted by faith vnto him here in grace, the Marriage may be solemnized in Glory.
O let us labour by faith to be united and married unto him, to be made members of this Head, Branches of this Vine, Buildings upon this Cornerstone, parts of his Body, Spouses of this Bridegroom, that with the wise Virgins being contracted by faith unto him Here in grace, the Marriage may be solemnized in Glory.
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Secondly, was this Lord borne man, for vs, let vs labour to be borne againe to him in that spirituall new-birth and Regeneration, which the Scriptures call a new Creation , a holy turning , change ,
Secondly, was this Lord born man, for us, let us labour to be born again to him in that spiritual New birth and Regeneration, which the Scriptures call a new Creation, a holy turning, change,
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and conuersion of the whole man, in the renouation of all the Powers and faculties of body and soule, superiour and inferiour, both in the intellectuall parts,
and conversion of the Whole man, in the renovation of all the Powers and faculties of body and soul, superior and inferior, both in the intellectual parts,
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this new birth which the Prophets haue continually vrged , which Iohn Baptist and the Disciples haue preached , which Paul and the Apostles haue continually pressed in their Sermons and writings, which our Sauiour Christ himselfe, both in his publique preaching ,
this new birth which the prophets have continually urged, which John Baptist and the Disciples have preached, which Paul and the Apostles have continually pressed in their Sermons and writings, which our Saviour christ himself, both in his public preaching,
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and priuate conference with Nichodemus , hath so doctrinally explained, and by application inforced to be performed of all, vnder paine of damnation , it is so needfull,
and private conference with Nicodemus, hath so doctrinally explained, and by application enforced to be performed of all, under pain of damnation, it is so needful,
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nay, of such absolute necessitie to be practised of all Christians chiefely, that till a man bring forth the fruits of it, worthy repentance and amendement of life , he is but like the barren Figge-tree , corrupt and twise dead , without either sap of Grace,
nay, of such absolute necessity to be practised of all Christians chiefly, that till a man bring forth the fruits of it, worthy Repentance and amendment of life, he is but like the barren Fig tree, corrupt and twice dead, without either sap of Grace,
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nay, worse then the Oxe and Asse , then the Horse and Mule, without vnderstanding, vnwise, disobedient, rebellious, fooles , blinde men , naturall men, without God in Christ, aliants from God,
nay, Worse then the Ox and Ass, then the Horse and Mule, without understanding, unwise, disobedient, rebellious, Fools, blind men, natural men, without God in christ, aliants from God,
exclusion out of heauen, and intrusion, and eternall inclusion in the bottomlesse pit, with the Diuell and his Angels , insomuch that as Augustine well, Nasci, & non renasci, generati & non regenerari, for a man to be borne and not to be borne againe, to haue the nobilitie of the first birth without the new birth;
exclusion out of heaven, and intrusion, and Eternal inclusion in the bottomless pit, with the devil and his Angels, insomuch that as Augustine well, Nasci, & non Rebirth, Generati & non regenerari, for a man to be born and not to be born again, to have the Nobilt of the First birth without the new birth;
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or the worlds Monarch, a second Alexander, if hee haue onely generation from Adam without regeneration from the Spirit of Christ, the second Adam; if hee be not borne to him by water and the Spirit, that was borne and dyed for him, comming by water and by bloud , hee had better as the Scripture saith of Iudas, that hee had neuer beene borne ,
or the world's Monarch, a second Alexander, if he have only generation from Adam without regeneration from the Spirit of christ, the second Adam; if he be not born to him by water and the Spirit, that was born and died for him, coming by water and by blood, he had better as the Scripture Says of Iudas, that he had never been born,
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and walke like the children of the light , like Disciples of this Lord, who was made man, to redeeme Sathans slaues into the libertie of his owne Sonnes.
and walk like the children of the Light, like Disciples of this Lord, who was made man, to Redeem Satan's slaves into the liberty of his own Sons.
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or regard in our ordinary and customary talke, which at euery word, and vpon euery triuiall and friuilous occasion, is stuffed out with foolish and vaine admiration,
or regard in our ordinary and customary talk, which At every word, and upon every trivial and frivolous occasion, is stuffed out with foolish and vain admiration,
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as oh God, oh Lord, oh Iesus, oh Christ , tossing like a Tennis ball this great and fearefull Name, the Lord our God, the mighty Iehouah, which the very Iewes feare and tremble to nominate at this day.
as o God, o Lord, o Iesus, o christ, tossing like a tennis ball this great and fearful Name, the Lord our God, the mighty Jehovah, which the very Iewes Fear and tremble to nominate At this day.
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like the Theefe on the crosse, or in their old age with Simeon, they cry, Lord, Lord; if they can haue time but to say Lord haue mercy vpon them, they are cockesure of heauen, it is no matter how they liue.
like the Thief on the cross, or in their old age with Simeon, they cry, Lord, Lord; if they can have time but to say Lord have mercy upon them, they Are cocksure of heaven, it is no matter how they live.
But alas, then thou must call vpon the LORD with such an heart as did Simeon: for, the Lord reiects and abhors all prayers that come not from the heart,
But alas, then thou must call upon the LORD with such an heart as did Simeon: for, the Lord rejects and abhors all Prayers that come not from the heart,
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Now thou Nabal, thou foole, thou stony heart, what profit wilt thou haue in crying Lord, Lord? thou maist cry so till thy tongue cleaue to the roofe of thy mouth:
Now thou Nabal, thou fool, thou stony heart, what profit wilt thou have in crying Lord, Lord? thou Mayest cry so till thy tongue cleave to the roof of thy Mouth:
The foolish Virgins knocked and cryed, Lord open vnto vs, yet were shut out, so shalt thou, Mat. 25. For, not euery one that saith Lord, Lord, shall enter into the Kingdome of Heauen, Math. 7.21.
The foolish Virgins knocked and cried, Lord open unto us, yet were shut out, so shalt thou, Mathew 25. For, not every one that Says Lord, Lord, shall enter into the Kingdom of Heaven, Math. 7.21.
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Which word, like all the rest in the Scripture, hath his weight; for, as S. Ierome once obserued, Nulla Littera, nulla Syllaba, &c, No Letter, no Syllable,
Which word, like all the rest in the Scripture, hath his weight; for, as S. Jerome once observed, Nulla Littera, nulla Syllaba, etc., No letter, no Syllable,
vntill I see the Annoynted of the Lord, verse 26. now by the motion of thy Spirit, comming into the Temple, verse 27. I perceiue that this Babe that is brought in hither to be done vnto according to the custome of the Law, by his Parents, is annoynted and appoynted to be the Prince,
until I see the Anointed of the Lord, verse 26. now by the motion of thy Spirit, coming into the Temple, verse 27. I perceive that this Babe that is brought in hither to be done unto according to the custom of the Law, by his Parents, is anointed and appointed to be the Prince,
therefore Lord, now I am willing, nay, desirous to depart in peace, since I haue in mine armes the Prince of peace, in my heart the spirit of peace, in my conscience inward peace:
Therefore Lord, now I am willing, nay, desirous to depart in peace, since I have in mine arms the Prince of peace, in my heart the Spirit of peace, in my conscience inward peace:
Many such rauishmentS and inward comforts diuers of the Saints haue felt, (how euer at other times with perplexed Iob, and penitent Dauid, so deiected,
Many such rauishmentS and inward comforts diverse of the Saints have felt, (how ever At other times with perplexed Job, and penitent David, so dejected,
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as though they were reiected of God,) that they haue desired the Lord a while to with-draw his presence, the weake vessels of their fraile nature not being able to containe that fulnesse of the Spirit which they haue felt.
as though they were rejected of God,) that they have desired the Lord a while to withdraw his presence, the weak vessels of their frail nature not being able to contain that fullness of the Spirit which they have felt.
Such an extasie was Paul in, when rapt vp into the third heauens, hee heard Ʋerba ineffabilia, words not to be vttered, himselfe transposed from himselfe;
Such an ecstasy was Paul in, when rapt up into the third heavens, he herd Ʋerba ineffabilia, words not to be uttered, himself transposed from himself;
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hee was more then in an ordinary rauishment, in his sure Sanctuary that he had against Principalities and Powers, life and death, &c. built vpon the sure anchor and Corner-stone of Gods loue to him in Christ:
he was more then in an ordinary ravishment, in his sure Sanctuary that he had against Principalities and Powers, life and death, etc. built upon the sure anchor and Cornerstone of God's love to him in christ:
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Some in their Meditations, hauing their thoughts so sequestrated, and their spirit so abstracted from all earthly things, that their corporall senses haue not perceiued outward obiects:
some in their Meditations, having their thoughts so sequestrated, and their Spirit so abstracted from all earthly things, that their corporal Senses have not perceived outward objects:
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when the one had beene on the Mount with God, the other disputing for God, that they seemed like the faces of Angels, Acts 6.15. Others haue beene so carryed away in such glimpses of glory as the Lord hath shewed them;
when the one had been on the Mount with God, the other disputing for God, that they seemed like the faces of Angels, Acts 6.15. Others have been so carried away in such glimpses of glory as the Lord hath showed them;
as Peter in Christs Transfiguration, Mat. 12. Others haue neuer beene satisfied vvith commerse with God, in speaking with God, and speaking to God, by reading the Word and Prayer:
as Peter in Christ Transfiguration, Mathew 12. Others have never been satisfied with commerse with God, in speaking with God, and speaking to God, by reading the Word and Prayer:
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some reading ouer the Bible foureteene times in a yeere, as Alphoxsus; others as constantly as Cyprian read Tertullian, or Alexander, Homer: others trauelling in their iourneyes,
Some reading over the bible foureteene times in a year, as Alphoxsus; Others as constantly as Cyprian read Tertullian, or Alexander, Homer: Others travelling in their journeys,
others seauen houres together, (yet obseruing none canonically) as Father Latimer: so haue they chawed their chud on that hidden Manna which God gaue them, hauing still a godly dropsie, (like the Worldlings golden dropsie) vnstanched.
Others seauen hours together, (yet observing none canonically) as Father Latimer: so have they chawed their chud on that hidden Manna which God gave them, having still a godly dropsy, (like the Worldlings golden dropsy) unstaunched.
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The Traueller would be too much perplexed with continuall showrings and tempests, without any intermission or interposition of refreshing Sunnie beames:
The Traveller would be too much perplexed with continual showrings and tempests, without any intermission or interposition of refreshing Sunny beams:
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Thirdly, that they may haue some good relish and feeling of those better and more lasting and euerlasting ioyes, of which they shall haue ere long the fruition, of which these are certaine Images and Ideaes, sparkes and reflexions;
Thirdly, that they may have Some good relish and feeling of those better and more lasting and everlasting Joys, of which they shall have ere long the fruition, of which these Are certain Images and Idea's, sparks and reflexions;
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for, euen as the wicked and the reprobate, in the rage and hell of their conscience, feele oft-times certaine flashings of hellfire, which are as it were summoners to iudgement, Heraulds of their damnation,
for, even as the wicked and the Reprobate, in the rage and hell of their conscience, feel ofttimes certain flashings of hellfire, which Are as it were summoners to judgement, Heralds of their damnation,
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men as retchlesse as richlesse, as forlorne in their soules as forworne in their bodies; they appeare to them as budlesse and beautilesse Trees, and withered branches:
men as retchless as richlesse, as forlorn in their Souls as forworn in their bodies; they appear to them as budlesse and beautiless Trees, and withered branches:
they will not be sociable vvith their neighbours in gossipping and company-keeping, in walking abroad and talking, in pratling and prating at home, in meetings and merriments in Tauernes and Tipling-houses, in feasts and frolickes, in sports and pastimes, in dallyances and drinkings, in gurmundizing and gluttony;
they will not be sociable with their neighbours in Gossiping and Company-keeping, in walking abroad and talking, in prattling and prating At home, in meetings and merriments in Taverns and Tippling-houses, in feasts and Frolics, in sports and pastimes, in dallyances and drinkings, in gurmundizing and gluttony;
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Thirdly, they haue those extraordinary ioyes, and sodaine extasies, chiefely in their Soliloquies and deuotions with God, the Sunne of his goodnesse shining vpon them, in the heate and light, in the comfort,
Thirdly, they have those extraordinary Joys, and sudden ecstasies, chiefly in their Soliloquies and devotions with God, the Sun of his Goodness shining upon them, in the heat and Light, in the Comfort,
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and power of the Spirit, euen after they haue rayned, powred, and showred downe their teares into the Lords bosome, which they would not exchange for Crownes and Empires.
and power of the Spirit, even After they have rained, poured, and showered down their tears into the lords bosom, which they would not exchange for Crowns and Empires.
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Fourthly, like Steuen and Paul, and Simeon here, they are euen filled with the holy Ghost, tasting of such ioyes (which are but the first fruits of the Spirit,
Fourthly, like Stephen and Paul, and Simeon Here, they Are even filled with the holy Ghost, tasting of such Joys (which Are but the First fruits of the Spirit,
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as the Iewes thought of Ieremy, to be distract, or mad, or besides himselfe, as Festus thought Paul, as Christs Country-men thought of our Sauiour, to bee simple men,
as the Iewes Thought of Ieremy, to be distract, or mad, or beside himself, as Festus Thought Paul, as Christ Countrymen Thought of our Saviour, to be simple men,
as did Simeon. Besides, thy ioyes are vaine, vile, carnall, sensuall, like thy selfe (like the Horse and Oxe, that delights onely in a good fat pasture, though the Pinfold,
as did Simeon. Beside, thy Joys Are vain, vile, carnal, sensual, like thy self (like the Horse and Ox, that delights only in a good fat pasture, though the Pinfold,
therefore get thine eyes opened to see thy miserie, and ioyne thy selfe to them whom now thou despisest, (as Rahab and Ruth did to the true Church) that thou maist finde mercy.
Therefore get thine eyes opened to see thy misery, and join thy self to them whom now thou Despisest, (as Rahab and Ruth did to the true Church) that thou Mayest find mercy.
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it is obseruable, that the Patriarkes all of them in their times and ages expected CHRIST, euer since the promise of this Messias was made vnto our Protoplasts, our first Parents, Adam and Eue: Simeon lookes for him here in his generation,
it is observable, that the Patriarchs all of them in their times and ages expected CHRIST, ever since the promise of this Messias was made unto our Protoplasts, our First Parents, Adam and Eve: Simeon looks for him Here in his generation,
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Iacob wayted for his saluation, Gen. 48.18. Moses desired GOD to send him to deliuer Israel out of Aegypt, Exod. 4.13. Iob vvas comforted in this expected Redeemer, Iob 19.25.
Iacob waited for his salvation, Gen. 48.18. Moses desired GOD to send him to deliver Israel out of Egypt, Exod 4.13. Job was comforted in this expected Redeemer, Job 19.25.
For which cause, hee is called, The Starre of Iacob, The Lyon of Iudah, The Rod of Isaack, &c. Typically hee came in Circumcision, Rom. 3. in the Paschall Lambe, Iohn 1. in Manna, Iohn 6. in the brazen Serpent, Iohn 3. in the Arke,
For which cause, he is called, The Star of Iacob, The lion of Iudah, The Rod of Isaac, etc. Typically he Come in Circumcision, Rom. 3. in the Paschal Lamb, John 1. in Manna, John 6. in the brazen Serpent, John 3. in the Ark,
and on the Altar, &c. Hee came figuratiuely, as our rest, in Noah; our increase, in Ioseph; our loue, in Dauid; our peace, in Salomon, our saluation, in Ioshuah, &c. But now hee is come to vs personally, in the assuming our nature, in the fulunesse of time, saith Paul, Gal. 4.4.
and on the Altar, etc. He Come figuratively, as our rest, in Noah; our increase, in Ioseph; our love, in David; our peace, in Solomon, our salvation, in Joshua, etc. But now he is come to us personally, in the assuming our nature, in the fulunesse of time, Says Paul, Gal. 4.4.
to free vs from all time, saith Bernard. Note his mercy, hee came to vs voluntarily, non compulsu Patris, sed consensu sui, not by compulsion from his Father, but by his owne consent:
to free us from all time, Says Bernard. Note his mercy, he Come to us voluntarily, non compulsu Patris, sed consensu sui, not by compulsion from his Father, but by his own consent:
Non ex necessitate mandantis, sedex voluntate venientis, saith Chrisostome. Yea, Ʋltro venit & sponte, se videndum attulit, occidendum obtulit, Greg. Of his owne accord, yeelding himselfe to be seene of men, to be slaine for men.
Non ex necessitate mandantis, sedex voluntate venientis, Says Chrysostom. Yea, Ʋltro venit & sponte, se videndum attulit, occidendum obtulit, Greg. Of his own accord, yielding himself to be seen of men, to be slain for men.
let vs worke out our saluation with feare and trembling, since hee came to saue vs, 1 Tim. 4.9. Luke 19.10. Let vs returne to the Bishop of our soules, since hee came to finde vs, as lost sheepe;
let us work out our salvation with Fear and trembling, since he Come to save us, 1 Tim. 4.9. Lycia 19.10. Let us return to the Bishop of our Souls, since he Come to find us, as lost sheep;
as of Anna, Simeon, Zachary, Elizabeth, &c. As also after, of his Disciples, of Nathaniel, Nicodemus, Ioseph, Mary, Martha, Lazarus, some healed Patients, conuert sinners, penitent Publicanes, and such like;
as of Anna, Simeon, Zachary, Elizabeth, etc. As also After, of his Disciples, of Nathaniel, Nicodemus, Ioseph, Marry, Martha, Lazarus, Some healed Patients, convert Sinners, penitent Publicans, and such like;
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Herod, the Diuell, the Iewes, the People, the Scribes, the Pharises, the Lawyers the Herodians, the Gentiles, the Romanes, the Souldiers; Dogs, and Foxes, and Diuels;
Herod, the devil, the Iewes, the People, the Scribes, the Pharisees, the Lawyers the Herodians, the Gentiles, the Romans, the Soldiers; Dogs, and Foxes, and Devils;
We are like the Hare, running one way when wee looke another way. Well, let vs looke to it, Christ is come to vs, Iohn 1.14. but if wee come not vnto him by Prayer, and into him by Faith, and hee into vs by his Spirit, Iohn 14.18. he will come to vs, and against vs in Iudgement, to our ruine and destruction, Acts 7.31.
We Are like the Hare, running one Way when we look Another Way. Well, let us look to it, christ is come to us, John 1.14. but if we come not unto him by Prayer, and into him by Faith, and he into us by his Spirit, John 14.18. he will come to us, and against us in Judgement, to our ruin and destruction, Acts 7.31.
It is worth our animaduersion, more worthy our Imitation, that wee ought not simply to desire life for it selfe, but that wee might liue to glorifie God,
It is worth our animadversion, more worthy our Imitation, that we ought not simply to desire life for it self, but that we might live to Glorify God,
or to be loosed and be with CHRIST, is ouer-swayed with the loue of his brethren, to dwell vvith them still, onely for the furtherance and ioy of their Faith.
or to be loosed and be with CHRIST, is overswayed with the love of his brothers, to dwell with them still, only for the furtherance and joy of their Faith.
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that by Preaching or Printing, Disputing, Conferring, Writing, Praying and Meditating, (the things wherein that holy Augustine and zealous Bernard were constantly and continually imployed) thou mightst be beneficiall to the soules of thy brethren:
that by Preaching or Printing, Disputing, Conferring, Writing, Praying and Meditating, (the things wherein that holy Augustine and zealous Bernard were constantly and continually employed) thou Mightest be beneficial to the Souls of thy brothers:
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yea, for the accomplishment of these ends, as thou art called, A Light, and Salt, it must not be grieuous vnto thee to consume and melt thy selfe in spending thy spirits to giue light vnto, and to season others.
yea, for the accomplishment of these ends, as thou art called, A Light, and Salt, it must not be grievous unto thee to consume and melt thy self in spending thy spirits to give Light unto, and to season Others.
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Thy ends in thy Ministery, must neyther be ambitious, like Diotrephes his, that loued preheminence, nor to be exalted on the right hand or the left, with Zebidee's Sonnes:
Thy ends in thy Ministry, must neither be ambitious, like Diotrephes his, that loved pre-eminence, nor to be exalted on the right hand or the left, with Zebidee's Sons:
not couetous like Balaams and Iudasses; but Christian and conscionable, like Paul's and Peter's, and Iames, who that they might feede the flocke, endured not onely labours,
not covetous like Balaams and Judases; but Christian and conscionable, like Paul's and Peter's, and James, who that they might feed the flock, endured not only labours,
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Art thou a Magistrate? thy desire to liue must be the discharge of thy duety, the execution of thy function, the decision of Controuersies, the cutting off of strifes, in their causes, courses, and euents;
Art thou a Magistrate? thy desire to live must be the discharge of thy duty, the execution of thy function, the decision of Controversies, the cutting off of strifes, in their Causes, courses, and events;
to be zealous for Gods glory, to defend the fatherlesse, right the oppressed, to let the cause of the Widow come before thee, to draw out and vse the sword committed vnto thee,
to be zealous for God's glory, to defend the fatherless, right the oppressed, to let the cause of the Widow come before thee, to draw out and use the sword committed unto thee,
Art thou a gouernour, a Master of a Familie? hast thou a charge committed to thee? thy desire to liue, must be rightly to discharge it, and thy duety in it:
Art thou a governor, a Master of a Family? hast thou a charge committed to thee? thy desire to live, must be rightly to discharge it, and thy duty in it:
in thy priuate duties of Religion, as reading, and praying, and instructing of thy Family vvithin the bounds and limits of thy calling, together with a discreete gouerning of them that are vnder thy command, by correcting and encouraging as neede shall require;
in thy private duties of Religion, as reading, and praying, and instructing of thy Family within the bounds and Limits of thy calling, together with a discreet governing of them that Are under thy command, by correcting and encouraging as need shall require;
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that thy house, like the houses of Abraham, Ioshuah, Crispus, Stephanus, and Cornelius, may be like vnto a little Church, wherein spirituall Sacrifices are offered vnto God daily and duely:
that thy house, like the houses of Abraham, Joshua, Crispus, Stephanus, and Cornelius, may be like unto a little Church, wherein spiritual Sacrifices Are offered unto God daily and duly:
So all other men, be they what they will be, from the Throne to the Plough, from the King to the drawer of water, from the head to the foote, Physitian, Lawyer, Courtier, Student, Tradesman, Artificer, Mechanicall man, Husbandman, Souldier, Seruant, must liue,
So all other men, be they what they will be, from the Throne to the Plough, from the King to the drawer of water, from the head to the foot, physician, Lawyer, Courtier, Student, Tradesman, Artificer, Mechanical man, Husbandman, Soldier, Servant, must live,
where should we be inquisitiue for them? In the Court? perhaps there might be culled out some Ioseph, as in Pharohs: some Obediah, as in Achabs: some Daniel, as in Nabuchadnezzars. In great Houses? some Naaman, as in the house of Rimmon: some Iacob, in Labans: some Chuza and Iohanna, as in Herods. In the Campe? some Cornelius. In the Citie? some Lot. In the Country? some Boaz. Amongst great ones? some Nichodemus. Amongst priuate men? some Nathaniels, that desire to liue no longer,
where should we be inquisitive for them? In the Court? perhaps there might be culled out Some Ioseph, as in Pharaohs: Some Obadiah, as in Ahab's: Some daniel, as in Nebuchadnezars. In great Houses? Some Naaman, as in the house of Rimmon: Some Iacob, in Labans: Some Chuza and Johanna, as in Herods. In the Camp? Some Cornelius. In the city? Some Lot. In the Country? Some Boaz. among great ones? Some Nicodemus. among private men? Some nathaniel's, that desire to live no longer,
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But compare them to the multitudes that swarme in euery corner, of Court, Countries, and Cities, of all sexes and sorts, (like Aegyptian Locusts and Grassehoppers) that liue onely to themselues,
But compare them to the Multitudes that swarm in every corner, of Court, Countries, and Cities, of all sexes and sorts, (like Egyptian Locusts and Grasshoppers) that live only to themselves,
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that feede themselues of the flocke, but not the flocke, ouer which the holy Ghost hath made them Ouer-seers? that seeke for nothing (as vvas once truely said of the ancient Abbots, Monkes and Cloysterers,) but a lazy life and carnall command, Otium cum honore; against vvhom these,
that feed themselves of the flock, but not the flock, over which the holy Ghost hath made them Overseers? that seek for nothing (as was once truly said of the ancient Abbots, Monks and Cloisterers,) but a lazy life and carnal command, Otium cum honore; against whom these,
what are the aymes and ends of most of them? To discharge those dueties that the Word inioynes them? which those worthy Lights, Moses, Phineas, Ioshuah, Samuel, Nehemiah, Salomon, haue by their president and practise laid before them? No verily:
what Are the aims and ends of most of them? To discharge those duties that the Word enjoins them? which those worthy Lights, Moses, Phinehas, Joshua, Samuel, Nehemiah, Solomon, have by their president and practice laid before them? No verily:
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so much drunkennesse abounding, vncleannesse ouerflowing, Oathes breaking forth, by Gods Law capitall and criminall, and by death penall, vnreformed; nay, vnreprehended, vnremoued, yea, vnreproued:
so much Drunkenness abounding, uncleanness overflowing, Oaths breaking forth, by God's Law capital and criminal, and by death penal, unreformed; nay, unreprehended, unremoved, yea, unreproved:
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Thirdly, as wee see the motion of the head and Eye, Ecclesiasticall and Politicall, of Ministers and Magistrates, meerely naturall, (like that of the Elements and Beasts) after vvhich the whole bulke of the body, of the people, moues:
Thirdly, as we see the motion of the head and Eye, Ecclesiastical and Political, of Ministers and Magistrates, merely natural, (like that of the Elements and Beasts) After which the Whole bulk of the body, of the people, moves:
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For, what is the aime of Masters and Mistresses in their housholds regiment? is it Gods glory? the good temporall and eternall of those that are vnder them? doe they liue,
For, what is the aim of Masters and Mistress's in their Households regiment? is it God's glory? the good temporal and Eternal of those that Are under them? do they live,
and Heyres of of Grace? their Seruants Gods Seruants, the Lords Free-men? their Kinsemen, of the spirituall affinitie and consanguinitie of Christ? that their strangers within their gates, vvith them might enter in at the Gates of Sion? Are these their ends? Caius contrarium verum est, the cleane contrary (or at least contradictorie) is verified in most. Let experience speake:
and Heirs of of Grace? their Servants God's Servants, the lords Freemen? their Kinsmen, of the spiritual affinity and consanguinity of christ? that their Strangers within their gates, with them might enter in At the Gates of Sion? are these their ends? Caius Contrary verum est, the clean contrary (or At least contradictory) is verified in most. Let experience speak:
more seeming prayers in the house of a Turke, Papist, or Pagan (who pray oftner to Saints and Idols then they) then in their houses, which are rather dens of Diuels,
more seeming Prayers in the house of a Turk, Papist, or Pagan (who prey oftener to Saints and Idols then they) then in their houses, which Are rather dens of Devils,
where is the Tradesman, (as Iob of the good Messenger) one of a thousand, let him stand forth, whose heart tels him, that truely and sincerely in his Trade and Calling hee aymes aright? and so all others, let their soules speake.
where is the Tradesman, (as Job of the good Messenger) one of a thousand, let him stand forth, whose heart tells him, that truly and sincerely in his Trade and Calling he aims aright? and so all Others, let their Souls speak.
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and not wholy, or for the most part, at themselues? Who in seruing of man seekes directly and immediately to serue God and not rather himselfe? Who seekes grace and godlinesse,
and not wholly, or for the most part, At themselves? Who in serving of man seeks directly and immediately to serve God and not rather himself? Who seeks grace and godliness,
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For the other sort, that liue eyther in no calling, or in a sensuall sinfull calling, such as riotous Prodigoes, profane Esau's, vaine Gentlemen, gull Gallants, retchlesse Ruffians, licentious Lechers, gracelesse Gamesters, filthy Brothellers, Queanes, Curtizans,
For the other sort, that live either in no calling, or in a sensual sinful calling, such as riotous Prodigies, profane Esau's, vain Gentlemen, gull Gallants, retchless Ruffians, licentious lechers, graceless Gamesters, filthy Brothellers, Queans, Courtesans,
alas, what good doe they in the world? what ayme they at, but like Swine to feede? like the rich Churle, to goe brauely and faire deliciously with the Sabarites and Sardanapalus, to inuent and wallow in polluting pleasures, to feede their fancy, please their owne humours, content themselues, delight the flesh,
alas, what good do they in the world? what aim they At, but like Swine to feed? like the rich Churl, to go bravely and fair deliciously with the Sabarites and Sardanapalus, to invent and wallow in polluting pleasures, to feed their fancy, please their own humours, content themselves, delight the Flesh,
doing as much good to others, as the Moath to the garment, the Caterpiller to the fruit, the Cantharides to the Oyntment, spoyling and infecting (like plaguy people) vvhom thy liue amongst.
doing as much good to Others, as the Moath to the garment, the Caterpillar to the fruit, the Cantharides to the Ointment, spoiling and infecting (like plaguy people) whom thy live among.
Therefore these and all these, as they are vnprofitable burthens to the earth, they shall be swept away from the earth like Iabin and Sisera, and the Sodomites, euen into hell, Psal. 9.17.
Therefore these and all these, as they Are unprofitable burdens to the earth, they shall be swept away from the earth like Iabin and Sisera, and the Sodomites, even into hell, Psalm 9.17.
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Therefore let vs all, both men, with Simeon, and women, with Lidia, Dorcas and Deborah, &c. doe good here in life, that wee may receiue good in and after death:
Therefore let us all, both men, with Simeon, and women, with Lidia, Dorcas and Deborah, etc. do good Here in life, that we may receive good in and After death:
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but a great willingnesse, propensitie, and disposition to his dissolution, whether wee take his vvords here as Optatiue, Oh that thou wouldest let thy Seruant depart, as some doe:
but a great willingness, propensity, and disposition to his dissolution, whither we take his words Here as Optative, O that thou Wouldst let thy Servant depart, as Some doe:
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taking Gods stroke vpon themselues as patiently as Aaron did, when God smote his two Sonnes, Nahab and Abihu; and as Eli did Samuels report of his houses ruine, 1 Sam. 3, The Saints very last words, being of the same straine and Dialect with Simeons, import so much,
taking God's stroke upon themselves as patiently as Aaron did, when God smote his two Sons, Nahab and Abihu; and as Eli did Samuels report of his houses ruin, 1 Sam. 3, The Saints very last words, being of the same strain and Dialect with Simeons, import so much,
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Secondly, because there is nothing in this life, which giues true and sollid satisfaction to his soule, finding (with Salomon ) all Sublunarie things to be vanitie and vexation of spirit,
Secondly, Because there is nothing in this life, which gives true and solid satisfaction to his soul, finding (with Solomon) all Sublunary things to be vanity and vexation of Spirit,
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as Honours, riches, wisedome, vvealth, knowledge, Babels building, Moses and Daniels Aegyptian and Caldean learning, Cressus and Crassus his wealth, Midas his gold, Policrates good successe, Ezekias his Treasure, Nero's Musicke;
as Honours, riches, Wisdom, wealth, knowledge, Babels building, Moses and Daniel's Egyptian and Chaldean learning, Cressus and Crassus his wealth, Midas his gold, Policrates good success, Ezekias his Treasure, Nero's Music;
In which respect the Christian, to whom all things else are bitter, but Christ, is not quieted till hee inioy Christ, no more then the animate or inanimate creatures are at peace till they haue their rest in that centre whitherto they moue:
In which respect the Christian, to whom all things Else Are bitter, but christ, is not quieted till he enjoy christ, no more then the animate or inanimate creatures Are At peace till they have their rest in that centre whitherto they move:
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his heart still trembling till it be with God, like the Needle touched with an Adamant, still quiuering and shaking, till it looke directly to the North Pole:
his heart still trembling till it be with God, like the Needle touched with an Adamant, still quivering and shaking, till it look directly to the North Pole:
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so the true Christians, the Lords mournefull Doues, finde no resting place here, till their soules returne to the Arke of their strength, that God, that sent them out into their bodies,
so the true Christians, the lords mournful Dove, find no resting place Here, till their Souls return to the Ark of their strength, that God, that sent them out into their bodies,
Thirdly, because of the crosses and afflictions which are incident vnto him in this life: for, as the whole humane nature is subiected to the Crosse, so chiefely the Christian.
Thirdly, Because of the Crosses and afflictions which Are incident unto him in this life: for, as the Whole humane nature is subjected to the Cross, so chiefly the Christian.
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Ʋt vnda vndam, as waue succeedes waue, so crosse succeedes crosse, as Dauids Lyon succeedes his Beare, 1 Sam. 17.37. and Goliah the Lyon, 1 Sam. 18.27.
Ʋt Unda vndam, as wave succeeds wave, so cross succeeds cross, as David Lyon succeeds his Bear, 1 Sam. 17.37. and Goliath the lion, 1 Sam. 18.27.
and the Philistines Goliah, and Saul the Philistines, 1 Sam. 21. Now the Christians death is most welcome, that changeth his Mara to Naomi, his bitternesse into beauty, which deliuers him from dangers and dolours, as the Angell did Lot from the fire, and the three Children from the flames, and Daniel from the Lions:
and the philistines Goliath, and Saul the philistines, 1 Sam. 21. Now the Christians death is most welcome, that changes his Mara to Naomi, his bitterness into beauty, which delivers him from dangers and dolours, as the Angel did Lot from the fire, and the three Children from the flames, and daniel from the Lions:
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therefore death must needs be welcomed like a day of deliuerance, a yeere of Iubilie which brings Ioseph out of Prison, Iacob out of seruitude, and Iob from the dung-hill.
Therefore death must needs be welcomed like a day of deliverance, a year of Jubilee which brings Ioseph out of Prison, Iacob out of servitude, and Job from the dunghill.
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stings them at the heart, like an Adder: followes them, as their shadow: stickes close to them, like their shirt vpon their skinne, their skinne vpon their flesh,
stings them At the heart, like an Adder: follows them, as their shadow: sticks close to them, like their shirt upon their skin, their skin upon their Flesh,
and playes the Mid-wife, and ends the broyle, therefore welcome to the well disposed. Fiftly, they are here Pilgrimes and strangers, 1 Pet. 2.11. as was Dauid, and the rest in their ages:
and plays the Midwife, and ends the broil, Therefore welcome to the well disposed. Fifty, they Are Here Pilgrims and Strangers, 1 Pet. 2.11. as was David, and the rest in their ages:
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and therefore their returning home to their owne Country, their restitution to their prouided Kingdome, their fetching home to their Father and friends, their retyring to their Fathers house,
and Therefore their returning home to their own Country, their restitution to their provided Kingdom, their fetching home to their Father and Friends, their retiring to their Father's house,
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Sixtly, they know that the day of their death is better then the day of life, Eccles. 7.3. because they dye prepared, their soules purged, their hearts by Faith purified.
Sixty, they know that the day of their death is better then the day of life, Eccles. 7.3. Because they die prepared, their Souls purged, their hearts by Faith purified.
vnto a louing Spouse, to goe into the Marriage-bed of her contracted Bridegrome. Hos. 2.19. Eightly, they haue kept a good Conscience with God and man, like Paul, Acts 24. And therefore they feare not iudgement, no more then a true man feares to looke the Iudge in the face.
unto a loving Spouse, to go into the Marriage bed of her contracted Bridegroom. Hos. 2.19. Eighth, they have kept a good Conscience with God and man, like Paul, Acts 24. And Therefore they Fear not judgement, no more then a true man fears to look the Judge in the face.
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for the Sanctum Sanctorum, of a Mortall for an Immortall body, of Enon for Salem, Sodome for Segor, Aegypt for Canaan, the Wildernesse of Sin for the Land of Promise, of a House of clay terrestriall,
for the Sanctum Sanctorum, of a Mortal for an Immortal body, of Enon for Salem, Sodom for Segor, Egypt for Canaan, the Wilderness of since for the Land of Promise, of a House of clay terrestrial,
and negatiue, in shewing what he auoids, Dauid points at him in the first Psalme, as also in the 32. Psalme, verse 1.2. as also in the 15. Psalme. So doth our Sauiour Christ, in the first eight Verses of the fift of Mathew. So the Apostle Paul in the 2. of Cor. ch. 7. ver. 11. with other such places;
and negative, in showing what he avoids, David points At him in the First Psalm, as also in the 32. Psalm, verse 1.2. as also in the 15. Psalm. So does our Saviour christ, in the First eight Verses of the fift of Matthew. So the Apostle Paul in the 2. of Cor. changed. 7. ver. 11. with other such places;
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as namely, delighting in the Word, meeknesse, mourning for sinne, hunger after righteousnesse, &c. care to please God, Feare, Zeale, Indignation against sinne, not letting Mony to Vsury, and the like:
as namely, delighting in the Word, meekness, mourning for sin, hunger After righteousness, etc. care to please God, fear, Zeal, Indignation against sin, not letting Money to Usury, and the like:
in which case you shall obserue, that the desire to liue or not to liue, to dye and not to dye, hath oftentimes ebbed and flowed, according to the measure of grace or corruption, of sinne or of sanctification.
in which case you shall observe, that the desire to live or not to live, to die and not to die, hath oftentimes ebbed and flowed, according to the measure of grace or corruption, of sin or of sanctification.
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as appeares in the Gospell, by his often speaking of his death, as desiring it, Mat. 10.38 So 16.21.17.22.23. by his hastning Iudas the actor in it, Iohn 13. in calling Peter Sathan that disswaded him from it, Mat. 13.23.
as appears in the Gospel, by his often speaking of his death, as desiring it, Mathew 10.38 So 16.21.17.22.23. by his hastening Iudas the actor in it, John 13. in calling Peter Sathan that dissuaded him from it, Mathew 13.23.
yea, in accounting it his Baptisme, Luke 20.50 yea, his meate that he was to eate, Iohn 4 32. yea, his exaltation, ver. 28. yea, a thing that hee desired, Luke 22. And when hee came to act the bitter part in this dying Tragedy,
yea, in accounting it his Baptism, Lycia 20.50 yea, his meat that he was to eat, John 4 32. yea, his exaltation, ver. 28. yea, a thing that he desired, Lycia 22. And when he Come to act the bitter part in this dying Tragedy,
Now, that which holds in the Head, Christ, in some proportion holds in the Saints, his Members, who are conformed into the similitude both of his life and death;
Now, that which holds in the Head, christ, in Some proportion holds in the Saints, his Members, who Are conformed into the similitude both of his life and death;
Now, what delight hath the beast, but in fayre feeding, and carnall companying, according to his kinde? neyther they, being as loath to leaue these pleasures,
Now, what delight hath the beast, but in fair feeding, and carnal companying, according to his kind? neither they, being as loath to leave these pleasures,
Secondly, Death depriues them of their worldly promotions, it throwes Herod from his seate, and Baltazar from his Throne, it expulseth Monarchs from their Countryes,
Secondly, Death deprives them of their worldly promotions, it throws Herod from his seat, and Balthazar from his Throne, it expulseth Monarchs from their Countries,
and with as great a sway as that Antichristian man of Rome kickes off their Crownes, deposing Kings, disposing Kingdomes, laying their honours in the dust.
and with as great a sway as that Antichristian man of Rome kicks off their Crowns, deposing Kings, disposing Kingdoms, laying their honours in the dust.
they haue abused their Talents of gifts externall and internall, and therefore they quake to be brought by Death to render an account of their Stewardship, with the wicked Steward:
they have abused their Talents of Gifts external and internal, and Therefore they quake to be brought by Death to render an account of their Stewardship, with the wicked Steward:
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so the hoggish, Epicurish, carnall man, shewes his discontent and disobedience vnto God, and to his summons by death, by muttering, murmuring, barking against heauen, and blaspheming.
so the hoggish, Epicurish, carnal man, shows his discontent and disobedience unto God, and to his summons by death, by muttering, murmuring, barking against heaven, and blaspheming.
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If wee apply this poynt by vse vnto our times, wee shall finde infinite millions and multitudes of carnall and wicked men, swarming like the Aegyptian Locusts and Grashoppers amongst vs;
If we apply this point by use unto our times, we shall find infinite millions and Multitudes of carnal and wicked men, swarming like the Egyptian Locusts and Grasshoppers among us;
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and prancke vp their Peacockes plumes, lifting vp themselues aboue others in the pride of their harts? boasting like Braggadochies, of their birth, valour, learning, wit, wealth, parts, and prowesse;
and prank up their Peacocks plumes, lifting up themselves above Others in the pride of their hearts? boasting like Braggadochies, of their birth, valour, learning, wit, wealth, parts, and prowess;
at the thought of it their heart trembles, their bloud is coniealed, and like Baltazar in the like case, their countenance is changed, and their knees smite together:
At the Thought of it their heart trembles, their blood is coniealed, and like Balthazar in the like case, their countenance is changed, and their knees smite together:
the noise of the roaring Canon is not so fearefull to the fainting Souldier, nor the Lightning and Thunder was so terrible to Nero, as the summons of death to such naturall men,
the noise of the roaring Canon is not so fearful to the fainting Soldier, nor the Lightning and Thunder was so terrible to Nero, as the summons of death to such natural men,
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and a maine measure of infidelitie, incredulitie, and want of faith, in the remission of sinnes, the resurrection of the body, the immortalitie of the soule,
and a main measure of infidelity, incredulity, and want of faith, in the remission of Sins, the resurrection of the body, the immortality of the soul,
which considerations, as they haue moued the ancient and moderne Martyres, Ignatius, Policarpus, Laurence, Cyprian, and others in our precedent age, French, Germaine, and English, to subiect themselues to the mouthes of Lions, flames of fire,
which considerations, as they have moved the ancient and modern Martyrs, Ignatius, Polycarp, Laurence, Cyprian, and Others in our precedent age, French, Germaine, and English, to Subject themselves to the mouths of Lions, flames of fire,
and Psal. 119. As also our Sauiour Christ to desire the Passage of the cuppe from him, Luke 22. There being a naturall desire in the best of Gods Saints to liue Nature fearing her dissolution,
and Psalm 119. As also our Saviour christ to desire the Passage of the cup from him, Lycia 22. There being a natural desire in the best of God's Saints to live Nature fearing her dissolution,
for the establishing their houses, for to dispose of their Children in some religious courses: which was the cause that Ezekias desired to liue, say Interpreters;
for the establishing their houses, for to dispose of their Children in Some religious courses: which was the cause that Ezekias desired to live, say Interpreters;
Thirdly, a godly man is sometimes in distresse and perplexitie of minde, as Dauid was vvhen hee made the sixt Psalme, at which time hee is vnwilling to depart, till GOD shine vpon him againe with his fauour.
Thirdly, a godly man is sometime in distress and perplexity of mind, as David was when he made the sixt Psalm, At which time he is unwilling to depart, till GOD shine upon him again with his favour.
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Fiftly, I know that euen naturall men haue made light account of death, such as the Decians and the Fabritians, Curtius and Codrus, with others amongst the Romanes,
Fifty, I know that even natural men have made Light account of death, such as the Decians and the Fabritians, Curtius and Codrus, with Others among the Romans,
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and Athenians, that exposed and spent their liues for the good of their Country, I know euen of obstinate Heretiques ▪ such as the Gnostiques, and the Circumcellions: more lately Michael Sernetus; many moderne Papists;
and Athenians, that exposed and spent their lives for the good of their Country, I know even of obstinate Heretics ▪ such as the Gnostics, and the Circumcellions: more lately Michael Sernetus; many modern Papists;
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yea, the late Arrian burnt in Smithfield, haue some of them vndergone death more willingly and chearefully then those that haue had in them farre more grace and sanctification:
yea, the late Arrian burned in Smithfield, have Some of them undergone death more willingly and cheerfully then those that have had in them Far more grace and sanctification:
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or out of vaineglory, to be spoken of, like those Heathen; or out of obstinacie, or desperate madnesse, or peruersenesse against the truth, or Diabolicall delusions,
or out of vainglory, to be spoken of, like those Heathen; or out of obstinacy, or desperate madness, or perverseness against the truth, or Diabolical delusions,
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Thirdly, since that Grace is willing, Nature vnwilling to her dissolution, all are to be exhorted to vse the meanes to helpe forward their spirituall part, to be more willing to curbe their carnall part, in it nilling. The meanes are two:
Thirdly, since that Grace is willing, Nature unwilling to her dissolution, all Are to be exhorted to use the means to help forward their spiritual part, to be more willing to curb their carnal part, in it nilling. The means Are two:
let vs not bowe the knee to Baal, nor adore the golden Calfe, nor sell our soules for the trash and the dongue, the white and red dust of it, as Iudas did:
let us not bow the knee to Baal, nor adore the golden Calf, nor fell our Souls for the trash and the Tongue, the white and read dust of it, as Iudas did:
Thus must wee first learne to practise this hardest point of Christianitie, in dying to the world, ere euer wee can be willing out of faith and feeling to dye out of the world:
Thus must we First Learn to practise this Hardest point of Christianity, in dying to the world, ere ever we can be willing out of faith and feeling to die out of the world:
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Why list not worldlings returne to their dust, but onely that (as true children of the old Serpent) the curse of the Serpent is vpon them to licke the dust, minding earthly things here, their end being damnation hereafter. Phil. 3.17.
Why list not worldlings return to their dust, but only that (as true children of the old Serpent) the curse of the Serpent is upon them to lick the dust, minding earthly things Here, their end being damnation hereafter. Philip 3.17.
then fixe thy eye vpon another world, Terminus ad quam, the place whither thou goest. Looke not too much at the grisly face of Death, which will agast thee;
then fix thy eye upon Another world, Terminus ad quam, the place whither thou goest. Look not too much At the grisly face of Death, which will aghast thee;
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First, therefore consider, how there is a blessing accompanies and attends thy death, pronounced by the Spirit it selfe, Reu. 14 13. which is alone sufficient to stay the rage of thy affections in the ordinary feare of death:
First, Therefore Consider, how there is a blessing Accompanies and attends thy death, pronounced by the Spirit it self, Reu. 14 13. which is alone sufficient to stay the rage of thy affections in the ordinary Fear of death:
for, who feares blessings, since euen profane Esau sues for a blessing, and euen the very Heathens so much desired that blessednesse which their Philosophers, of all sorts,
for, who fears blessings, since even profane Esau sues for a blessing, and even the very heathens so much desired that blessedness which their Philosophers, of all sorts,
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Now euen the Oxe, Horse, and Asse, desire resting from labour, to be vntyed from their taskes, vnloden from their Burthens all the creatures and the Elements, which groane vnder vanitie, desire cessation from motion:
Now even the Ox, Horse, and Ass, desire resting from labour, to be untied from their tasks, vnloden from their Burdens all the creatures and the Elements, which groan under vanity, desire cessation from motion:
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euery thing aymes at his quies and rest and dost not thou? Now death, I pray thee what is it, but a buster of bonds; a destruction of toyle; an arriuing at the Hauen; a Iourney finished;
every thing aims At his quies and rest and dost not thou? Now death, I pray thee what is it, but a buster of bonds; a destruction of toil; an arriving At the Haven; a Journey finished;
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dignifying, nay ▪ almost Deifying whom God hath elected, and called in grace, and called to the graue? this is the right partition of it into his parts and passages,
dignifying, nay ▪ almost Deifying whom God hath elected, and called in grace, and called to the graven? this is the right partition of it into his parts and passages,
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It hath beene the Lords constant and continuated custome to be with his Children, like a friend at neede, in their distresse, whose exigents and extremities haue beene his opportunities.
It hath been the lords constant and continuated custom to be with his Children, like a friend At need, in their distress, whose exigents and extremities have been his opportunities.
Thus hee was present with Noah, in the Floud, Gen. 7. with Lot, in Sodomes flames, Gen. 19. with Iacob, in his flight from Esau, Gen. 33. with Ioseph, in Dodons pit, and Putiphars prison:
Thus he was present with Noah, in the Flood, Gen. 7. with Lot, in Sodom's flames, Gen. 19. with Iacob, in his flight from Esau, Gen. 33. with Ioseph, in Dodons pit, and Potiphar's prison:
vvith Moses, when hee went to Pharaoh, when he was with Pharaoh, and fled from Pharaoh: with Israel, in the Red Sea, Exod. 14. vvith Dauid, in Sauls pursuite, 1 Sam. 19. with Eliah, in the Desart, 1 Kings 19. with Elisha, vvhen the Syrians came against him, 2 Kings 6. with Hezekiah, in his sicke-bed, Esay 38. with the three Children, in the fire, Dan. 3. with Daniel, in the denne of Lyons, Dan. 6. with Ioseph and Mary, and the wise Magi, flying from Herod, Mat. 2. with Christ, in his combat with Sathan, Mat. 4. and hee will be vvith thee in thy last conflict and tryall:
with Moses, when he went to Pharaoh, when he was with Pharaoh, and fled from Pharaoh: with Israel, in the Read Sea, Exod 14. with David, in Saul's pursuit, 1 Sam. 19. with Elijah, in the Desert, 1 Kings 19. with Elisha, when the Syrians Come against him, 2 Kings 6. with Hezekiah, in his sickbed, Isaiah 38. with the three Children, in the fire, Dan. 3. with daniel, in the den of Lyons, Dan. 6. with Ioseph and Marry, and the wise Magi, flying from Herod, Mathew 2. with christ, in his combat with Sathan, Mathew 4. and he will be with thee in thy last conflict and trial:
for, this is his Promise, which he keepes more inuiolably then the Decrees of the Medes and Persians, to be with thee when thou passest through the waters,
for, this is his Promise, which he keeps more inviolably then the Decrees of the Medes and Persians, to be with thee when thou passest through the waters,
God is the chiefe Physitian, and chiefe visitor, when any of his Patients are afflicted, in his owne person ministring vnto them, staying them with flagons, & comforting them with apples;
God is the chief physician, and chief visitor, when any of his Patients Are afflicted, in his own person ministering unto them, staying them with flagons, & comforting them with Apples;
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whether in life or death for there is nothing done in the world but that which the Almightie will haue done, eyther by permitting it to be done, or by doing it himselfe.
whither in life or death for there is nothing done in the world but that which the Almighty will have done, either by permitting it to be done, or by doing it himself.
by which will, with Hugo, I meane his good pleasure, his operation and permission; yea, euen in Sinne it selfe, the cause of death, God hee hath a worke.
by which will, with Hugo, I mean his good pleasure, his operation and permission; yea, even in Sin it self, the cause of death, God he hath a work.
yet hee inclines not his will to euill, and therefore is not the cause of euill, no more then the Shepheard by setting hay or grasse before the Sheepe is the cause of the Sheepes feeding:
yet he inclines not his will to evil, and Therefore is not the cause of evil, no more then the Shepherd by setting hay or grass before the Sheep is the cause of the Sheep feeding:
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euen as in the first Creation he brought light out of darkenesse, and as a wise Physitian out of poysoned Serpents and venemous beasts, extracts a preseruatiue against poyson.
even as in the First Creation he brought Light out of darkness, and as a wise physician out of poisoned Serpents and venomous beasts, extracts a preservative against poison.
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and 5. Iudas wrought, but not from one cause: the Diuell suggestingly, the Iewes maliciously ▪ Iudas couetously, Christ executiuely, in deliuering himselfe; God decretorily, in decreeing;
and 5. Iudas wrought, but not from one cause: the devil suggestingly, the Iewes maliciously ▪ Iudas covetously, christ executively, in delivering himself; God decretorily, in decreeing;
and dispositiuely, in disposing the death of his Sonne to the sauing of the Elect, and condemning of the Reprobate, being the rising and falling of many in Israell.
and dispositively, in disposing the death of his Son to the Saving of the Elect, and condemning of the Reprobate, being the rising and falling of many in Israel.
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But as for Death, which is the punishment of sinne, not the condition of Nature; God is not onely the permitter and prouident disposer, but the iust inflicter of it;
But as for Death, which is the punishment of sin, not the condition of Nature; God is not only the permitter and provident disposer, but the just inflicter of it;
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for, it is he that formes the light, and creates darkenesse; hee makes peace, and creates euill, Esay 45.7. What euill? Not the euill of sinne, but the euill of sorrow, of sicknesse, of troubles, banishment, famine;
for, it is he that forms the Light, and creates darkness; he makes peace, and creates evil, Isaiah 45.7. What evil? Not the evil of sin, but the evil of sorrow, of sickness, of Troubles, banishment, famine;
namely, that all death, for the Time of it, the Place of it, the Matter, the Manner, the Cause, the Occasion of it, is immediately from God, operatiuely, penarily, or permissiuely. For the Time:
namely, that all death, for the Time of it, the Place of it, the Matter, the Manner, the Cause, the Occasion of it, is immediately from God, operatiuely, penarily, or permissively. For the Time:
as hee did vvith good Iosias, the vertuous Prince Edward the 6. that worthy spirit Picus mirandula, our English Iosias, Prince Henry, with diuers others.
as he did with good Iosias, the virtuous Prince Edward the 6. that worthy Spirit Picus mirandula, our English Iosias, Prince Henry, with diverse Others.
Againe, sometimes hee addes vnto our dayes, as hee did fifteene yeeres to the raigne of Ezekias, Esay 38. extending and drawing out the thread of our life to a large extent,
Again, sometime he adds unto our days, as he did fifteene Years to the Reign of Ezekias, Isaiah 38. extending and drawing out the thread of our life to a large extent,
For the Place, whether we dye in the fields with Saul and Ionathan; or in our beds, vvith old Iacob, Gen. 49.33. or on our beds, vvith Sisera and Ishbosheth, 2 Sam. 4.5. or in the wars, with the Amorites and Amalekites:
For the Place, whither we die in the fields with Saul and Ionathan; or in our Beds, with old Iacob, Gen. 49.33. or on our Beds, with Sisera and Ishbosheth, 2 Sam. 4.5. or in the wars, with the amorites and Amalekites:
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God shewes himselfe in this act, not onely when immediately hee strikes by himselfe, with his owne hands, as hee did Dathan and Abiram, whom the earth receiued;
God shows himself in this act, not only when immediately he strikes by himself, with his own hands, as he did Dathan and Abiram, whom the earth received;
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for which cause the Lord is said to raine from the Lord, fire and Brimstone vpon Sodome, Gen. 19. As also to haue smit Naball for his churlishnesse towards Dauid; 1 Sam. 25. •8.
for which cause the Lord is said to rain from the Lord, fire and Brimstone upon Sodom, Gen. 19. As also to have smit Nabal for his churlishness towards David; 1 Sam. 25. •8.
Thus whether wee consider Children murthered by their Parents, (as was the Sonne of Constantine the great, of Antoninus Caracalla, of Brutus, of Darius, of Cambyses, and Medea, if wee beleeue Histories.) Or Parents slaine by their Children,
Thus whither we Consider Children murdered by their Parents, (as was the Son of Constantine the great, of Antoninus Caracalla, of Brutus, of Darius, of Cambyses, and Medea, if we believe Histories.) Or Parents slain by their Children,
Fredericke by his Sonne Manfrede, Agrippina by Nero, Semiramis by Ninus, Ʋlisses by Thelegon, Phocas by his Sonne Heraclus, &c. Or the bloud of Brothers effused by Brethren,
Frederick by his Son Manfred, Agrippina by Nero, Semiramis by Ninus, Ʋlisses by Thelegon, Phocas by his Son Heraclus, etc. Or the blood of Brother's effused by Brothers,
as Abels by Caine, Ammons by Absolon, Teocles by Polymies, Remus by Romulus, Argeus by his Brother Ptolomie Philadelphus, &c. Or if vvee consider Husbands slaine by their Wiues,
as Abel's by Cain, Ammons by Absalom, Teocles by Polymies, Remus by Romulus, Argeus by his Brother Ptolemy Philadelphus, etc. Or if we Consider Husbands slain by their Wives,
as the Husbands of the fiftie Daughters of Danaus, so the Husbands of those thirtie Sisters of Albina, slaine by their wiues, Agamemnon by Clitemnestra, King Sarematar by Circes, Antoninus the Emperour by his Wife Luulla. Or if wee ponder Wiues butchered by their Husbands,
as the Husbands of the fiftie Daughters of Danaus, so the Husbands of those thirtie Sisters of Albina, slain by their wives, Agamemnon by Clytemnestra, King Sarematar by Circes, Antoninus the Emperor by his Wife Luulla. Or if we ponder Wives butchered by their Husbands,
as Poppea was by Nero, Queene Glosinda by Chilpericus, Fausta the Empresse by Constantine, as also the Wife of Mithridates the King of Pontus, of Egnatius, Calphurinus, Periander, and diuers others, who haue perished by the mischiefe of their Mates.
as Poppea was by Nero, Queen Glosinda by Chilpericus, Fausta the Empress by Constantine, as also the Wife of Mithridates the King of Pontus, of Egnatius, Calphurinus, Periander, and diverse Others, who have perished by the mischief of their Mates.
Or apostate Subiects, vile Traytors, that haue effused the bloud of the Lords Annoynted, as Iaques Clements, and Rauallack in their assarsinations and massacrings of the two renowned French Henries, &c. Or lastly, one man killing another, eyther sodainely,
Or apostate Subjects, vile Traitors, that have effused the blood of the lords Anointed, as Iaques Clements, and Rauallack in their assarsinations and massacrings of the two renowned French Henries, etc. Or lastly, one man killing Another, either suddenly,
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as Ehud slew Eglon with his Dagger, Iudg. 3.21. or treacherously as Ioab did Abner and Amasa, as Rehab and Baanah did Ishbosheth, 2 Sam. 4.5.6. or combatingly in a Duellie in the field, or any other vvayes;
as Ehud slew Eglon with his Dagger, Judges 3.21. or treacherously as Ioab did Abner and Amasa, as Rahab and Baanah did Ishbosheth, 2 Sam. 4.5.6. or combatingly in a Duellie in the field, or any other ways;
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in all these, with all the rest of this nature, wee must say as the Apostles said of Pilate, Herod, and the Iewes, concerning the death of Christ, that these murtherers haue done whatsoeuer the Lords hand and councell had determined before to be done, Acts 4.28.
in all these, with all the rest of this nature, we must say as the Apostles said of Pilate, Herod, and the Iewes, Concerning the death of christ, that these murderers have done whatsoever the lords hand and council had determined before to be done, Acts 4.28.
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For, euen all things that are, and that happen, Deus disponendo praesciuit, & praesciendo disposuit, saith Tertullian, God hath fore-knowne them, fore-seene them, and disposed of them.
For, even all things that Are, and that happen, Deus disponendo praesciuit, & praesciendo disposuit, Says Tertullian, God hath foreknown them, foreseen them, and disposed of them.
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as it is an act, as it is from the liuing soule, as it is from the motion of the hand, is from God, without whom neyther the hand nor any part could moue in any naturall motion:
as it is an act, as it is from the living soul, as it is from the motion of the hand, is from God, without whom neither the hand nor any part could move in any natural motion:
for, is any man strangely afflicted with wondrous and wofull diseases, as the Gout, Stone, Stranguillio, Sciatica? &c. Is any infected with the plague? smit with Leprosie? wounded,
for, is any man strangely afflicted with wondrous and woeful diseases, as the Gout, Stone, Stranguillio, Sciatica? etc. Is any infected with the plague? smit with Leprosy? wounded,
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or slaine by his enemie? bruized by falling from his Horse, or the like? but chiefely, is he taken away sodainely, in his full strength, in his ease and prosperitie,
or slain by his enemy? Bruised by falling from his Horse, or the like? but chiefly, is he taken away suddenly, in his full strength, in his ease and Prosperity,
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or else wee shoote our fooles bolts, as the Listrians against Paul, when the Viper stucke to his hand, Acts 14. Sure this man was a great sinner, &c. or as the Iewes of those vpon whom the Tower of Silo fell,
or Else we shoot our Fools bolts, as the Listrians against Paul, when the Viper stuck to his hand, Acts 14. Sure this man was a great sinner, etc. or as the Iewes of those upon whom the Tower of Silo fell,
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to attribute that which is proper and peculiar vnto God, vnto Heathenish Fortune; a word, which as Augustine and Lactantius in their dayes banished to the Pagans from whence it came;
to attribute that which is proper and peculiar unto God, unto Heathenish Fortune; a word, which as Augustine and Lactantius in their days banished to the Pagans from whence it Come;
and disparagement of his prouidence, taking the Crowne from the Creators head and placing it on an Idoll, vvhich is a meere Idaea, a fiction, and Chimera in nature:
and disparagement of his providence, taking the Crown from the Creators head and placing it on an Idol, which is a mere Idaea, a fiction, and Chimera in nature:
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as Iames and Iohn were called Pillers) that there is no euill in the Citie (that is euill of punishment, in which predicament Death is,) which the Lord hath not wrought:
as James and John were called Pillars) that there is no evil in the city (that is evil of punishment, in which predicament Death is,) which the Lord hath not wrought:
that nothing comes to passe, fortuito casu, sed iudicio Dei, by chance, but by choyse; nothing happens by hap-hazzard, but by the peculiar preuidence and prouidence of God;
that nothing comes to pass, fortuito casu, sed Judicio Dei, by chance, but by choice; nothing happens by haphazard, but by the peculiar Providence and providence of God;
Not a hayre falling from our heads, not a Sparrow falling to the ground, much lesse a sickenesse or a disease growing vpon our bodies, much lesse a day,
Not a hair falling from our Heads, not a Sparrow falling to the ground, much less a sickness or a disease growing upon our bodies, much less a day,
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him whom thou seest groaning in an Hospitall, rauing in Bedlam, &c. nay, whom thou seest drowned in the waters, stabbed in his bowels, led to execution, to be topt off like a fruitlesse Tree at Tyburne;
him whom thou See groaning in an Hospital, raving in Bedlam, etc. nay, whom thou See drowned in the waters, stabbed in his bowels, led to execution, to be topped off like a fruitless Tree At Tyburn;
but that the glory of God might be made manifest, that he might be an example vnto thee, that thou maist take warning by his harming, least thou also perish:
but that the glory of God might be made manifest, that he might be an Exampl unto thee, that thou Mayest take warning by his harming, lest thou also perish:
and so the death of euery childe of GOD, is not onely fore-seene but fore-appointed of God? then the consideration of this speciall prouidence of God, must be a motiue amongst others which wee haue vsed,
and so the death of every child of GOD, is not only foreseen but fore-appointed of God? then the consideration of this special providence of God, must be a motive among Others which we have used,
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nay, the very pangs of death are particulerly set downe in the counsell of God? Did God so (as hee did Dauid) when thou wast an Embrio, without forme, in thy mothers wombe,
nay, the very pangs of death Are particularly Set down in the counsel of God? Did God so (as he did David) when thou wast an embryo, without Form, in thy mother's womb,
Thirdly, the Meditation of this point must teach thee to possesse thy soule in patience, to kisse Gods Rod, to subiect thy selfe like an obedient childe to his correcting hand, to couch downe like Issacar vnder thy burthen;
Thirdly, the Meditation of this point must teach thee to possess thy soul in patience, to kiss God's Rod, to Subject thy self like an obedient child to his correcting hand, to couch down like Issachar under thy burden;
therefore to be receiued with all loue and loyaltie, submission and subiection: without muttering and murmuring, belching and barking against God, as the manner of some is.
Therefore to be received with all love and loyalty, submission and subjection: without muttering and murmuring, belching and barking against God, as the manner of Some is.
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So Eli, when hee considered it was the Lord that threatned him and his house, was content that he should doe what seemed him good, 1 Sam. 3.18. Ioseph thus reuiues his brethren when their harts failed them in a great perplexitie, Gen. 43. Feare not (saith hee) for it was the Lord that sent mee before you.
So Eli, when he considered it was the Lord that threatened him and his house, was content that he should do what seemed him good, 1 Sam. 3.18. Ioseph thus revives his brothers when their hearts failed them in a great perplexity, Gen. 43. fear not (Says he) for it was the Lord that sent me before you.
I warrant you who euer had a window into Simeons Soule had seene no small Iubilie of ioy in his inward man, arising euen from these very thoughts, that it was the Lord that let him depart in peace,
I warrant you who ever had a window into Simeons Soul had seen no small Jubilee of joy in his inward man, arising even from these very thoughts, that it was the Lord that let him depart in peace,
&c. ) but also punished most seuerely in the Lords owne people, as yee may see at leasure in euery Chapter almost of Exodus and Numbers, it neuer scaping scot-free,
etc.) but also punished most severely in the lords own people, as ye may see At leisure in every Chapter almost of Exodus and Numbers, it never escaping Scot free,
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the causer of Terrours and Consumptions, and Burning Agues, and Biles, and Botches, and Plaguesores; yea, of Death it selfe, Leuit. 26.16.22. Wherefore is the liuing man sorrowfull? Man suffereth for his sinnes, Lament.
the causer of Terrors and Consumptions, and Burning Fevers, and Biles, and Botches, and Plaguesores; yea, of Death it self, Levites 26.16.22. Wherefore is the living man sorrowful? Man suffers for his Sins, Lament.
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For, Death by Sinne entered into the world, Rom. 5.12. which Sinne still continueth Deaths sting ▪ wee carrying that sting in our bosomes, that vvill kill vs:
For, Death by Sin entered into the world, Rom. 5.12. which Sin still Continueth Death's sting ▪ we carrying that sting in our bosoms, that will kill us:
all externall created power cannot cause the Lord to alter what hee hath written in the numbring of our dayes, no more then Pilate would change what hee had vvritten vpon Christs Crosse.
all external created power cannot cause the Lord to altar what he hath written in the numbering of our days, no more then Pilate would change what he had written upon Christ Cross.
Obiect. 1. But here a scruple may arise concerning Ezekias, who was told from God that hee should presently dye, Esay 38.1. yet after there were fifteene yeeres added to his dayes, 2 Kin. 20.1.
Object. 1. But Here a scruple may arise Concerning Ezekias, who was told from God that he should presently die, Isaiah 38.1. yet After there were fifteene Years added to his days, 2 Kin. 20.1.
For, all Legall Threats, as also Euangelicall Promises, haue their relation and reference vnto the condition of Faith or Infidelitie, of Repentance or Impenitencie, by the performance or not performance vvhereof wee auoid or incurre the curses denounced:
For, all Legal Treats, as also Evangelical Promises, have their Relation and Referente unto the condition of Faith or Infidelity, of Repentance or Impenitency, by the performance or not performance whereof we avoid or incur the curses denounced:
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So Salomon tels vs, that the feare of the Lord prolongeth dayes, but the yeeres of the wicked shall be shortened, Prou. 10.27. then it seemes a man may dye before his limited time.
So Solomon tells us, that the Fear of the Lord prolongeth days, but the Years of the wicked shall be shortened, Prou. 10.27. then it seems a man may die before his limited time.
And therefore though Iob and Dauid complayned of the shortning of their dayes, yet they deceiued themselues, for the one liued after that an hundred and forty yeeres,
And Therefore though Job and David complained of the shortening of their days, yet they deceived themselves, for the one lived After that an hundred and forty Years,
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and saw his sonnes sonnes, euen foure generations, Iob 42.16. the other dyed old and well stricken in yeeres, 1 Kings 1.1. but both of them (not seeing the Sunne of Gods fauour through the cloud of the Crosse) remembred not that Gods power is seene in infirmitie, 2 Cor. 12.9. Obiect. 3. Yet it is said that bloud thirsty men shall not liue out halfe their dayes, Psal. 55.23. Answ. First, that is which they desire to liue;
and saw his Sons Sons, even foure generations, Job 42.16. the other died old and well stricken in Years, 1 Kings 1.1. but both of them (not seeing the Sun of God's favour through the cloud of the Cross) remembered not that God's power is seen in infirmity, 2 Cor. 12.9. Object. 3. Yet it is said that blood thirsty men shall not live out half their days, Psalm 55.23. Answer First, that is which they desire to live;
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for whatsoeuer a wicked man feares, in a slauish and seruile feare, that shall come vpon him, saith Salomon, Prou. 10.24. A proud man feares disgrace, he shall be disgraced;
for whatsoever a wicked man fears, in a slavish and servile Fear, that shall come upon him, Says Solomon, Prou. 10.24. A proud man fears disgrace, he shall be disgraced;
If Achitophel feare that his counsell shall be reiected, it shall be reiected. If the Theefe and the Seminarie feares Tyburne, they shall be top• there.
If Ahithophel Fear that his counsel shall be rejected, it shall be rejected. If the Thief and the Seminary fears Tyburn, they shall be top• there.
The couetous man feares pouertie, it shall betide him or his, hee shall vomit vp his sweet morsels, his substance which he hath deuoured, Iob 20.15. some part of his ill gotten goods, like the coale in the Eagles nest, shall set all the rest on fire.
The covetous man fears poverty, it shall betide him or his, he shall vomit up his sweet morsels, his substance which he hath devoured, Job 20.15. Some part of his ill got goods, like the coal in the Eagles nest, shall Set all the rest on fire.
Obiect. 4. But if our death be determined may carnall reason obiect, then we neede vse no meanes to prolong our life, as Physicke, recreation, &c. Answ. If God haue ordained thee to liue long, hee ordayned the meanes also to prolong thy life;
Object. 4. But if our death be determined may carnal reason Object, then we need use no means to prolong our life, as Physic, recreation, etc. Answer If God have ordained thee to live long, he ordained the means also to prolong thy life;
and so art found eyther a fighter against, or at least a tempter of God, Deut. 6.16. It is worthy considering, that though God had told Paul, Acts 27.24.
and so art found either a fighter against, or At least a tempter of God, Deuteronomy 6.16. It is worthy considering, that though God had told Paul, Acts 27.24.
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yet neuerthelesse when some would haue leapt out of the ship, hee tels the Centurion, v. 31. that except they abide in the Ship, they could not be saued;
yet nevertheless when Some would have leapt out of the ship, he tells the Centurion, v. 31. that except they abide in the Ship, they could not be saved;
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yea, they must eate meate to, for their healths sake, vers. 34. so what God hath decreed eyther concerning thy body or soule, thy temporall or spirituall estate, in life or death, thou must vse meanes,
yea, they must eat meat to, for their healths sake, vers. 34. so what God hath decreed either Concerning thy body or soul, thy temporal or spiritual estate, in life or death, thou must use means,
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Wee may out of this boxe, thus opened, draw out this Triacle, namely, to goe on constantly and couragiously in our callings and Christian courses in the performance of good duties, belonging to the first and second Table, to God or man, commanded in the word, commended in the practise of the Saints, notwithstanding, all not onely oppositions and calumniations by the scoffing tongues of Ismaels, but euen piercing persecutions of the worlds Nimrods, and the bloody Buls of Basan;
we may out of this box, thus opened, draw out this Treacle, namely, to go on constantly and courageously in our callings and Christian courses in the performance of good duties, belonging to the First and second Table, to God or man, commanded in the word, commended in the practice of the Saints, notwithstanding, all not only oppositions and calumniations by the scoffing tongues of Ishmaels, but even piercing persecutions of the world's Nimrods, and the bloody Bulls of Basan;
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what though they menace thy massacring, determine thy death, as those cursed crew of Ruffians did Pauls, Acts 23.14. yet they cannot hurt a hayre of thy head without Gods permission:
what though they menace thy massacring, determine thy death, as those cursed crew of Ruffians did Paul's, Acts 23.14. yet they cannot hurt a hair of thy head without God's permission:
that it is vnlawfull for any man to let out his owne life, or the life of another man (vnlesse the Sword of Magistracie be put in his hand) no man must lay violent hands vpon himselfe, or vpon another:
that it is unlawful for any man to let out his own life, or the life of Another man (unless the Sword of Magistracy be put in his hand) no man must lay violent hands upon himself, or upon Another:
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And therefore for the first, how euer the world pretend reasons and excuses, for to make this bastardbrat of selfe-murther (which comes from Sathan and our corruption) legitimate,
And Therefore for the First, how ever the world pretend Reasons and excuses, for to make this bastardbrat of self-murder (which comes from Sathan and our corruption) legitimate,
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as proceeding from magnanimitie, greatnesse of courage, or the like; or at least would extenuate it, or make it tollerable, if not approueble and laudable,
as proceeding from magnanimity, greatness of courage, or the like; or At least would extenuate it, or make it tolerable, if not approueble and laudable,
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or a preuenter of sinne, as in Rasis, in the Apocripha, and Lucrece in Histories, &c. yet neuerthelesse the practise is detestable, the sinne damnable,
or a preventer of sin, as in Rasis, in the Apocrypha, and Lucrece in Histories, etc. yet nevertheless the practice is detestable, the sin damnable,
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and therefore both in Reason and Religion auoidable. First, because it is against a double commandement, Legall and Euangelicall: it breaketh the sixt Commandement:
and Therefore both in Reason and Religion avoidable. First, Because it is against a double Commandment, Legal and Evangelical: it breaks the sixt Commandment:
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for if a man must not murther others, hee must not murther himselfe, euen as if a man must not steale from another, hee must not steale from him selfe, his wife, his children (which I would haue all Carders, Dicers, Drunkards, &c. and selfe consumers of their substance to consider,) if hee must not doe the lesser sinne, he must not doe the greater.
for if a man must not murder Others, he must not murder himself, even as if a man must not steal from Another, he must not steal from him self, his wife, his children (which I would have all Carders, Dicers, Drunkards, etc. and self consumers of their substance to Consider,) if he must not do the lesser sin, he must not do the greater.
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euery creature, from the Lyon to the Worme, from the Eagle to the Wrenne, (as Tully notes) seekes it owne preseruation, fugit { que } nociua, flies the contrary.
every creature, from the lion to the Worm, from the Eagl to the Wren, (as Tully notes) seeks it own preservation, Fugitive { que } nociua, flies the contrary.
Now the more vnnaturall that any sinne is, the greater, the grosser it is: Incest is a greater sinne then Adulterie; Adultery, then Fornication; Beastialitie, then all:
Now the more unnatural that any sin is, the greater, the grosser it is: Incest is a greater sin then Adultery; Adultery, then Fornication; Bestiality, then all:
so in murther, Fratricide, the murther of thine owne brother is worse then Homicide, Man-slaughter; Parricide, or Patricide, King killing, or the murther of Parents, worse then eyther:
so in murder, Fratricide, the murder of thine own brother is Worse then Homicide, Manslaughter; Parricide, or Patricide, King killing, or the murder of Parents, Worse then either:
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all whom hee frustrates, and so directly sinnes against all, by cutting off himselfe, euen as he sinnes against the head that cuts off the hand or foote in the body naturall.
all whom he frustrates, and so directly Sins against all, by cutting off himself, even as he Sins against the head that cuts off the hand or foot in the body natural.
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like him that goes from the English pillory to the Spanish Strippado, that they goe from the hell of Conscience into a reall Hell, is to be feared in selfe-murtherers,
like him that Goes from the English pillory to the Spanish Strippado, that they go from the hell of Conscience into a real Hell, is to be feared in self-murderers,
their names rot and stincke (as doe oft-times their bodyes.) Besides, they are denied Christian Buryall, being (like excommunicate persons) cast out of the Church as vnsauory Salt.
their names rot and stink (as doe ofttimes their bodies.) Beside, they Are denied Christian Burial, being (like excommunicate Persons) cast out of the Church as unsavoury Salt.
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All which Reasons (with many moe) being so plaine and pregnant against this sinne, argue and demonstrate vnto mee, that many men are not onely irreligious but vnreasonable, that dare perpetrate,
All which Reasons (with many more) being so plain and pregnant against this sin, argue and demonstrate unto me, that many men Are not only irreligious but unreasonable, that Dare perpetrate,
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How many haue wee read of, how many haue wee heard of, how many haue wee seene culpable in this kinde? What weekes doe passe but our soules are made sad,
How many have we read of, how many have we herd of, how many have we seen culpable in this kind? What weeks do pass but our Souls Are made sad,
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and compassionately send out sighes at the Tragicall fals and fearefull ends of Semicidian selfe-slayers, the knowledge whereof wee receiue by the intelligence of our eyes or eares? How oft are our hearts made cold,
and compassionately send out sighs At the Tragical falls and fearful ends of Semicidian self-slayers, the knowledge whereof we receive by the intelligence of our eyes or ears? How oft Are our hearts made cold,
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and wee occasioned to smite vpon our breasts at the vndoubted relation, or our owne visible sight of many, not onely amongst the ignorant, profane, irreligious,
and we occasioned to smite upon our breasts At the undoubted Relation, or our own visible sighed of many, not only among the ignorant, profane, irreligious,
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or their estates after death:) but euen of Schollers, learned men, great men, that make away themselues, some by hanging, more by drowning, most of all by stabbing themselues,
or their estates After death:) but even of Scholars, learned men, great men, that make away themselves, Some by hanging, more by drowning, most of all by stabbing themselves,
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or by cutting their owne throates? The frequencie of which euents Crowners (who by Iuries finde out the principall indited causes of these murthers) well know:
or by cutting their own throats? The frequency of which events Crowners (who by Juries find out the principal Indited Causes of these murders) well know:
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or lesse like Pagans and naturall men, but chiefely lesse like vnnaturall and bruitish men then wee doe, in this and other sinnes, in these our curelesse corrupted times, degenerate and declining dayes, &c. For, let a man peruse all Histories,
or less like Pagans and natural men, but chiefly less like unnatural and brutish men then we do, in this and other Sins, in these our cureless corrupted times, degenerate and declining days, etc. For, let a man peruse all Histories,
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and looke at the carriage of Christians in their lowest exigents, when they were most exposed to most miseries such as are particularized, Heb. 11. When the sword had the keenest edge against them, in the hands of the tenne first Romane Persecutors,
and look At the carriage of Christians in their lowest exigents, when they were most exposed to most misery's such as Are particularized, Hebrew 11. When the sword had the keenest edge against them, in the hands of the tenne First Roman Persecutors,
and burnings, and boylings, and bitings of beasts, euen into the mouth of tyranny it selfe in passiue suffering, rather then they would rid themselues of these exquisite torments ▪ by more easie (though more vnlawfull) selfe-killings:
and burnings, and boilings, and bitings of beasts, even into the Mouth of tyranny it self in passive suffering, rather then they would rid themselves of these exquisite torments ▪ by more easy (though more unlawful) selfe-killings:
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nay, such the Atheisme of these our desperate dayes, that euery crosse (yea, though triuiall though but in imagination) must be remoued with some, by a reall curse of Selfe-murther.
nay, such the Atheism of these our desperate days, that every cross (yea, though trivial though but in imagination) must be removed with Some, by a real curse of Self-murder.
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The losse of an office, the rising of an •mulated Corriuall in the Courts, the forfeiture of a Bond, the feeling or the feare of pouertie, the turning out of seruice, the frowne of a great man, the brawling of a Wife, the miscarrying of some,
The loss of an office, the rising of an •mulated Corrival in the Courts, the forfeiture of a Bound, the feeling or the Fear of poverty, the turning out of service, the frown of a great man, the brawling of a Wife, the miscarrying of Some,
or the charge of many children, the ouer-throw in a suite at Law, the reiection of a suite in Loue, (to omit weightier matters, distresse of minde, distraction of hart, rage of conscience, despaire of mercy, &c.) euen these are arguments sufficient (and efficient to) in the Diuels Diuinitie, whereby he pleades and preuailes with such whom the Lord hath left to him,
or the charge of many children, the overthrow in a suit At Law, the rejection of a suit in Love, (to omit Weightier matters, distress of mind, distraction of heart, rage of conscience, despair of mercy, etc.) even these Are Arguments sufficient (and efficient to) in the Devils Divinity, whereby he pleads and prevails with such whom the Lord hath left to him,
which particular sinne if there were no moe in man (though it be accompanyed with Legions) as it strengtheneth my faith in those first poynts in all Christian Catechismes, of mans misery, whose nature being viciated and adulterate in the fall of Adam, is now growne monstrous and outragious, both in the quantitie and qualitie of sinne:
which particular sin if there were no more in man (though it be accompanied with Legions) as it strengtheneth my faith in those First points in all Christian Catechisms, of men misery, whose nature being viciated and adulterate in the fallen of Adam, is now grown monstrous and outrageous, both in the quantity and quality of sin:
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so it confirmes my hope in Christs second comming, concerning the propniqiutie and nearenesse of the last expected day of the worlds dissolution, seeing not onely Iniquitie doth abound,
so it confirms my hope in Christ second coming, Concerning the propniqiutie and nearness of the last expected day of the world's dissolution, seeing not only Iniquity does abound,
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but the Diuell the Father rageth (Lion-like;) and (like Iehu) marcheth against man more vehemently with redoubled force and fury, knowing that his time to rauen in is but short.
but the devil the Father rages (Lion-like;) and (like Iehu) marches against man more vehemently with redoubled force and fury, knowing that his time to raven in is but short.
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as thou art more weake then those which hee hath assaulted and vanquished in this kinde (for Saul and Iudas in all outward respects ▪ were in all probabilitie stronger then thou) as thy nature as wicked as theirs (for all branches that come from Adams stocke are naturally corrupted) and as it is most likely that thou shalt be tempted by this Serpent,
as thou art more weak then those which he hath assaulted and vanquished in this kind (for Saul and Iudas in all outward respects ▪ were in all probability Stronger then thou) as thy nature as wicked as theirs (for all branches that come from Adams stock Are naturally corrupted) and as it is most likely that thou shalt be tempted by this Serpent,
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euen to this very sinne of letting out thine owne bloud, which like other sinnes is in thine owne power; (for what man amongst many can say that he hath not had many thoughts and motions iniected and darted into his heart by Sathan for to perpetrate this sinne?) So in Gods feare let euery Christian arme himselfe against it,
even to this very sin of letting out thine own blood, which like other Sins is in thine own power; (for what man among many can say that he hath not had many thoughts and motions injected and darted into his heart by Sathan for to perpetrate this sin?) So in God's Fear let every Christian arm himself against it,
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to fall rather into the hands of God with Dauid, 2 Sam. 24.14. then to fall vpon his owne sword vvith Saul. Discusse Dauids prohibiting argument, when he was prouoked to kill Saul ▪ Shall I lay mine hand (saith hee) vpon the Lords Annointed? Surely no, The Lords hand shall be vpon him, not mine, hee shall stay his day.
to fallen rather into the hands of God with David, 2 Sam. 24.14. then to fallen upon his own sword with Saul. Discuss David prohibiting argument, when he was provoked to kill Saul ▪ Shall I lay mine hand (Says he) upon the lords Anointed? Surely no, The lords hand shall be upon him, not mine, he shall stay his day.
it is more vnlawfull for thee to slay thy selfe, then for Dauid to kill apostate Saul: stay thy day, wayte the Lords leasure, in rest and confidence shall be thy strength, GOD will relieue thee in the crosse, or release thee from the crosse.
it is more unlawful for thee to slay thy self, then for David to kill apostate Saul: stay thy day, wait the lords leisure, in rest and confidence shall be thy strength, GOD will relieve thee in the cross, or release thee from the cross.
learne out of Epictetus his Schoole, sustinendo, abstinendo, by abstaining from the euill of sinne, by sustaining any crosse, the scourge of sinne, not to mutter against thy Creator, not to marre his Image in thee his chiefe creature.
Learn out of Epictetus his School, sustinendo, abstinendo, by abstaining from the evil of sin, by sustaining any cross, the scourge of sin, not to mutter against thy Creator, not to mar his Image in thee his chief creature.
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Lastly, that thou maist preuent this sinne it selfe, as a point of instruction, neyther vnpleasing nor vnprofitable, I thinke good to acquaint thee with the causes (at least the occasions) of this sinne, of Selfe-murther,
Lastly, that thou Mayest prevent this sin it self, as a point of instruction, neither unpleasing nor unprofitable, I think good to acquaint thee with the Causes (At least the occasions) of this sin, of Self-murder,
so farre as I can gather them Historically, as matter of fact, euen from the very Heathens, from whose Candles wee must borrow a little light to see into this poynt:
so Far as I can gather them Historically, as matter of fact, even from the very heathens, from whose Candles we must borrow a little Light to see into this point:
The first and chiefe cause of this crimson sinne of Selfe-murther, (besides the Diuell tempting and triumphing ouer his conquered vassals) is rage of conscience:
The First and chief cause of this crimson sin of Self-murder, (beside the devil tempting and triumphing over his conquered vassals) is rage of conscience:
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for some haue beene so stung with Hellish furies (as vvas Nero after hee had murthered his Mother Agrippina, slaine his Brother, his Friends, his Masters,
for Some have been so stung with Hellish furies (as was Nero After he had murdered his Mother Agrippina, slain his Brother, his Friends, his Masters,
as Suetonius reports) that they haue constrainedly attempted the quenching of this fire with the effusion of their owne bloud, chiefely when there is ioyned with it despayre of mercy,
as Suetonius reports) that they have constrainedly attempted the quenching of this fire with the effusion of their own blood, chiefly when there is joined with it despair of mercy,
The like whereof Iosephus records of Herod, after hee had butchered his three Sonnes, Alexander, Aristobulus and Antipater. The Scriptures instance in Saul after his Apostacie from God;
The like whereof Iosephus records of Herod, After he had butchered his three Sons, Alexander, Aristobulus and Antipater. The Scriptures instance in Saul After his Apostasy from God;
as Lucretius that Philosophicall Poet, about the forty yeere of his age, saith Politian: Hercules, that burnt himselfe, being madded with his inchanted shirt, that was dipt in the bloud of the Centaure:
as Lucretius that Philosophical Poet, about the forty year of his age, Says Politian: Hercules, that burned himself, being madded with his enchanted shirt, that was dipped in the blood of the Centaur:
Aiax, that died inraged when Achilles armor was adiudged from him to Ʋlisses: to which are to be added such as being surprised vvith passions of loue or hatred, oppressed vvith Melancholy, ouer-heated in their spirits by studie or the like, haue beene madded and so murthered.
Ajax, that died enraged when Achilles armour was adjudged from him to Ʋlisses: to which Are to be added such as being surprised with passion of love or hatred, oppressed with Melancholy, overheated in their spirits by study or the like, have been madded and so murdered.
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Festus the friend of Domitian, I•dignas premeret pestis, quum rabida fauces, &c. Messula Coruinus the Orator, that by reason of an vlcer in his mouth, pined himselfe to death, as Celius testifies.
Festus the friend of Domitian, I•dignas premeret pestis, Whom rabida fauces, etc. Messula Corwin the Orator, that by reason of an ulcer in his Mouth, pined himself to death, as Celius Testifies.
Aristotle, because hee could not finde out the reason of the frequent ebbing and flowing of Euripus. So Brotheus that burnt himselfe because he was deformed:
Aristotle, Because he could not find out the reason of the frequent ebbing and flowing of Euripus. So Brotheus that burned himself Because he was deformed:
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as Sophronia, that Christian Lucrece, as Eusebius cals her, that by killing her selfe freed her chastitie from the continuall assaults of Decius: Damocles the beautifull Boy that escaped the Sodomie of Demetrius by Selfe-drowning.
as Sophronia, that Christian Lucrece, as Eusebius calls her, that by killing her self freed her chastity from the continual assaults of Decius: Damocles the beautiful Boy that escaped the Sodomy of Demetrius by Selfe-drowning.
but euen some Christians speake and write of it, vvith remorse. So Cornelius Gallus, that excellent Poet, Ʋirgils friend, that for shame killed himselfe, being accused,
but even Some Christians speak and write of it, with remorse. So Cornelius Gallus, that excellent Poet, Ʋirgils friend, that for shame killed himself, being accused,
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thus Cleopatra when Anthony was ouercome, least shee should be carryed captiue, applyed Serpents to her breasts, which Plutarch and Horace say shee kept for that purpose, whom her Maides, Neaera and Charmi•, accompanyed in the like death.
thus Cleopatra when Anthony was overcome, lest she should be carried captive, applied Serpents to her breasts, which Plutarch and Horace say she kept for that purpose, whom her Maids, Neaera and Charmi•, accompanied in the like death.
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So Dioclesian the Emperour fearing an ignominious death from the threates of Licinus and Constantine, dranke poyson, saith Aurelius. So Oppia, a vestall Virgin, defloured, kils her selfe for feare of further punishment.
So Diocletian the Emperor fearing an ignominious death from the Treats of Licinus and Constantine, drank poison, Says Aurelius. So Oppia, a vestal Virgae, deflowered, kills her self for Fear of further punishment.
The like did Fanius Cepio when he was apprehended in a Conspiracie against Augustus. The like is related of Cardinall Wolsey, to haue poysoned himselfe in the High-way betwixt Cawwood and London, when hee was sent for to answere such Articles as were against him:
The like did Fanius Cepio when he was apprehended in a conspiracy against Augustus. The like is related of Cardinal wolsey, to have poisoned himself in the Highway betwixt Cawwood and London, when he was sent for to answer such Articles as were against him:
neyther was Achitophels wittie folly awanting in this kinde, who thought by hanging himselfe to be rid both of present shame, his counsell being despised,
neither was Achitophels witty folly awanting in this kind, who Thought by hanging himself to be rid both of present shame, his counsel being despised,
and future blame, from the fore-seene preuailing part of Dauid: and Saul pretends this as his best argument to kill himselfe least the vncircumcised Philistines should fall vpon him and mocke him:
and future blame, from the foreseen prevailing part of David: and Saul pretends this as his best argument to kill himself least the uncircumcised philistines should fallen upon him and mock him:
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8 Others out of vaine-glory and desire of fame, as Empedocles the Scicilian Poet, vvho to be accounted immortall threw himselfe into Aetna, Deus immortalis haberi, dum cupit Empedocles, &c.
8 Others out of vainglory and desire of fame, as Empedoc the Sicilian Poet, who to be accounted immortal threw himself into Aetna, Deus Immortal haberi, dum Cupit Empedoc, etc.
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9 These that haue desired the immortalitie of the soule after death, haue vpon false grounds vsed this vnequall meanes of killing themselues ▪ as did Cleanthos, Crysippus, Zeno, and others besides Empedocles, as did Cleombrotus also,
9 These that have desired the immortality of the soul After death, have upon false grounds used this unequal means of killing themselves ▪ as did Cleanthos, Chrysippus, Zeno, and Others beside Empedoc, as did Cleombrotus also,
after hee had read Platoes Phedo (the Booke which Cato read also before his death) all whom Lactantius for that cause of making away themselues, in his third Booke of False Wisedome, Cap. 8. recites and refutes.
After he had read Plato's Phedo (the Book which Cato read also before his death) all whom Lactantius for that cause of making away themselves, in his third Book of False Wisdom, Cap. 8. recites and refutes.
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10 Some haue beene deceiued by the Diuels Delphicke Oracles, (as Codrus amongst the Athenians) to preserue their Countries by their owne voluntarie deaths.
10 some have been deceived by the Devils Delphic Oracles, (as Codrus among the Athenians) to preserve their Countries by their own voluntary death's.
11 Others haue beene so ouer-whelmed in the flouds of Passions, and so transported from themselues in the eager pursuit of their desires, that they haue sacrificed themselues to their beloued and adored Idols, suppose these be fictions, 1. of Didoes killing her selfe for the loue of Aentas: 2. Sappho, for the loue of Phao: 3. Phaedra, for Hippolitus: 4. Phillis, for Demophoon: 5. Hemon, for Antigone: though they be all testified by Authors.
11 Others have been so overwhelmed in the floods of Passion, and so transported from themselves in the eager pursuit of their Desires, that they have sacrificed themselves to their Beloved and adored Idols, suppose these be fictions, 1. of Didoes killing her self for the love of Aentas: 2. Sappho, for the love of Phao: 3. Phaedra, for Hippolytus: 4. Phillis, for Demophoon: 5. Hemon, for Antigone: though they be all testified by Authors.
The first instanced by Ʋirgil, Ouid, Siluis, Politian, and all that haue followed Ʋirgil: the second by Statius: the third by Ausonius: the fourth by Pontanus: the fift by Propertius, (to say nothing of those that haue cast themselues into flouds and riuers ▪ and so drowned, at the command of their Mistresses,
The First instanced by Ʋirgil, Ovid, Siluis, Politian, and all that have followed Ʋirgil: the second by Statius: the third by Ausonius: the fourth by Pontanus: the fift by Propertius, (to say nothing of those that have cast themselves into floods and Rivers ▪ and so drowned, At the command of their Mistress's,
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as Pontanus instanceth in Galeatius, Caelius in Timagoras, ) we haue too many pittifull presidents euen in our times, of no small number of foolish Flies,
as Pontanus Instanceth in Galeatius, Caelius in Timagoras,) we have too many pitiful Presidents even in our times, of no small number of foolish Flies,
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or madly they let out with their owne hands, eyther when their supposed lawfull loue, or lawlesse lust is crossed by their corriuals, or reiected of their beloued ones.
or madly they let out with their own hands, either when their supposed lawful love, or lawless lust is crossed by their corrivals, or rejected of their Beloved ones.
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Lastly, and most ordinarily (to omit him that killed himselfe, by the instinct of Gods Spirit, who also killed his enemies, that Typicall Sampson, whose fact was particular and inimitable) most make away themselues out of impatiencie vnder the Crosse, ioyned with Infidelitie and Atheisme,
Lastly, and most ordinarily (to omit him that killed himself, by the instinct of God's Spirit, who also killed his enemies, that Typical Sampson, whose fact was particular and inimitable) most make away themselves out of impatiency under the Cross, joined with Infidelity and Atheism,
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Some, in the extremities of warre haue warred with themselues, and let out their owne bloud with their owne hands, ere they would fall into the hands of their enemies:
some, in the extremities of war have warred with themselves, and let out their own blood with their own hands, ere they would fallen into the hands of their enemies:
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So Cassius and Brutus, the murtherers of Caesar, murthered themselues, sath Plutarch, with the same weapons vvith which they stabbed Caesar, being ouercome by Anthony and Augustus at Philippos;
So Cassius and Brutus, the murderers of Caesar, murdered themselves, Sath Plutarch, with the same weapons with which they stabbed Caesar, being overcome by Anthony and Augustus At Philippus;
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The like parts in the like Tragedies, acted Cato, when Pompey was ouercome of Caesar, who of the Citie Vtica, where he dispatched himselfe, was called Vticensis, saith Pliny and Geltius. So Dolobella, one of Caesars fauourites,
The like parts in the like Tragedies, acted Cato, when Pompey was overcome of Caesar, who of the city Uticar, where he dispatched himself, was called Vincennes, Says pliny and Geltius. So Dolabella, one of Caesars favourites,
So vsurping Fla. Fimbria in his conflicts with Sylla; as also Gnorban, when hee was banished by the same Sylla. So Norbanus, when hee was ouercome by Scipio. So Otho the Emperour,
So usurping Fla. Fimbria in his conflicts with Sylla; as also Gnorban, when he was banished by the same Sylla. So Norbanus, when he was overcome by Scipio. So Otho the Emperor,
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As Portia, Catoes Daughters destroying dyet was hot coales after the death of her Husband Brutus: and as Aria accompanied her Husband Petoes proscription, with her owne death;
As Portia, Catoes Daughters destroying diet was hight coals After the death of her Husband Brutus: and as Aria accompanied her Husband Petoes proscription, with her own death;
as also Husbands of their Wiues, as Plantius of his Wife Erestilla: so Marke Anthony when hee heard but a false rumour of the death of Cleopatra, aggrauating his troubles with Augustus (saith Orosius) killed himselfe.
as also Husbands of their Wives, as Plantius of his Wife Erestilla: so Mark Anthony when he herd but a false rumour of the death of Cleopatra, aggravating his Troubles with Augustus (Says Orosius) killed himself.
so Iocasta the Mother affrighted with the horrible spectacle of her two Sonnes Eteocles and Polinices, that had slaine one another, would liue no longer.
so Iocasta the Mother affrighted with the horrible spectacle of her two Sons Eteocles and Polinices, that had slain one Another, would live no longer.
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as Argobastes after he had caused Ʋalentinian the younger to be strangled at Vienna. So Ecelinus the Tyrant after innumerable slaughter of others, made hauocke of himselfe.
as Argobastes After he had caused Ʋalentinian the younger to be strangled At Vienna. So Ecelinus the Tyrant After innumerable slaughter of Others, made havoc of himself.
Lesser Crosses haue occasioned others selfe destruction, as the losse of friends, scandall of name, miscarrying of some things, which they ouer-weeningly loued in life:
Lesser Crosses have occasioned Others self destruction, as the loss of Friends, scandal of name, miscarrying of Some things, which they overweeningly loved in life:
so Hipponax the Poet made Bubilas the Painter hang himselfe by his ierking Iambickes. In all which particulars, these desperate salues that they vsed, were worse then their sores.
so Hipponax the Poet made Bubilas the Painter hang himself by his jerking Iambickes. In all which particulars, these desperate Salves that they used, were Worse then their sores.
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they were in the shadow of death both in life and death, and were vnder the power and Prince of darknesse, who ruled so powerfully in them and ouer them, that oft times they haue made away themselues for little or no cause,
they were in the shadow of death both in life and death, and were under the power and Prince of darkness, who ruled so powerfully in them and over them, that oft times they have made away themselves for little or no cause,
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as haue also some in the rancke of Christians, (as Celius and Crinitus write of one Laurence a learned Florentine, who threw himselfe into a pit in the health and strength of body:
as have also Some in the rank of Christians, (as Celius and Crinitus write of one Laurence a learned Florentine, who threw himself into a pit in the health and strength of body:
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as also of one Peter Leonius an excellent Philosopher, and a singular wise man, that did the like, no probable cause being knowne or suspected in eyther:) Let vs feare the Fates and the vntimely fals of such Cedars whom God hath cut downe, with the Axe of death, put into their owne hands:
as also of one Peter Leonius an excellent Philosopher, and a singular wise man, that did the like, no probable cause being known or suspected in either:) Let us Fear the Fates and the untimely falls of such Cedars whom God hath Cut down, with the Axe of death, put into their own hands:
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let vs by faith in CHRIST, and repentance from dead workes, be reconciled to that God who by our prouoking sinnes may iustly deale with vs as he hath done with them:
let us by faith in CHRIST, and Repentance from dead works, be reconciled to that God who by our provoking Sins may justly deal with us as he hath done with them:
for the rage of conscience (the effect of witting, willing, vnconscionable and customarie sinnes) is the blatrant beast that kils so many in selfe-murthers:
for the rage of conscience (the Effect of witting, willing, unconscionable and customary Sins) is the blatrant beast that kills so many in self-murders:
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The spirit of a man may beare his infirmitie, but a wounded conscience who can indure? saith hee that was once, no doubt, touched in conscience for the sinnes with which his soule was soiled.
The Spirit of a man may bear his infirmity, but a wounded conscience who can endure? Says he that was once, no doubt, touched in conscience for the Sins with which his soul was soiled.
Lastly, let vs take heede of Cains sinne, despayre of mercy, least it worke that effect in vs that it did in him and Iudas; both who offended GOD more in this sinne, chiefely the last, in effusing his owne bloud,
Lastly, let us take heed of Cains sin, despair of mercy, lest it work that Effect in us that it did in him and Iudas; both who offended GOD more in this sin, chiefly the last, in effusing his own blood,
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and a Well of the water of life, alwayes open to the thirsty sinner; which Fountaine is greater then the puddle of sinne, and hath a stronger mundifying vertue,
and a Well of the water of life, always open to the thirsty sinner; which Fountain is greater then the puddle of sin, and hath a Stronger mundifying virtue,
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so it is preiudiciall and dangerous to the body, the death of both: and that if wee consider it in his causes and effects, whether naturall or supernaturall. Naturall, instance in some:
so it is prejudicial and dangerous to the body, the death of both: and that if we Consider it in his Causes and effects, whither natural or supernatural. Natural, instance in Some:
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doth not fond lust cause dry bones? doth it not consume the moysture? dry vp that radicall humour which is the nurse and fountaine of life? doth it not inflame the bloud, cause burning Feauers? &c. To speake no worse, in bringing such diseases, that euen modestie suffers me not to name,
does not found lust cause dry bones? does it not consume the moisture? dry up that radical humour which is the nurse and fountain of life? does it not inflame the blood, cause burning Fevers? etc. To speak no Worse, in bringing such diseases, that even modesty suffers me not to name,
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Doth not Drunkennesse cause Dropsies? doth not strong drinkes ouer-heate the bloud? For to whom is woe? to whom is sorrow? to whom is strife? to whom is murmuring? to whom are wounds? and to whom is the rednesse of eyes? Euen to them that tarry long at the Wine, to them that seeke mixt Wine, which Wine though it be pleasant both in the colour and the taste,
Does not drunkenness cause Dropsies? does not strong drinks overheat the blood? For to whom is woe? to whom is sorrow? to whom is strife? to whom is murmuring? to whom Are wounds? and to whom is the redness of eyes? Eve to them that tarry long At the Wine, to them that seek mixed Wine, which Wine though it be pleasant both in the colour and the taste,
Insomuch that Physitians considering the innumerable diseases that flow from that vncleane sincke of Epicurisme and gluttonizing, haue set it downe as an Axiome, Plures gula quam gladio: that the insatiable belly hath slaine moe then the Blade.
Insomuch that Physicians considering the innumerable diseases that flow from that unclean sink of Epicurism and gluttonizing, have Set it down as an Axiom, Plures gula quam Gladio: that the insatiable belly hath slain more then the Blade.
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euery crosse and losse whereof goes to the hart of the wretched worldling like a dart or a dagger? Of Enuy, which frets the heart as the Moath the Garment,
every cross and loss whereof Goes to the heart of the wretched worldling like a dart or a dagger? Of Envy, which frets the heart as the Moath the Garment,
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I might be large in the causes supernaturall, in confirming that Diuinitie, which not onely Protestants commenting, but Papists alledging that place in the Apocalypse, chap. 3. vers. 3. If thou watch not I will come on thee as a theefe, &c. haue taught and affirmed, that GOD accustometh for the punishment of carelesse and negligent sinners, to cut off time from them,
I might be large in the Causes supernatural, in confirming that Divinity, which not only Protestants commenting, but Papists alleging that place in the Apocalypse, chap. 3. vers. 3. If thou watch not I will come on thee as a thief, etc. have taught and affirmed, that GOD accustometh for the punishment of careless and negligent Sinners, to Cut off time from them,
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a Iewell so precious, that as zealous Bernardine de sena, oft acknowledgeth, if the traffique and marchandize of it might be carryed to hell to be sold,
a Jewel so precious, that as zealous Bernardine de sena, oft acknowledgeth, if the traffic and merchandise of it might be carried to hell to be sold,
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To which God himselfe hath reference in the fift Commandement, which as it annexeth the promises of long life to children that are obedient to their Parents, (how euer some are taken away soone,
To which God himself hath Referente in the fift Commandment, which as it annexeth the promises of long life to children that Are obedient to their Parents, (how ever Some Are taken away soon,
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as was Iosias, whose short life on earth is rewarded with life eternall in heauen) so it intimates the curse of abbreuiating and shortening the life of those that are immorigerous and refractory to their Parents and Fathers,
as was Iosias, whose short life on earth is rewarded with life Eternal in heaven) so it intimates the curse of abbreviating and shortening the life of those that Are immorigerous and refractory to their Parents and Father's,
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illustrated in that vvhether fiction or true Historie, vvhich the Papists relate of a young man in the Village of Catalunna, neare Valentia; who being disobedient to his Parents ▪ and withall a theefe, being deseruedly hanged about the yeeres of eighteene, a prettie while after his death, hee hanging on the Gallowes, his beard beganne to sprout, his browes vvaxed wrinckled, his hayres gray,
illustrated in that whether fiction or true History, which the Papists relate of a young man in the Village of Catalunna, near Valentia; who being disobedient to his Parents ▪ and withal a thief, being deservedly hanged about the Years of eighteene, a pretty while After his death, he hanging on the Gallows, his beard began to sprout, his brows waxed wrinkled, his hairs grey,
but that hee would permit him to enioy and accomplish the residue of his yeeres, vvhich in his determination hee had appointed hee should liue, if hee had persisted obedient.
but that he would permit him to enjoy and accomplish the residue of his Years, which in his determination he had appointed he should live, if he had persisted obedient.
and to breake off their sinnes by Repentance, least both from causes naturall and supernaturall, as the effect of their quelling and killing sinnes, they be found Selfe-murtherers:
and to break off their Sins by Repentance, lest both from Causes natural and supernatural, as the Effect of their quelling and killing Sins, they be found Self-murderers:
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but in proxima potentia, in the nearest probabilitie of the death of their bodies, euen as hee that hath eaten poyson is but a dead man though liuing, because potentially dead:
but in proxima potentia, in the nearest probability of the death of their bodies, even as he that hath eaten poison is but a dead man though living, Because potentially dead:
and as a condemned malefactor is dead, though liuing, because Legally and Ciuilly dead: so, these are dead whilest they liue, like condemned Traytors, standing at the Kings mercy,
and as a condemned Malefactor is dead, though living, Because Legally and Civilly dead: so, these Are dead whilst they live, like condemned Traitors, standing At the Kings mercy,
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NOW wee come to the fourth part in this Song, in Simeons Compellation, intitling himselfe Gods Seruant, with a speciall application in this Pronoune Thy: Pis•ator giues a note of the significancie of the words in the Greeke, NONLATINALPHABET; Seruum tuum: id est, Me: thy Seruant, by a Senechdoche:
NOW we come to the fourth part in this Song, in Simeons Compellation, entitling himself God's Servant, with a special application in this Pronoun Thy: Pis•ator gives a note of the significancy of the words in the Greek,; Seruum tuum: id est, Me: thy Servant, by a Synecdoche:
testifiing their reuerence to him to whom they speake, as in the History of Iosephs Brethren wee heare them thus submissiuely speaking to Ioseph; Thy Seruants came to buy food, Gen. 42.10. They might haue said, We came, in briefe, but they expresse their reuerence.
testifying their Reverence to him to whom they speak, as in the History of Joseph's Brothers we hear them thus submissively speaking to Ioseph; Thy Servants Come to buy food, Gen. 42.10. They might have said, We Come, in brief, but they express their Reverence.
and the woman of Tekoa, Dauid in the same tearmes, 2 Sam. 14. when they might haue vsed the Pronoune I, or Me, they haue expressed their reuerent respect to God or man, as also their humilitie;
and the woman of Tekoa, David in the same terms, 2 Sam. 14. when they might have used the Pronoun I, or Me, they have expressed their reverent respect to God or man, as also their humility;
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For, if he would haue giuen titles to himselfe, hee might haue called himselfe one of the Seniors and Elders of Israell, one of the Prophets, here prophecying;
For, if he would have given titles to himself, he might have called himself one of the Seniors and Elders of Israel, one of the prophets, Here prophesying;
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a Doctor in the Schooles of Ierusalem, being about the time, or succeeding Iesus the Sonne of Sirack, that writ the Ecclesiasticus, or Ionathan the Chaldean, that turned the Hebrew Bible into the Chaldean tongue.
a Doctor in the Schools of Ierusalem, being about the time, or succeeding Iesus the Son of Sirach, that writ the Ecclesiasticus, or Ionathan the Chaldean, that turned the Hebrew bible into the Chaldean tongue.
and sequestrates this Epithite from the rest, and appropriates it to himselfe, Thy Seruant; counting it his chiefest dignitie to performe any dutie to his heauenly Master.
and sequestrates this Epithet from the rest, and appropriates it to himself, Thy Servant; counting it his chiefest dignity to perform any duty to his heavenly Master.
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euery Christian should be of Simeons minde, striuing, studying, indeauouring to deserue, ioying, delighting, and reioycing in his conscionable and constant desires to serue God.
every Christian should be of Simeons mind, striving, studying, indeauouring to deserve, joying, delighting, and rejoicing in his conscionable and constant Desires to serve God.
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First, wee haue not onely Simeons practise here, but many presidents, which haue preceded, and gone before vs in this particular, men of most eminent greatnesse, excellent graces, shining gifts, high places, Gods of the earth, temporall Sauiours, instrumentall conuerters of the Christian world;
First, we have not only Simeons practise Here, but many Presidents, which have preceded, and gone before us in this particular, men of most eminent greatness, excellent graces, shining Gifts, high places, God's of the earth, temporal Saviour's, instrumental converters of the Christian world;
of the bloud Royall, allyed to CHRIST the Prince of Peace, Esay 9.6. both by birth naturall and supernaturall, yet haue as desiredly as deseruedly passed by all other titles, in the exchange of this ▪ to be accounted and called the Seruants of God.
of the blood Royal, allied to CHRIST the Prince of Peace, Isaiah 9.6. both by birth natural and supernatural, yet have as desiredly as deservedly passed by all other titles, in the exchange of this ▪ to be accounted and called the Servants of God.
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Thus Moses, as by the Lord himselfe, hee is dignified with the title of Gods Seruant, Iosh. 1.2. yea, a faithfull Seruant in Gods house, by the Spirit of God, Heb. 3.2.
Thus Moses, as by the Lord himself, he is dignified with the title of God's Servant, Joshua 1.2. yea, a faithful Servant in God's house, by the Spirit of God, Hebrew 3.2.
So hee counted it greater glory to be a poore Shepheard, and keepe the Prince of Midians sheepe, that so hee might in his solitary Soliloquies meet with God on Mount Horeb, Exod. 2. and serue God with his afflicted people in the Wildernesse,
So he counted it greater glory to be a poor Shepherd, and keep the Prince of Midians sheep, that so he might in his solitary Soliloquies meet with God on Mount Horeb, Exod 2. and serve God with his afflicted people in the Wilderness,
then to be called the Sonne of Pharaohs Daughter, and inioy the pleasures of sinne for a season in a Heathenish Court, Heb. 11. So Dauid that pious and potent Prince, the sweet Singer of Israell, with greatest alacritie carrols out this in his holy Hymnes;
then to be called the Son of Pharaohs Daughter, and enjoy the pleasures of sin for a season in a Heathenish Court, Hebrew 11. So David that pious and potent Prince, the sweet Singer of Israel, with greatest alacrity carols out this in his holy Hymns;
an Apostle by Profession, a piller of the Church by his Ministeriall Function, yet with all these Nationall and Apostolicall Priuiledges, hee ioynes this as the chiefe, A Seruant of Iesus Christ.
an Apostle by Profession, a pillar of the Church by his Ministerial Function, yet with all these National and Apostolical Privileges, he joins this as the chief, A Servant of Iesus christ.
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Nay truely (that which the Antichristian Saul of Rome cals himselfe hypocritically) a Seruant of the seruants of the Lord for Christs sake, a Seruant to the Saints, to the Church, all things to all, to winne some.
Nay truly (that which the Antichristian Saul of Rome calls himself hypocritically) a Servant of the Servants of the Lord for Christ sake, a Servant to the Saints, to the Church, all things to all, to win Some.
So holy Iude, the Brother of Iames, of Christs kindred according to the flesh, prefixeth this as the best branch of his Pedigree, A Seruant of Iesus Christ, Iude verse 1. That which was the chiefe grace of Simeon, Moses, Dauid, Paul, Iude, ought to be our glory, to serue him, who is Lord of Heauen and Earth.
So holy Iude, the Brother of James, of Christ kindred according to the Flesh, prefixeth this as the best branch of his Pedigree, A Servant of Iesus christ, Iude verse 1. That which was the chief grace of Simeon, Moses, David, Paul, Iude, ought to be our glory, to serve him, who is Lord of Heaven and Earth.
Secondly, God wonderously and worthily esteemes of his Seruants, as appeares by those honourable titles in the Scripture with vvhich he aduanceth them,
Secondly, God wondrously and worthily esteems of his Servants, as appears by those honourable titles in the Scripture with which he Advanceth them,
for he doth not account them Seruants, but Friends; yea, Sonnes; yea, Heyres; yea, Christs Fellow-heyres, Rom. 8. his Brethren, his Sisters, his Father, his Mother, his Domestiques, and of his Houshold;
for he does not account them Servants, but Friends; yea, Sons; yea, Heirs; yea, Christ Fellow-heirs, Rom. 8. his Brothers, his Sisters, his Father, his Mother, his Domestics, and of his Household;
yea, Citizens with the Saints, and Burgesses of the Heauenly Ierusalem, Ephes. 2.19. yea, his Members, 1 Cor. 6.15. The Temples of the holy Ghost, vers. 19. 2 Cor. 6.16. Spirituall men, 1 Cor. 2.15. New Creatures, 2 Cor. 5. Free-men, Iohn 8. Holy men, 2 Cor. 6. The Lords annointed, 1 Iohn 3. True Israelites, Iohn 1. The Lords first borne, Heb. 12.23. Gods peculiar people, royall Priests, 1 Pet. 2.9. Elect of God, Col. 3.12. Vessels of Mercy, Rom. 9. Children of the Marriage-Chamber, and such as excell euen their neighbours, Mat. 9. yea, excellent ones, Psal. 16.3. with such other titles of eminencie, and dignitie, with which his Seruants are aduanced.
yea, Citizens with the Saints, and Burgesses of the Heavenly Ierusalem, Ephesians 2.19. yea, his Members, 1 Cor. 6.15. The Temples of the holy Ghost, vers. 19. 2 Cor. 6.16. Spiritual men, 1 Cor. 2.15. New Creatures, 2 Cor. 5. Freemen, John 8. Holy men, 2 Cor. 6. The lords anointed, 1 John 3. True Israelites, John 1. The lords First born, Hebrew 12.23. God's peculiar people, royal Priests, 1 Pet. 2.9. Elect of God, Col. 3.12. Vessels of Mercy, Rom. 9. Children of the Marriage-chamber, and such as excel even their neighbours, Mathew 9. yea, excellent ones, Psalm 16.3. with such other titles of eminency, and dignity, with which his Servants Are advanced.
as Nehemiah was to Artaxerxes, then what luster and excellencie is their in such high and honourable places, which the attendants in Gods Courts doe daily inioy?
as Nehemiah was to Artaxerxes, then what luster and excellency is their in such high and honourable places, which the attendants in God's Courts do daily enjoy?
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Fourthly, the Church and Children of God esteeme and approue of such as serue Christ truely and sincerely, Rom. 14.18. as for others that are eyther strangers from the Common-wealth of Israell, without the Church;
Fourthly, the Church and Children of God esteem and approve of such as serve christ truly and sincerely, Rom. 14.18. as for Others that Are either Strangers from the Commonwealth of Israel, without the Church;
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or seruants to their owne lusts and sinfull ends within the Church ▪ that serue not the Lord in spirit and truth, they esteeme them as debashed and vile men, vnworthy of the common ayre, vncleane Birds, vnsauory salt, the earths burthen, the Churches bane, Sathans Impes, Natures shame, Heauens exiles, Hels Inheritance,
or Servants to their own Lustiest and sinful ends within the Church ▪ that serve not the Lord in Spirit and truth, they esteem them as debashed and vile men, unworthy of the Common air, unclean Birds, unsavoury salt, the earth's burden, the Churches bane, Satan's Imps, Nature's shame, Heavens exiles, Hels Inheritance,
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and the names of Christians, and goe vnder the common rancke of Gods Seruants, as farre from Simeons desires and delight in this poynt as the Diuell himselfe, that neuer since they were borne of their Mothers, did eyther know,
and the names of Christians, and go under the Common rank of God's Servants, as Far from Simeons Desires and delight in this point as the devil himself, that never since they were born of their Mother's, did either know,
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Tell mee the difference betwixt a ciuill, morall, temporarie, generall Faith, and sauing Faith, (without which God is not serued and pleased) with the markes, proprieties and effects of the same.
Tell me the difference betwixt a civil, moral, temporary, general Faith, and Saving Faith, (without which God is not served and pleased) with the marks, proprieties and effects of the same.
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Let them distinguish vnto mee betwixt that godly and that worldly, that Christian and that carnall sorrow mentioned 2 Cor. 7.10. Let them shew mee the true qualities and conditions of such a prayer as preuailes with God ▪ and fetcheth a blessing from the Throne of Grace:
Let them distinguish unto me betwixt that godly and that worldly, that Christian and that carnal sorrow mentioned 2 Cor. 7.10. Let them show me the true qualities and conditions of such a prayer as prevails with God ▪ and Fetches a blessing from the Throne of Grace:
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I know many like the naughty Seruant, know the will of their Master, that doe it not, Luke 12.47. like the Athenians that know how to doe well and will not:
I know many like the naughty Servant, know the will of their Master, that do it not, Lycia 12.47. like the Athenians that know how to do well and will not:
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then a new admitted Colledge-Student, a fresh-water Souldier, an vnexpert raw seruitor, a rude Prentise, know what belongs to their places, functions, professions, to the customes and conditions of their place, the first houre of their admittance:
then a new admitted Colledge-Student, a freshwater Soldier, an unexpert raw servitor, a rude Prentice, know what belongs to their places, functions, professions, to the customs and conditions of their place, the First hour of their admittance:
a fearefull case for such as haue had so good meanes, and haue profited nothing. A second branch of this reprofe extends to those who want not onely the skill,
a fearful case for such as have had so good means, and have profited nothing. A second branch of this reproof extends to those who want not only the skill,
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though mixt vvith such filthy dregs and dung-hill of Ignorance, profanenesse, superstition, formalitie and hypocrisie, as makes God lothe and abhorre their offerings.
though mixed with such filthy dregs and dunghill of Ignorance, profaneness, Superstition, formality and hypocrisy, as makes God loath and abhor their offerings.
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But when doe they heare at all? or whom? where is their Dauids delight in the Law and Statutes of God? where is their longing after the Congregations and Assemblies of the Saints? after Bethell? where is their soules sickenesse after the house of God? to come and worship in the holy Temple? there were such men when Dauid, Ezekias, Iosias, Anna, good Simeon, and the Primitiue Saints were liuing, whom Augustine called the Lords Antes, that euery day would hast into the Lords Barne, to fetch corne, the bread of life,
But when do they hear At all? or whom? where is their David delight in the Law and Statutes of God? where is their longing After the Congregations and Assemblies of the Saints? After Bethell? where is their Souls sickness After the house of God? to come and worship in the holy Temple? there were such men when David, Ezekias, Iosias, Anna, good Simeon, and the Primitive Saints were living, whom Augustine called the lords Aunts, that every day would hast into the lords Bairn, to fetch corn, the bred of life,
the neglect of Gods publike worship in the solitarie seates of many vnfrequented Churches, in the thronged fields, and tippling-houses in many Parishes.
the neglect of God's public worship in the solitary seats of many unfrequented Churches, in the thronged fields, and tippling-houses in many Parishes.
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Tell me vaine men, in the truth of their soules (if there be any truth in you) what sacrifices many of you, chiefely you the common and vulgar people haue offered vnto God in priuate? vvhere is the furrowes and wrinckles in thy face? thy bleared Leah - like eyes, that thy teares haue made, being occasionedly distilled from the Limbecke of a sorrowfull soule for thy sinnes? where was thy last Bochim, place of weeping? thy last Mispez, where like a true Israelite thou didst poure downe water before the Lord? When didst thou take vp Dauids course, in washing thy Couch with teares ▪ and thy bed with weeping? Where didst thou mourne like Ezekias, 2 Kings 20.3.
Tell me vain men, in the truth of their Souls (if there be any truth in you) what Sacrifices many of you, chiefly you the Common and Vulgar people have offered unto God in private? where is the furrows and wrinkles in thy face? thy bleared Leah - like eyes, that thy tears have made, being occasionedly distilled from the Limbeck of a sorrowful soul for thy Sins? where was thy last Bochim, place of weeping? thy last Mispez, where like a true Israelite thou didst pour down water before the Lord? When didst thou take up David course, in washing thy Couch with tears ▪ and thy Bed with weeping? Where didst thou mourn like Ezekias, 2 Kings 20.3.
or night? What place, what Chamber, Closet, Gallery, Garden, Groue, Wood, Field, can witnesse thee, smiting vpon thy breast with Ephraim, Ier. 31.19. ashamed of thy sinnes, with the Princes and Iudges of Israel, like a Theefe taken in the manner, Ier. 2.26. casting downe thine eyes, and knocking vpon thy breast with the penitent Publican, Luke 18.13. mourning like a Doue in the Desart, and a Pellican in the Wildernesse, for thy transgressions and enormities? this part of Gods seruice is pretermitted.
or night? What place, what Chamber, Closet, Gallery, Garden, Grove, Wood, Field, can witness thee, smiting upon thy breast with Ephraim, Jeremiah 31.19. ashamed of thy Sins, with the Princes and Judges of Israel, like a Thief taken in the manner, Jeremiah 2.26. casting down thine eyes, and knocking upon thy breast with the penitent Publican, Lycia 18.13. mourning like a Dove in the Desert, and a Pelican in the Wilderness, for thy transgressions and enormities? this part of God's service is pretermitted.
When didst thou commune with thine owne heart in thy priuate Chamber, searching the secret sinnes of thy soule, with the light of the word, finding out thy present corruptions,
When didst thou commune with thine own heart in thy private Chamber, searching the secret Sins of thy soul, with the Light of the word, finding out thy present corruptions,
confessing them vnto God with the repenting Prodigall, laying open the wounds, Leprosies, and ruptures of thy soule to Christ thy P•hsitian? I doubt this sacrifice of a wounded soule, a broken hart,
confessing them unto God with the repenting Prodigal, laying open the wounds, Leprosies, and ruptures of thy soul to christ thy P•hsitian? I doubt this sacrifice of a wounded soul, a broken heart,
and a contrite spirit, is eyther not at all, or very coursorily performed: this seruice and sacrifice pleaseth God too well, Psal. 51.17. for the Diuell to suffer it to passe without long delayes, many interruptions, and in too many, absolute omissions.
and a contrite Spirit, is either not At all, or very coursorily performed: this service and sacrifice Pleases God too well, Psalm 51.17. for the devil to suffer it to pass without long delays, many interruptions, and in too many, absolute omissions.
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for the holy Ghost, for the gifts of Grace, Wisedome, Chastitie, and the like, as Dauid, the Apostles and Disciples of Christ, Paul; and other of the Saints haue done? hast thou done this? I aske thee not whether thou hast oft babbled or not,
for the holy Ghost, for the Gifts of Grace, Wisdom, Chastity, and the like, as David, the Apostles and Disciples of christ, Paul; and other of the Saints have done? hast thou done this? I ask thee not whither thou hast oft babbled or not,
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like the Heathen and our ignorant Papists, in pattring ouer thy Lords Prayer, as they doe their Pater Nosters and their Auees, without Faith or feeling, without heart and affection, with that lip-labour that Christ condemned in the Gentiles, and God in the Iewes? Neither doe I aske thee,
like the Heathen and our ignorant Papists, in pattring over thy lords Prayer, as they do their Pater Noster's and their Auees, without Faith or feeling, without heart and affection, with that lip-labour that christ condemned in the Gentiles, and God in the Iewes? Neither do I ask thee,
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With these Heathenish and Idolatrous Seruices perhaps thou hast lodened the Lord, as the Iewes once ouer-wearied him with the like vanities, Esay 1.11.12.13.
With these Heathenish and Idolatrous Services perhaps thou hast lodened the Lord, as the Iewes once overwearied him with the like vanities, Isaiah 1.11.12.13.
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But I aske thee how oft thou hast indeede prayed? how oft indeede with a Sacrifice of Prayer, kindled with zeale, inflamed with the fire of the spirit, heated with feruency, directed with knowledge, grounded on Faith in the Promises, prosecuted with Humilitie and Reuerence, attending with Constancie and Perseuerance, accompanyed with Repentance for sinne,
But I ask thee how oft thou hast indeed prayed? how oft indeed with a Sacrifice of Prayer, kindled with zeal, inflamed with the fire of the Spirit, heated with fervency, directed with knowledge, grounded on Faith in the Promises, prosecuted with Humility and reverence, attending with Constancy and Perseverance, accompanied with Repentance for sin,
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and her hand-maides Contrition and Confession? how oft I say with such a qualified Prayer, hast thou approached the Throne of Grace? put vp thy petitions to heauen? knocked at the gate of Grace,
and her handmaidens Contrition and Confessi? how oft I say with such a qualified Prayer, hast thou approached the Throne of Grace? put up thy petitions to heaven? knocked At the gate of Grace,
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for graces to be giuen, sinnes forgiuen? how oft with such Incense hast thou visited the Lords Altar? Seauen times a day, with Dauid? nay, three times with Daniel? nay, once? nay none in many dayes, vvill thy heart tell thee,
for graces to be given, Sins forgiven? how oft with such Incense hast thou visited the lords Altar? Seauen times a day, with David? nay, three times with daniel? nay, once? nay none in many days, will thy heart tell thee,
but dost thou pray for, with, and amongst thy family, in thine owne house, as did Abraham, Ioshuah; and the faithfull in their dayes? here thou art mute:
but dost thou pray for, with, and among thy family, in thine own house, as did Abraham, Joshua; and the faithful in their days? Here thou art mute:
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It is apparent God is as frequently and as feruently serued in the Houses, Tents, Tabernacles and Campes of many sauage and Scythian Souldiers, as in thy house.
It is apparent God is as frequently and as fervently served in the Houses, Tents, Tabernacles and Camps of many savage and Scythian Soldiers, as in thy house.
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euen in all his Attributes (both 1. in his Wisedome, in acknowledging that hee is infinitely vvise in knowing our wants: 2. in his Power, in that hee is able: 3. in his Mercy, in that he is willing: 4. in his Omnipotencie,
even in all his Attributes (both 1. in his Wisdom, in acknowledging that he is infinitely wise in knowing our Wants: 2. in his Power, in that he is able: 3. in his Mercy, in that he is willing: 4. in his Omnipotency,
and his Omnipresence, that hee is alwayes ready and present to heare and helpe his Church and children: 5. as also in his Knowledge, in that wee confesse him by Prayer to be the searcher of the hart,
and his Omnipresence, that he is always ready and present to hear and help his Church and children: 5. as also in his Knowledge, in that we confess him by Prayer to be the searcher of the heart,
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or despisest this whole Seruice of God, how shall the Lord be pleased with thee? thou depriuing God of the principall part of his Glory, hee will frustrate thee of thy hoped glory:
or Despisest this Whole Service of God, how shall the Lord be pleased with thee? thou depriving God of the principal part of his Glory, he will frustrate thee of thy hoped glory:
as did Dauid in his Generation, with others, Psal. 100. Psal. 130. A dutie though commanded by God, Psal. 50.15. and as a part of his Seruice, so of his Glory, Psal. 50.23. yet neglected as frequently as fouly, as it was of the nine cleansed Lepers, Luke 17.17. and of Ezekias, 2 Chron. 22.25. vvhereby Gods vvrath is kindled against many a man, and his seede and posteritie, as it was against Iudah and Ierusalem.
as did David in his Generation, with Others, Psalm 100. Psalm 130. A duty though commanded by God, Psalm 50.15. and as a part of his Service, so of his Glory, Psalm 50.23. yet neglected as frequently as foully, as it was of the nine cleansed Lepers, Lycia 17.17. and of Ezekias, 2 Chronicles 22.25. whereby God's wrath is kindled against many a man, and his seed and posterity, as it was against Iudah and Ierusalem.
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Secondly, they are both depriued of former blessings for their ingratitude, and Gods hand shut from pouring out any new mercies into the riuen dishes of such vnthankfull soules.
Secondly, they Are both deprived of former blessings for their ingratitude, and God's hand shut from pouring out any new Mercies into the riven Dishes of such unthankful Souls.
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like the Hypocrites in Iob 27.10. that haue no delight in God, such Atheists as Dauid describes in the Psalmist, Psal. 14. Psal. 53. and as Zephanie, Ieremie, Esay, Ezekiel, and the rest of the Prophets haue still cryed out against, that neuer seeke vnto God, that neuer call vpon him:
like the Hypocrites in Job 27.10. that have no delight in God, such Atheists as David describes in the Psalmist, Psalm 14. Psalm 53. and as Zephaniah, Ieremie, Isaiah, Ezekielem, and the rest of the prophets have still cried out against, that never seek unto God, that never call upon him:
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as many carnall and carelesse Ideots amongst vs, discouer vvith their lewd tongues, the thoughts of their poysoned and peruerse hearts, they thinke it concernes not them to serue God, to heare, reade, pray, conferre, meditate,
as many carnal and careless Idiots among us, discover with their lewd tongues, the thoughts of their poisoned and perverse hearts, they think it concerns not them to serve God, to hear, read, pray, confer, meditate,
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and doe such duties, (to which, 1. God, 2. their endangered soules, 3. their generall and speciall callings, 4. their vsurped name of Christians, 5. their vowes in Baptisme, doe obliege, binde them,
and do such duties, (to which, 1. God, 2. their endangered Souls, 3. their general and special callings, 4. their usurped name of Christians, 5. their vows in Baptism, do oblige, bind them,
and inioyne them:) but that these things are proper and peculiar to Cleargie-men, Church-men, learned men, Schollers, Preachers, holy-day-men, (as they vnholily call vs.) They are not booke-learned they say, (though they be hell-learned from a sophisticall Diuell, to dispute against their owne saluation;) besides they haue other things to doe, Marthaes part to play, to looke for the world, to prouide for wife and children:
and enjoin them:) but that these things Are proper and peculiar to Clergymen, Churchmen, learned men, Scholars, Preachers, holy-day-men, (as they unholily call us) They Are not book-learned they say, (though they be hell-learned from a sophistical devil, to dispute against their own salvation;) beside they have other things to do, Martha's part to play, to look for the world, to provide for wife and children:
or a crust of bread, without their owne sinfull carke and worldly care, notwithstanding all his promises, Mat. 6.33. of giuing them earthly things, if they seeke and serue him:
or a crust of bred, without their own sinful cark and worldly care, notwithstanding all his promises, Mathew 6.33. of giving them earthly things, if they seek and serve him:
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himselfe seruing God no more then the very Beasts and Bullockes, amongst whom hee conuerseth? These are also the thoughts, this the life of many a daily Labourer and Hireling:
himself serving God no more then the very Beasts and Bullocks, among whom he Converseth? These Are also the thoughts, this the life of many a daily Labourer and Hireling:
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thus also many vnsanctified Tradesmen, Merchants, Mercers, Haberdashers, Shooe-makers, Taylors, &c. and other Shop-keepers, onely propound gold and gaine,
thus also many unsanctified Tradesmen, Merchant's, Mercers, Haberdashers, Shoemakers, Tailors, etc. and other Shopkeepers, only propound gold and gain,
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and to these ends the seruice of God, euen vpon his owne Sabbath, must be subordinate, his worship must be dispensed with, in whole or in part, by themselues and those whom they haue in charge, Iournymen, Seruants, or Prentises.
and to these ends the service of God, even upon his own Sabbath, must be subordinate, his worship must be dispensed with, in Whole or in part, by themselves and those whom they have in charge, Iournymen, Servants, or Prentices.
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I thinke them much secured and hardened by the exemplary irreligious courses and discourses of their Masters for the most part, whose ordinary both words and workes, in,
I think them much secured and hardened by the exemplary irreligious courses and discourses of their Masters for the most part, whose ordinary both words and works, in,
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and about, eyther the world or their pleasures, and traded recreations (as their corrupt affections bend) vsually matched with a key-coldnesse, neglect,
and about, either the world or their pleasures, and traded recreations (as their corrupt affections bend) usually matched with a key-coldnesse, neglect,
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if not contempt (at least an indifferencie) in the publike and priuate worship of GOD, (seruing GOD no oftner nor no better, eyther in the Church or their domesticall Chappels,
if not contempt (At least an indifferency) in the public and private worship of GOD, (serving GOD no oftener nor no better, either in the Church or their domestical Chapels,
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So the mercenary hired Seruant, eyther for the Plough or Cart, or such like, generally throughout the Land, what doth hee more thinke vpon (besides sinne and vanitie) then euen to doe his dayes taskes like the hackney horse, his ease and Prouender, his bed and his victuals being the very God that hes sacrificeth vnto? Tell him of ought else to be done in Religion, you shall preuaile as much as Lot with his Sonnes-in-law, they thinke you scoffe.
So the mercenary hired Servant, either for the Plough or Cart, or such like, generally throughout the Land, what does he more think upon (beside sin and vanity) then even to do his days tasks like the hackney horse, his ease and Provender, his Bed and his victuals being the very God that hes Sacrificeth unto? Tell him of ought Else to be done in Religion, you shall prevail as much as Lot with his Sonnes-in-law, they think you scoff.
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or the Articles of their Creed, or can other wayes prepare themselues (as I know experimentally in too many Villages and Parishes) for the receiuing of the Lords Supper, which they vsually doe receiue (as Iudas did the Diuell and the sop together) then first, by putting on their cleane cloathes about Easter time: secondly, asking their Masters blessing:
or the Articles of their Creed, or can other ways prepare themselves (as I know experimentally in too many Villages and Parishes) for the receiving of the lords Supper, which they usually do receive (as Iudas did the devil and the sop together) then First, by putting on their clean clothes about Easter time: secondly, asking their Masters blessing:
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Nay, such a crust of Atheisme & securitie is growne vpon the hearts of most Seruants, that in most Families I haue seene of Husbandmen, Plow-men, Grasse-men,
Nay, such a crust of Atheism & security is grown upon the hearts of most Servants, that in most Families I have seen of Husbandmen, Plowmen, Grasse-men,
yea, and of some Gentlemen to (in the North parts chiefely) I haue seldome obserued God serued at the tables, eyther of Masters or men, by saying Grace and Thankesgiuing,
yea, and of Some Gentlemen to (in the North parts chiefly) I have seldom observed God served At the tables, either of Masters or men, by saying Grace and Thanksgiving,
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I speake not of all, I know there are a remnant in Israell that forget not God nor bowe to Baal: neyther doe I disgrace or disparage any of those professions for the sinne of the persons, no more then I blame the Calling of the Apostles for that Iudas was a traitor:
I speak not of all, I know there Are a remnant in Israel that forget not God nor bow to Baal: neither doe I disgrace or disparage any of those professions for the sin of the Persons, no more then I blame the Calling of the Apostles for that Iudas was a traitor:
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yet I cannot but bewayle the great forgetfulnesse of God, and neglect of his worship amongst vs, in this our outward prosperitie, beautified with the marueilous and miraculous continuated light of the Gospell.
yet I cannot but bewail the great forgetfulness of God, and neglect of his worship among us, in this our outward Prosperity, beautified with the marvelous and miraculous continuated Light of the Gospel.
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If euer Israell be carryed captiue (which God forbid) and be oppressed with a Spanish or a Romish yoake, we shall then wish that wee had drawne neare vnto God in the Sunnie day of peace, ere we had beene humbled like Manasses, Dauid, and Israell, by pressures and afflictions.
If ever Israel be carried captive (which God forbid) and be oppressed with a Spanish or a Romish yoke, we shall then wish that we had drawn near unto God in the Sunny day of peace, ere we had been humbled like Manasses, David, and Israel, by pressures and afflictions.
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and storme at others that are more zealous and forward then themselues, aemulating (as it is said of the Grey•hound, that thinkes much that any thing should out-runne him) that any should outstrip them in the sinceritie or measure of grace,
and storm At Others that Are more zealous and forward then themselves, aemulating (as it is said of the Grey•hound, that thinks much that any thing should outrun him) that any should outstrip them in the sincerity or measure of grace,
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or out-runne them in the course of Christianitie, accounting with politique Gallio, Religion to be but Ceremonies and circumstances, quirkes and quiddities,
or outrun them in the course of Christianity, accounting with politic Gallio, Religion to be but Ceremonies and Circumstances, quirks and quiddities,
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as Michel thought Dauid, nay, mad, distracted, rauing men, as the Iewes, Christs Kinsmen, and Festus esteemed CHRIST, Ieremie and Paul: yea, Gods faithfull Seruants,
as Michael Thought David, nay, mad, distracted, raving men, as the Iewes, Christ Kinsmen, and Festus esteemed CHRIST, Ieremie and Paul: yea, God's faithful Servants,
Yea, a scorne, reproach, and dirision to them that are round about them, Psal. 79.4. accounted as men of an odde fashion and carriage from all others, Wisd. 2.15. nicknamed Precissians, singularists, humorists, factious, hypocriticall, and the like:
Yea, a scorn, reproach, and derision to them that Are round about them, Psalm 79.4. accounted as men of an odd fashion and carriage from all Others, Wisdom 2.15. nicknamed Precissians, singularists, humorists, factious, hypocritical, and the like:
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which censures they vndergoe from naturall and carnall men, but chiefely from those that haue in them some morrall goodnesse (as Iulian himselfe had) for our ciuill, honest men,
which censures they undergo from natural and carnal men, but chiefly from those that have in them Some moral Goodness (as Iulian himself had) for our civil, honest men,
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or life of Religion, flattering and securing themselues in that dangerous and damnable estate wherein they feed their soules with a vaine & an ayrie hope, that they are as safe as the best, thinke whatsoeuer is more in Gods Seruants,
or life of Religion, flattering and securing themselves in that dangerous and damnable estate wherein they feed their Souls with a vain & an airy hope, that they Are as safe as the best, think whatsoever is more in God's Servants,
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And hence ariseth their Ismaelitish scoffes, and tongue-persecutions, against those that are more aeminent and transcendent then themselues in many graces,
And hence arises their Ishmaelite scoffs, and tongue-persecutions, against those that Are more aeminent and transcendent then themselves in many graces,
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because the conscionable carriage and gratious deportment of the Seruants of God, doth swart, censure, and condemne their outwardnesse and formalitie, at which they are as oft gauled and grieued,
Because the conscionable carriage and gracious deportment of the Servants of God, does swart, censure, and condemn their outwardness and formality, At which they Are as oft Galled and grieved,
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And of this sort there are not so few, but they may brag (as the Spirits in the Gospell) of their number, their name is Legion. All places, professions, trades, callings, conditions, estates, sexes and sorts,
And of this sort there Are not so few, but they may brag (as the Spirits in the Gospel) of their number, their name is Legion. All places, professions, trades, callings, conditions, estates, sexes and sorts,
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and ages, from youth to gray hayres, afford trained Souldiers in these sinfull seruices, marching to hell vnder the conduct of the Prince of darknesse, the God of the world and worldlings, that rules in and ouer those children of disobedience.
and ages, from youth to grey hairs, afford trained Soldiers in these sinful services, marching to hell under the conduct of the Prince of darkness, the God of the world and worldlings, that rules in and over those children of disobedience.
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Alas, how many be there of couetous Mammonists, churlish Nabals, that as truely as Dauid and Simeon professed and confessed to the Soueraigne Creator, Lord, I am thy Seruant;
Alas, how many be there of covetous Mammonists, churlish Nabal's, that as truly as David and Simeon professed and confessed to the Sovereign Creator, Lord, I am thy Servant;
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and riotous persons, whose belly is their God, and their end damnation, say to the deuouring gulph of their vnsatiable guts, I am thy Seruant? How many lustfull liuers and lasciuious louers, offering the sacrifice of their vncleane bodies to bewitching women, say to Asmodius, the vncleane Spirit, Lord, I am thy Seruant? How many proud aspiring spirits in Court and Country, flying in their thoughts faster then Pegasus or Mercurie vpon the wings of high hopes, plumed with the feathers of their selfe-conceited worth, making greatnesse, not goodnes, the marke of their mounting, may say to the high climbing Lucifer, Lord, I am thy Seruant? How many such saying desperately (with that Nation which once was called stubborne and crooked) Surely we will walk• after our owne imaginations, and doe euery man after the stubbornnesse of his owne wicked heart: Ier. 18.12. forsaking the Rocke of the field, and the Cedar of Lebanus for the cursed Thistle;
and riotous Persons, whose belly is their God, and their end damnation, say to the devouring gulf of their unsatiable guts, I am thy Servant? How many lustful livers and lascivious lovers, offering the sacrifice of their unclean bodies to bewitching women, say to Asmodius, the unclean Spirit, Lord, I am thy Servant? How many proud aspiring spirits in Court and Country, flying in their thoughts faster then Pegasus or Mercury upon the wings of high hope's, plumed with the Feathers of their selfe-conceited worth, making greatness, not Goodness, the mark of their mounting, may say to the high climbing Lucifer, Lord, I am thy Servant? How many such saying desperately (with that nation which once was called stubborn and crooked) Surely we will walk• After our own Imaginations, and do every man After the stubbornness of his own wicked heart: Jeremiah 18.12. forsaking the Rock of the field, and the Cedar of Lebanon for the cursed Thistle;
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as wittingly and willingly dedicating and consecrating themselues to his seruice, as did once desperate Ruffus, who (as is reported) vpon the two sides of his Shield painted God and the Diuell, with this Motto, If thou oh God, wilt none of mee, here is one will, offering himselfe to him who was not a little glad of him, the vnkinde kinde Diuell, who retaines and giues Liueries to all commers;
as wittingly and willingly dedicating and consecrating themselves to his service, as did once desperate Ruffus, who (as is reported) upon the two sides of his Shield painted God and the devil, with this Motto, If thou o God, wilt none of me, Here is one will, offering himself to him who was not a little glad of him, the unkind kind devil, who retains and gives Liveries to all comers;
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Oh consider this, you that forget both God and your selues, his seruice & your owne soules, you that make your members weapons of vnrighteousnesse to fight against God, wounding him with his owne weapons, the strength of your bodies,
O Consider this, you that forget both God and your selves, his service & your own Souls, you that make your members weapons of unrighteousness to fight against God, wounding him with his own weapons, the strength of your bodies,
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Giue vp your members as weapons of righteousnes vnto God, Rom. 6. vers. 12. These eyes of yours that haue beene full of adultery, 〈 ◊ 〉 7 2 Pet. 2.14. hautie and proud, P•. 6 17. mocking and scornefull, Pro. 30.7. wandering, Esay 3.16.
Give up your members as weapons of righteousness unto God, Rom. 6. vers. 12. These eyes of yours that have been full of adultery, 〈 ◊ 〉 7 2 Pet. 2.14. haughty and proud, P•. 6 17. mocking and scornful, Pro 30.7. wandering, Isaiah 3.16.
Now let them be Doues eyes chaste eyes, like Dauids eyes, lowly and humble: Cast away the abhomination of your eyes, Ezek. 20 7. Let them not regard vanitie: Iob. 31.1. Shut them vp from seeing euill:
Now let them be Dove eyes chaste eyes, like David eyes, lowly and humble: Cast away the abomination of your eyes, Ezekiel 20 7. Let them not regard vanity: Job 31.1. Shut them up from seeing evil:
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euen as a Seruant lookes to his Master: Psal. 123.2. Set no wicked thing before thine eyes, Psal. 101.1. but set the Lord alwayes before thine eyes to doe the thing that is right, Psal. 16.8. That Tongue of thine which hath beene a principall seruitor of Sathans, being set on fire by Hell, Iames 3.6. the flame breaking out, by 1. lying, 2. swearing, 3. forswearing, 4. filthy, 5. cursed, 6. guilefull speaking, 7. vaine words, 8. idle babbling, 9. profane ieasting, 10. corrupt communication, 11. slanders, 12. reuilings;
even as a Servant looks to his Master: Psalm 123.2. Set no wicked thing before thine eyes, Psalm 101.1. but Set the Lord always before thine eyes to do the thing that is right, Psalm 16.8. That Tongue of thine which hath been a principal servitor of Satan's, being Set on fire by Hell, James 3.6. the flame breaking out, by 1. lying, 2. swearing, 3. forswearing, 4. filthy, 5. cursed, 6. guileful speaking, 7. vain words, 8. idle babbling, 9. profane jesting, 10. corrupt communication, 11. slanders, 12. revilings;
with such other enormities in the whole course of thy life and conuersation, to the dishonour of God and the pollution of the good name and chastitie of thy neighbour.
with such other enormities in the Whole course of thy life and Conversation, to the dishonour of God and the pollution of the good name and chastity of thy neighbour.
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Now let it forsake the old Masters seruice, in these sinnes: set a watch before thy mouth, and keepe the dore of thy lips, Psal. 14.3. Lye not, Iames 4.11. Let thy lips speake no guile, Psal. 34.13. but speake the truth to thy neighbour, Zach. 8.16.
Now let it forsake the old Masters service, in these Sins: Set a watch before thy Mouth, and keep the door of thy lips, Psalm 14.3. Lie not, James 4.11. Let thy lips speak no guile, Psalm 34.13. but speak the truth to thy neighbour, Zach 8.16.
So thou shalt shew thy selfe a righteous man, Prou. 13.5. Sweare not, neyther by Heauen, nor by Earth, &c. Iames 5.15. but, Let thy communication be yea, yea; nay, nay;
So thou shalt show thy self a righteous man, Prou. 13.5. Swear not, neither by Heaven, nor by Earth, etc. James 5.15. but, Let thy communication be yea, yea; nay, nay;
for what is more commeth of euill, Math. 5.17. Put away filthy speeches, Col. 3.8. Neyther name fornication, nor filthinesse, nor foolish talking, nor ieasting, which are not comely, Ephes. 5.3. But corrupt good manners, 1 Cor. 15.33.
for what is more comes of evil, Math. 5.17. Put away filthy Speeches, Col. 3.8. Neither name fornication, nor filthiness, nor foolish talking, nor jesting, which Are not comely, Ephesians 5.3. But corrupt good manners, 1 Cor. 15.33.
Auoid also idle and vaine words, for which thou must giue an account, Mat. 5. Be as slow to speake as swift to heare, Iames 1.19. (since thou hast two eares,
Avoid also idle and vain words, for which thou must give an account, Mathew 5. Be as slow to speak as swift to hear, James 1.19. (since thou hast two ears,
but one tongue) for, in many words there cannot want sinne, Prou. 10.19. Therefore auoid vaine repetitions and babblings, Mat. 6.7. In speaking eyther to God or man, speake no vaine words, Esay 58.13.
but one tongue) for, in many words there cannot want sin, Prou. 10.19. Therefore avoid vain repetitions and babblings, Mathew 6.7. In speaking either to God or man, speak no vain words, Isaiah 58.13.
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now it is most consonant to that end and office, which thou hadst the vse of speech giuen thee, let thy tongue be a consonant to serue God, to sound out his prayses continually.
now it is most consonant to that end and office, which thou Hadst the use of speech given thee, let thy tongue be a consonant to serve God, to found out his praises continually.
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Yea, if thou praise him before the morning-watch, as did that holy-hearted Dauid, Psal. 119.147. yea, if at mid-night thou rise to giue thankes vnto him, Psal. 119.12.
Yea, if thou praise him before the morning-watch, as did that holy-hearted David, Psalm 119.147. yea, if At midnight thou rise to give thanks unto him, Psalm 119.12.
If seauen times a day thou prayse him, v. 164. yea, if thy mouth daily rehearse his righteousnesse and saluation, Psal. 7.15. yea, if all the dayes of thy life thou prayse thy God, Psal. 146.2. and make his Statutes thy Songs in the house of thy pilgrimage, Psal. 119.54. yea, not onely praising him, but praying to him earely in the morning, Psal. 5.3. Iob 8.6. yea, at euening, and at morning, and at noone day: so oft as thou eatest:
If seauen times a day thou praise him, v. 164. yea, if thy Mouth daily rehearse his righteousness and salvation, Psalm 7.15. yea, if all the days of thy life thou praise thy God, Psalm 146.2. and make his Statutes thy Songs in the house of thy pilgrimage, Psalm 119.54. yea, not only praising him, but praying to him early in the morning, Psalm 5.3. Job 8.6. yea, At evening, and At morning, and At noon day: so oft as thou Eatest:
Let thy speech be alway gratious and poudered with Salt, Col. 4 6. Let thy tongue spread abroad knowledge, Pro. 15.7 that it may be as the well-spring of life: Prou. 10.11. Vtter the words of grace: Eccles. 10.12. that thy lips may feede many. Prou. 10.21.
Let thy speech be always gracious and powdered with Salt, Col. 4 6. Let thy tongue spread abroad knowledge, Pro 15.7 that it may be as the wellspring of life: Prou. 10.11. Utter the words of grace: Eccles. 10.12. that thy lips may feed many. Prou. 10.21.
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hast thou serued Sathan with them, eyther in hearing what thou shouldest not haue heard, profane Enterludes and Stage-playes, filthy Songs, scurrulous talke, whereby thou hast opened those two dores to let in sinne into thy soule? or hast thou refused to heare what thou shouldest haue heard? hast thou turned away thine eare from hearing the Law? Prou 28. Hast thou had heauy and vncircumcised eares, Ier. 6.10. Psal. 40.8. Hast thou beene an Idoll with eares and heard not, Ezek. 13.2. A deafe Adder stopping thine eares at the voyce of the Charmer, Psal. 58.4. now serue God with that little part of thy body:
hast thou served Sathan with them, either in hearing what thou Shouldst not have herd, profane Interludes and Stageplays, filthy Songs, scurrilous talk, whereby thou hast opened those two doors to let in sin into thy soul? or hast thou refused to hear what thou Shouldst have herd? hast thou turned away thine ear from hearing the Law? Prou 28. Hast thou had heavy and uncircumcised ears, Jeremiah 6.10. Psalm 40.8. Hast thou been an Idol with ears and herd not, Ezekiel 13.2. A deaf Adder stopping thine ears At the voice of the Charmer, Psalm 58.4. now serve God with that little part of thy body:
now stop thine eares at the hearing of sinne, Esay 33.15. and open them to heare what the Spirit saith, Reu. 2. Cause thine eare to heare wisedome, Prou. 2.2. Giue eare to vnderstanding, Prou. 14. Heare counsell, and receiue instruction, that thou maist be wise now in the latter end, Prou. 19.20. Be wise, and hearken to the corrections of life, Prou. 15.3. Heare the Word of God:
now stop thine ears At the hearing of sin, Isaiah 33.15. and open them to hear what the Spirit Says, Reu. 2. Cause thine ear to hear Wisdom, Prou. 2.2. Give ear to understanding, Prou. 14. Hear counsel, and receive instruction, that thou Mayest be wise now in the latter end, Prou. 19.20. Be wise, and harken to the corrections of life, Prou. 15.3. Hear the Word of God:
Sit at Christs feete with Mary, Luke 10.39. Heare with heede taking, Luke 8.18. Heare with an honest heart, vers. 15. Heare and forget not, Iames 1.24. Heare and practise, vers. 22. so thou shalt serue God with thy hearing. Moreouer, for thine Hands:
Fit At Christ feet with Marry, Lycia 10.39. Hear with heed taking, Lycia 8.18. Hear with an honest heart, vers. 15. Hear and forget not, James 1.24. Hear and practise, vers. 22. so thou shalt serve God with thy hearing. Moreover, for thine Hands:
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If thou hast stolne, steale no more, but worke with thine owne hands, Ephes. 4.28. Keepe them innocent and pure, Psal. 24 41. Shake thine hands from taking any gifts, Esay 33 15. Let no blot or stain cleaue vnto them.
If thou hast stolen, steal no more, but work with thine own hands, Ephesians 4.28. Keep them innocent and pure, Psalm 24 41. Shake thine hands from taking any Gifts, Isaiah 33 15. Let no blot or stain cleave unto them.
Iob 31.7 Strengthen them to doe good workes, Nehem. 2.18, Open thy hand to thy brother, to the poore, to the needy, Deut. 15.11. Stretch thy hand out, of the increase that God giues thee, Prou. 31. And stretch out thy hands also to the Lord.
Job 31.7 Strengthen them to do good works, Nehemiah 2.18, Open thy hand to thy brother, to the poor, to the needy, Deuteronomy 15.11. Stretch thy hand out, of the increase that God gives thee, Prou. 31. And stretch out thy hands also to the Lord.
So shall thy hands serue God. For thy Feete: if they haue declined and made haste to deceit, Iob 23.11. if they carryed thee with lewd company out of the way of Gods Commandements, to vanities or to vices, to filthinesse or to follies, to Playes or to Brothell-houses:
So shall thy hands serve God. For thy Feet: if they have declined and made haste to deceit, Job 23.11. if they carried thee with lewd company out of the Way of God's commandments, to vanities or to vices, to filthiness or to follies, to Plays or to brothelhouses:
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And keepe the way of the righteous, Prou. 2.20. So shalt thou serue God and keepe thy soule. Prou. 16.17. Walke not in vanities, Iob 31.5. nor in the counsell of the wicked. Psal. 1.1. but run the wayes of Gods Commandements.
And keep the Way of the righteous, Prou. 2.20. So shalt thou serve God and keep thy soul. Prou. 16.17. Walk not in vanities, Job 31.5. nor in the counsel of the wicked. Psalm 1.1. but run the ways of God's commandments.
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and spirit, and minde, and body, to serue the Lord as they did, consecrating these and the rest of thy members, parts and powers, externall and internall, to Gods seruice, which that thou maist more willingly performe, let these Motiues for conclusion of this Vse, adde Spurres vnto thee to runne along with old Simeon to the seruice of this best Master, to whom I recommend thee.
and Spirit, and mind, and body, to serve the Lord as they did, consecrating these and the rest of thy members, parts and Powers, external and internal, to God's service, which that thou Mayest more willingly perform, let these Motives for conclusion of this Use, add Spurs unto thee to run along with old Simeon to the service of this best Master, to whom I recommend thee.
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the body was not made for fornication, nor vncleannesse, nor adultery, nor drunkennesse, nor for any other workes of the flesh, which are recited Gal. 5.19. but for the Lord, 1 Cor. 6.23. and the Lord for the body.
the body was not made for fornication, nor uncleanness, nor adultery, nor Drunkenness, nor for any other works of the Flesh, which Are recited Gal. 5.19. but for the Lord, 1 Cor. 6.23. and the Lord for the body.
or a sumptuous house for his enemie to dwell in? Did the Lord thinkest thou oh vaine man, that seruest thy lusts, thy pleasures, the World, the Diuell, forme and frame this excellent Fabricke and composure of thy body, more sumptuous, artificiall, magnificent,
or a sumptuous house for his enemy to dwell in? Did the Lord Thinkest thou o vain man, that servest thy Lustiest, thy pleasures, the World, the devil, Form and frame this excellent Fabric and composure of thy body, more sumptuous, artificial, magnificent,
then the Aegyptian Pyramides, then Salomons Temple, then all splendent and glorious buildings vnder the Sunne, that are made of Lime, Stone, Lead, Wood;
then the Egyptian Pyramids, then Solomon's Temple, then all splendent and glorious buildings under the Sun, that Are made of Lime, Stone, Led, Wood;
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an immortall soule, into this externall structure and building of the body, for the Diuell his mortall enemie to dwell in? to take possession and keepe habitation by his eldest Sonne, Sinne? Will any earthly Monarch suffer a Traitor, a Tyrant,
an immortal soul, into this external structure and building of the body, for the devil his Mortal enemy to dwell in? to take possession and keep habitation by his eldest Son, Sin? Will any earthly Monarch suffer a Traitor, a Tyrant,
And will the King of Kings suffer it? Can a meane man indure another man, which means to abuse him, to inioy his Table, his Bed, his Wife? chiefely that shee to whom hee is betroathed and wedded, should prostitute her selfe to his enemie? And will the Lord that is as a zealous,
And will the King of Kings suffer it? Can a mean man endure Another man, which means to abuse him, to enjoy his Table, his Bed, his Wife? chiefly that she to whom he is betrothed and wedded, should prostitute her self to his enemy? And will the Lord that is as a zealous,
now if thou suffer this great Temple-spoyler, this Dionisius, the Diuell, to abuse thy vessels, by offering them to him by vncleannesse, to pollute this Temple, this body of thine by sinne:
now if thou suffer this great Temple-spoyler, this Dionysius, the devil, to abuse thy vessels, by offering them to him by uncleanness, to pollute this Temple, this body of thine by sin:
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least by hardening thy heart, corrupting thy conscience, deprauing thy will, blinding thy minde, ecclipsing thy reason, dulling thy memory, disordering thy affections, spoyling and defiling thy whole man, giuing ouer that body of thine which God made for himselfe, to be sinnes Brothell-house,
lest by hardening thy heart, corrupting thy conscience, depraving thy will, blinding thy mind, eclipsing thy reason, dulling thy memory, disordering thy affections, spoiling and defiling thy Whole man, giving over that body of thine which God made for himself, to be Sins Brothel-house,
dresse it, and sweepe and garnish it, as a Chamber for Christ to keepe his Passeouer in, that the destroying Angell may passe ouer thee, vvhen hee comes in Iudgement.
dress it, and sweep and garnish it, as a Chamber for christ to keep his Passover in, that the destroying Angel may pass over thee, when he comes in Judgement.
beginning and continuing the Quire vnto thee, to sing and ring forth his prayses; thy tongue fitted to speake Magnaliae Dei, the wonderfull workes of God:
beginning and Continuing the Choir unto thee, to sing and ring forth his praises; thy tongue fitted to speak Magnaliae Dei, the wonderful works of God:
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and to confesse to Gods glory, as Ioshuah tels Achan, Iosh. 7. those numerous and haynous sinnes of thine wherewith thou hast offended God, more then all the vnreasonable creatures:
and to confess to God's glory, as Joshua tells achan, Joshua 7. those numerous and heinous Sins of thine wherewith thou hast offended God, more then all the unreasonable creatures:
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how euer the ill Angell eyther strikes thee dumbe (as the good did Zachary ) or if thou speakest, Sathan oyles the Clocke of thy tongue to strike after his setting, and moue after his motion.
how ever the ill Angel either strikes thee dumb (as the good did Zachary) or if thou Speakest, Sathan oils the Clock of thy tongue to strike After his setting, and move After his motion.
Thy head abounding with moisture more then the heads of many Birds, and Beasts, ready to distill into thine eyes, that thou mightest weepe for thy sinnes more then the rest,
Thy head abounding with moisture more then the Heads of many Birds, and Beasts, ready to distil into thine eyes, that thou Mightest weep for thy Sins more then the rest,
as Will, Reason, Memory, Vnderstanding, Phantasie, the Heart, with the Affections thereof, all fitted for Gods Seruice in the same symetrie and proportion.
as Will, Reason, Memory, Understanding, Fantasy, the Heart, with the Affections thereof, all fitted for God's Service in the same symmetry and proportion.
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GOD hauing fed, fostered, educated, nourished, cloathed thee, from thy first forming in the wombe, till this present minute and moment of time, wherein thou liuest a rebellious sinner against thy God:
GOD having fed, fostered, educated, nourished, clothed thee, from thy First forming in the womb, till this present minute and moment of time, wherein thou Livest a rebellious sinner against thy God:
and reseruing thee vntill this present houre in health and strength, from the fury and force of the Elements, Fire and Water, &c. From the might of the Creatures;
and reserving thee until this present hour in health and strength, from the fury and force of the Elements, Fire and Water, etc. From the might of the Creatures;
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as also from the malice of the Diuell, and his substitute infernall Spirits, who (without Gods restraint) would haue torne thee in pieces and carryed thy soule (as they will doe the sinners in Iudgement) in triumph to hell.
as also from the malice of the devil, and his substitute infernal Spirits, who (without God's restraint) would have torn thee in Pieces and carried thy soul (as they will do the Sinners in Judgement) in triumph to hell.
so louing, so large, with the addition and multiplication of so many and manifold vndeserued positiue blessings? Doe not all these (I say) call for, vrge, require, plead for,
so loving, so large, with the addition and multiplication of so many and manifold undeserved positive blessings? Do not all these (I say) call for, urge, require, plead for,
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if this thy adopted fostered childe, this thy so much fauoured Seruant, should reiect thee (thou still out of thy loue continuing his meanes and maintenance) and serue thy mortall enemie? Now make Application:
if this thy adopted fostered child, this thy so much favoured Servant, should reject thee (thou still out of thy love Continuing his means and maintenance) and serve thy Mortal enemy? Now make Application:
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thus thou dealest with God, in seruing (notwithstanding all his fauours to thee, temporall and spirituall) him who is the professed enemy of God, of Christ, of the Gospell, of the Church, of man, of thee,
thus thou dealest with God, in serving (notwithstanding all his favours to thee, temporal and spiritual) him who is the professed enemy of God, of christ, of the Gospel, of the Church, of man, of thee,
The grace of God hath appeared vnto thee, teaching to deny vngodlinesse and worldly lusts, and to liue soberly, righteously, and godlily in this present world. Tit. 2.11.
The grace of God hath appeared unto thee, teaching to deny ungodliness and worldly Lustiest, and to live soberly, righteously, and godlily in this present world. Tit. 2.11.
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and take no thought for the flesh, to fulfill the lusts thereof, Rom. 13.12. I pray you let vs ponder, that what arguments the inspired Apostle Paul vseth to the Romanes, Philippians, Thessalonians, Ephesians, to incite them to the sincere seruice of GOD, the same may be vrged and pressed vpon vs in this Land;
and take no Thought for the Flesh, to fulfil the Lustiest thereof, Rom. 13.12. I pray you let us ponder, that what Arguments the inspired Apostle Paul uses to the Romans, Philippians, Thessalonians, Ephesians, to incite them to the sincere service of GOD, the same may be urged and pressed upon us in this Land;
so wee were once nuzled, and blinded with them, in the same cloud and mist of ignorance and vnbeleefe, sinners, of the Gentiles, without God in Christ.
so we were once nuzzled, and blinded with them, in the same cloud and missed of ignorance and unbelief, Sinners, of the Gentiles, without God in christ.
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or thou mightst haue continued with thy fore-fathers, wrapped and enueloped in the Aegyptian darknesse of Popery, where the light of his Truth should haue beene hid from thee:
or thou Mightest have continued with thy Forefathers, wrapped and enveloped in the Egyptian darkness of Popery, where the Light of his Truth should have been hid from thee:
but now that his wayes are reuealed to Iacob, and his saluation to Israell; since thou hast heard his Word, if thou wilt not fall downe and worship him,
but now that his ways Are revealed to Iacob, and his salvation to Israel; since thou hast herd his Word, if thou wilt not fallen down and worship him,
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better thou hadst neuer heard of Christ, then now vvith Herod to mocke him, when with the Childe-murthering Herod thou prete•ding to worship and serue him, thou dost but serue thy selfe and thine owne ends, by all lewd courses, sinfull and sinister meanes whatsoeuer.
better thou Hadst never herd of christ, then now with Herod to mock him, when with the Childe-murthering Herod thou prete•ding to worship and serve him, thou dost but serve thy self and thine own ends, by all lewd courses, sinful and sinister means whatsoever.
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and sinnes punishment, the second death, euen to serue God: so runne all the streames of the waters of the Well of life: so Zachary prophesieth: Luke 1.74.75.
and Sins punishment, the second death, even to serve God: so run all the streams of the waters of the Well of life: so Zachary Prophesieth: Luke 1.74.75.
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so Paul perswades the Corinthians, that being bought with a price, they should glorifie God in their bodies and their spirits which were Gods. So Peter presseth the same vpon the dispersed Iewes, commenting,
so Paul persuades the Corinthians, that being bought with a price, they should Glorify God in their bodies and their spirits which were God's So Peter Presseth the same upon the dispersed Iewes, commenting,
not any of these corruptible things, as gold and siluer, the earths redundance; not pearles & precious stones, the treasures of the Land and Sea, the Indians store,
not any of these corruptible things, as gold and silver, the earth's redundance; not Pearls & precious stones, the treasures of the Land and Sea, the Indians store,
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as also of our Vocation? Sure nothing else, but 1. holinesse, 2. and the feare of God (which is the ground of his seruice) 3. and renounciation of a vaine conuersation,
as also of our Vocation? Sure nothing Else, but 1. holiness, 2. and the Fear of God (which is the ground of his service) 3. and renunciation of a vain Conversation,
that the end why Christ gaue himselfe for his Church, redeeming vs from all iniquitie, vvas that wee should be a peculiar people vnto him, zealous of good workes, Tit. 1.2.14. with infinite the like places, plainely demonstrating that as redemption by Christ is not generall and vniuersall; (for then Iudas, Herod, Pilate, Esau, and others, sonnes of perdition, ordayned to condemnation, should haue beene redeemed) but limited, proper and peculiar to his Elect, to his Church, to his People.
that the end why christ gave himself for his Church, redeeming us from all iniquity, was that we should be a peculiar people unto him, zealous of good works, Tit. 1.2.14. with infinite the like places, plainly Demonstrating that as redemption by christ is not general and universal; (for then Iudas, Herod, Pilate, Esau, and Others, Sons of perdition, ordained to condemnation, should have been redeemed) but limited, proper and peculiar to his Elect, to his Church, to his People.
so those that continue still in their sinnes, frozen in their dregges, incredulous and vnbeleeuing, impious in their liuing, impure in their conuersing, giuen ouer to strange lusts and vile affections, making their belly their God,
so those that continue still in their Sins, frozen in their dregs, incredulous and unbelieving, impious in their living, impure in their conversing, given over to strange Lustiest and vile affections, making their belly their God,
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Luke 11. then where is his honor? if our Master, then where is his seruice? And sure if we call him Father which without respect of persons iudgeth euery man,
Lycia 11. then where is his honour? if our Master, then where is his service? And sure if we call him Father which without respect of Persons Judgeth every man,
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otherwise wee borrowing the same vizards vvhich the Pharisies long since cast off with their liues, wee should be branded with the same note of painted Sepulchers and whited wals,
otherwise we borrowing the same vizards which the Pharisees long since cast off with their lives, we should be branded with the same note of painted Sepulchers and whited walls,
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Now, who is able to promote, if God doe not? 1. Wealth, 2. Worship, 3. Honour, 4. Peace, 5. Protection in danger, 6. Approbation, 7. Acceptation, 8. outward Blessings, 9. reward of Inheritance, 10. Curses remoued, Plagues escaped, all these are the Pedisseques, the hand-maides,
Now, who is able to promote, if God do not? 1. Wealth, 2. Worship, 3. Honour, 4. Peace, 5. Protection in danger, 6. Approbation, 7. Acceptation, 8. outward Blessings, 9. reward of Inheritance, 10. Curses removed, Plagues escaped, all these Are the Pedisseques, the handmaidens,
For Riches, Wealth, and outward blessings, as they are promised, so they were giuen and exhibited vnto Abraham, Isaack, Iacob, Iob, Dauid, Salomon, &c. with infinite others,
For Riches, Wealth, and outward blessings, as they Are promised, so they were given and exhibited unto Abraham, Isaac, Iacob, Job, David, Solomon, etc. with infinite Others,
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and Pietie the meanes to prosperitie, as is Psal. 1. so let any (to stand vpon no moe places) read Exod. 23.25. and hee will confesse that this is as true, as God himselfe is true.
and Piety the means to Prosperity, as is Psalm 1. so let any (to stand upon no more places) read Exod 23.25. and he will confess that this is as true, as God himself is true.
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If any man be troubled with that scruple which perplexed Iob, Ieremy and Dauid, in their time, that the slaues of Sathan are in outward peace and pompe,
If any man be troubled with that scruple which perplexed Job, Ieremy and David, in their time, that the slaves of Sathan Are in outward peace and pomp,
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and seeming-prosperitie, when Gods Seruants are in the ebbe, and going downe the winde, the same Scriptures salue and satisfie the sore of this Obiection, where it was first made, to which place I referre you, Psal. 73. and Iob 21. The second meede and reward of Gods seruants, is Honour, that continuing as inuiolable, as the Decrees of the Meedes and Persians, which God auoucheth to Samuel of reiected Saul, Those that honour mee I will honour them, 1 Sam. 2.30.
and seeming-prosperitie, when God's Servants Are in the ebb, and going down the wind, the same Scriptures salve and satisfy the soar of this Objection, where it was First made, to which place I refer you, Psalm 73. and Job 21. The second meed and reward of God's Servants, is Honour, that Continuing as inviolable, as the Decrees of the Meeds and Persians, which God avoucheth to Samuel of rejected Saul, Those that honour me I will honour them, 1 Sam. 2.30.
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Them whosoeuer, whatsoeuer, wheresoeuer they be, Kings and Kesars, poore and pesants, that performe homage and fealtie vnto God, holding their soules, their lands,
Them whosoever, whatsoever, wheresoever they be, Kings and Kesars, poor and peasants, that perform homage and fealty unto God, holding their Souls, their Lands,
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and their liues in Capite from God, those the mightie Iehouah, who onely can set vp and pull downe, aduance and deiect, will honour, they shall be gracious in his eyes, dreaded of their enemies,
and their lives in Capite from God, those the mighty Jehovah, who only can Set up and pull down, advance and deject, will honour, they shall be gracious in his eyes, dreaded of their enemies,
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as was Ioshuah and Dauid; and honoured of all those that are round about them. This is Gods Law of Paritie, ratified in the high Court of Parliament in Heauen,
as was Joshua and David; and honoured of all those that Are round about them. This is God's Law of Parity, ratified in the high Court of Parliament in Heaven,
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and put in execution in earth, 1. Abraham, Gods friend, 2. Ioseph, 3. Moses, 4. Samuel, deuoted to Gods Seruice, proued the truth of this Promise, the first honoured in the presence of his friends, of his neighbours, of his enemies, Gen. 18.18. & Ch. 20.3. 23.6. The second found store of Honour where euer he came:
and put in execution in earth, 1. Abraham, God's friend, 2. Ioseph, 3. Moses, 4. Samuel, devoted to God's Service, proved the truth of this Promise, the First honoured in the presence of his Friends, of his neighbours, of his enemies, Gen. 18.18. & Christ 20.3. 23.6. The second found store of Honour where ever he Come:
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Infinite such examples might be recited, the time would be too short to shew how Gedion, Baarack, Iob, Dauid, &c. the faithfull Seruants of God, were exalted from the Threshing-floore, Iudg. 6.11. Iudg. 4.6. From the Sheepe-fold;
Infinite such Examples might be recited, the time would be too short to show how Gideon, Baarack, Job, David, etc. the faithful Servants of God, were exalted from the threshing-floor, Judges 6.11. Judges 4.6. From the Sheepfold;
Not to seeke it, as Mary sought Christ, where it is not, preposterously and carnally: eyther of the world, as the ambitious Iewes did, Iohn 5.44. nor from the vaine breaths of men, as the hypocriticall Pharisies did, Iohn 12.43. Much lesse at the hands of the Diuell, as Balaam did.
Not to seek it, as Marry sought christ, where it is not, preposterously and carnally: either of the world, as the ambitious Iewes did, John 5.44. nor from the vain breathes of men, as the hypocritical Pharisees did, John 12.43. Much less At the hands of the devil, as balaam did.
and hee that built Babell, and he that burnt Dianaes Temple, did. Genes. 11.3. By Rebellions and Treasons, as Absolon did, 2 Sam. 18.18. as the Papists by King killings, and Powder-plots:
and he that built Babel, and he that burned Diana's Temple, did. Genesis. 11.3. By Rebellions and Treasons, as Absalom did, 2 Sam. 18.18. as the Papists by King killings, and Gunpowder plots:
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as our drunkards by their vnreasonable quaffings, by quarrelling, fighting and stabbing; as our vaine and vicious Gallants in their falsly supposed manhoods:
as our drunkards by their unreasonable quaffings, by quarreling, fighting and stabbing; as our vain and vicious Gallants in their falsely supposed manhoods:
For, as wicked and vngodly men seruing the Diuell, whose Children they are, Ioh. 8.44. by seruing sinne, 1 Iohn 3.8. suffering it to raigne in their mortall bodies, Rom. 6 12. are called and accounted the enemies and haters of God, Rom. 1.30. Rom. 8.7. vnruly and vntamed Heffers, H•s. 4.16. Spurners against God, Deut. 32.15. A rebellious and a false seede, Esay 57.3.4. Conspirators, and such as stretch their hands out against God, as Iob and Ieremie call them, Ier. 11.9. Iob 15.25. Dispisers of the Spirit of Grace, Heb. 10.29. Stout against God in their words, Mal. 3.13. Contemners of his wayes, Iob 21.14. Setting their mouthes against heauen, Psal. 73.9. Dispising both the Word of God, vvith the Iewes, 2 Chron. 24.19. Psal, 50.17. and the Workes of God, as did the Gentiles, Rom. 1.21.22.
For, as wicked and ungodly men serving the devil, whose Children they Are, John 8.44. by serving sin, 1 John 3.8. suffering it to Reign in their Mortal bodies, Rom. 6 12. Are called and accounted the enemies and haters of God, Rom. 1.30. Rom. 8.7. unruly and untamed Heifers, H•s. 4.16. Spurners against God, Deuteronomy 32.15. A rebellious and a false seed, Isaiah 57.3.4. Conspirators, and such as stretch their hands out against God, as Job and Ieremie call them, Jeremiah 11.9. Job 15.25. Despisers of the Spirit of Grace, Hebrew 10.29. Stout against God in their words, Malachi 3.13. Contemners of his ways, Job 21.14. Setting their mouths against heaven, Psalm 73.9. Despising both the Word of God, with the Iewes, 2 Chronicles 24.19. Psalm, 50.17. and the Works of God, as did the Gentiles, Rom. 1.21.22.
so the Lord hath threatned to despise such despisers, 1 Sam. 2.30. to deride such deriders, and to lay their honors in the dust, Psal. 2.4. Cursed are they of the Lord, like the inhabitants of Meros, Iudg. 5.23.
so the Lord hath threatened to despise such despisers, 1 Sam. 2.30. to deride such deriders, and to lay their honours in the dust, Psalm 2.4. Cursed Are they of the Lord, like the inhabitants of Meros, Judges 5.23.
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or as a filthy vessell, Ier. 22.24. & 28. Nay, though Saul be a King, if hee reiect and forsake the seruice of God, God will reiect and cast him away to, 1 Sam. 15.16.
or as a filthy vessel, Jeremiah 22.24. & 28. Nay, though Saul be a King, if he reject and forsake the service of God, God will reject and cast him away to, 1 Sam. 15.16.
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Yea, Ierusalem, if shee refuse to obey her God, shall be an habitation of Diuels, Reu. 18.2. The Iewes, though Ruhamah, shall be Lo-ruhamah, though Ammi, Gods people, yet if they forsake the seruice of God, they shall be Lo-ammi, none of Gods people, Hos. 1.6.9.
Yea, Ierusalem, if she refuse to obey her God, shall be an habitation of Devils, Reu. 18.2. The Iewes, though Ruhamah, shall be Lo-ruhamah, though Ammi, God's people, yet if they forsake the service of God, they shall be Lo-ammi, none of God's people, Hos. 1.6.9.
they shall be blamed and shamed, and come to an ignominious and odious end. Euery creature shall conspire their destruction that serue not their Lord and Master, the Creator.
they shall be blamed and shamed, and come to an ignominious and odious end. Every creature shall conspire their destruction that serve not their Lord and Master, the Creator.
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They hiding their sinnes, and not confessing them to Gods glory, shall not prosper, Prou. 28.13. Their soules shall be smit with feares like Pashur and Cain, Gen. 4. Ier. 10.3. There shall be no peace to them, but sonitus terroris, a sound of terrour round about, Esay 57. Iob 15.20. &c. For their good names:
They hiding their Sins, and not confessing them to God's glory, shall not prosper, Prou. 28.13. Their Souls shall be smit with fears like Pashur and Cain, Gen. 4. Jeremiah 10.3. There shall be no peace to them, but sonitus terroris, a found of terror round about, Isaiah 57. Job 15.20. etc. For their good names:
these shall rot and perish, Prou. 10.7. euen like their wealth and substance, vpon which Gods curse shall seaze, Deut. 28.16.17.18. They shall be made a wonder, a Prouerbe, and a reproach amongst all people, an astonishment;
these shall rot and perish, Prou. 10.7. even like their wealth and substance, upon which God's curse shall seize, Deuteronomy 28.16.17.18. They shall be made a wonder, a Proverb, and a reproach among all people, an astonishment;
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Therefore as Dauid concludes to the comfort of Gods Seruants after the enumeration of many blessings, Thus shall the man be blessed that feareth the Lord:
Therefore as David concludes to the Comfort of God's Servants After the enumeration of many blessings, Thus shall the man be blessed that fears the Lord:
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so I may say in these particulars, and many moe plagues denounced from the mouth of GOD, as in Leuit. 26.16. Psal. 49.12. Psal. 107.10. Prou. 3.33. vpon the wicked in this life, besides those which they shall feele and finde in their death, Iob 13.26. Psal. 49.14. And in Iudgement, Dan. 12.2. Esay 2.11. Reu. 1.7. Reu. 6.15. Mat. 25. and 41. and in hell, Marke 9.43.44. Luke 13.28. Reuel. 9.6. Loe thus shall the man be plagued that serueth not God.
so I may say in these particulars, and many more plagues denounced from the Mouth of GOD, as in Levites 26.16. Psalm 49.12. Psalm 107.10. Prou. 3.33. upon the wicked in this life, beside those which they shall feel and find in their death, Job 13.26. Psalm 49.14. And in Judgement, Dan. 12.2. Isaiah 2.11. Reu. 1.7. Reu. 6.15. Mathew 25. and 41. and in hell, Mark 9.43.44. Lycia 13.28. Revel. 9.6. Loe thus shall the man be plagued that serveth not God.
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If any beleeue not these testimonies, let him looke his owne face in the glasse of the examples of Pharaoh, Herod, Nebuchadnezzar, Holofernes, of Iulian the Apostate, Ʋalerian, Antiochus, Nero, Domitian, Decius, Dioclesian, Ba•aze•, with infinite others, from the Word,
If any believe not these testimonies, let him look his own face in the glass of the Examples of Pharaoh, Herod, Nebuchadnezzar, Holofernes, of Iulian the Apostate, Ʋalerian, Antiochus, Nero, Domitian, Decius, Diocletian, Ba•aze•, with infinite Others, from the Word,
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and Histories, as they are recorded by the Machabees, Tacitus, Suetonius, Dion, Orosius, &c. and they will speake, that from the beginning of the world till now, sinne alwayes brought shame,
and Histories, as they Are recorded by the Maccabees, Tacitus, Suetonius, Dion, Orosius, etc. and they will speak, that from the beginning of the world till now, sin always brought shame,
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and that Gods dishonour brought Gods disfauour, death to the body, damnation to the soule: which considerations may be whips and goads to driue vs to the dutie vrged.
and that God's dishonour brought God's disfavour, death to the body, damnation to the soul: which considerations may be whips and goads to driven us to the duty urged.
the people that hearken vnto Gods voyce, are a precious people vnto him, high aboue all Nations, in praise, in name, and honor, Deut. 26.17.18.19. Aske the verdict and censure of all the Prophets, and Apostles, and the Seruants of God, Esay, Micah, S. Paul, S. Iames, S. Peter; yea, of Christ himselfe:
the people that harken unto God's voice, Are a precious people unto him, high above all nations, in praise, in name, and honour, Deuteronomy 26.17.18.19. Ask the verdict and censure of all the prophets, and Apostles, and the Servants of God, Isaiah, micah, S. Paul, S. James, S. Peter; yea, of christ himself:
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and according as they were inspired by the Spirit of Truth and knew in their owne experience, they will say that the way to be great, is to be good: to rise, is to fall;
and according as they were inspired by the Spirit of Truth and knew in their own experience, they will say that the Way to be great, is to be good: to rise, is to fallen;
to be exalted, is to be humbled vnder the mighty hand of God, 1 Pet. 5.6. The way to seeke glory, and honour, and immortalitie, is to continue in well doing, Rom. 2.7. to be fixed, established, and to indure for euer, is to beleeue, and to fulfill the will of God, Esay 7.9. 1 Iohn 2.17. and that the onely thing that it good for man, is to walke with God, Mic. 6.8.
to be exalted, is to be humbled under the mighty hand of God, 1 Pet. 5.6. The Way to seek glory, and honour, and immortality, is to continue in well doing, Rom. 2.7. to be fixed, established, and to endure for ever, is to believe, and to fulfil the will of God, Isaiah 7.9. 1 John 2.17. and that the only thing that it good for man, is to walk with God, Mic. 6.8.
Yea, Tully and Aristotle, that made Honour the subsequent and effect of Vertue and Goodnes: the Aegyptians that painted it betwixt Humilitie and Labour:
Yea, Tully and Aristotle, that made Honour the subsequent and Effect of Virtue and goodness: the egyptians that painted it betwixt Humility and Labour:
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the Romanes that so composed their Temples, that a man must first passe by the Temple of Humilitie and Vertue, ere hee could touch the Shrine of Honour;
the Romans that so composed their Temples, that a man must First pass by the Temple of Humility and Virtue, ere he could touch the Shrine of Honour;
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yea, and infinitely more able then Assuerus was to honour Mordocheus, Hest. 6.6. Nabuchadnezzar Daniel, Dan. 5.7. Pharaoh, Ioseph; yea, or Saul any of his Captaines or followers, for all his baosts of his Fields and Vineyards, 1 Sam. 22.7. since his alone is Greatnesse, and Power, and Glory, and Victory:
yea, and infinitely more able then Assuerus was to honour Mordecai, Hest. 6.6. Nebuchadnezzar daniel, Dan. 5.7. Pharaoh, Ioseph; yea, or Saul any of his Captains or followers, for all his baosts of his Fields and Vineyards, 1 Sam. 22.7. since his alone is Greatness, and Power, and Glory, and Victory:
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and royall apparrell, setting on their heads a Princely Diadem, putting a Chaine of gold about their neckes, Rings vpon their fingers, mounting them on their Steedes,
and royal apparel, setting on their Heads a Princely Diadem, putting a Chain of gold about their necks, Rings upon their fingers, mounting them on their Steeds,
or setting them in a gorgeous Chariot, with Proclamations before them of the Kings fauours towards them, was the chiefe luster and eminencie that earthly Kesars could dignifie their chiefest Seruants withall, Gen. 41.42.43.44. Hest. 6.9.11. &c.
or setting them in a gorgeous Chariot, with Proclamations before them of the Kings favours towards them, was the chief luster and eminency that earthly Kesars could dignify their chiefest Servants withal, Gen. 41.42.43.44. Hest. 6.9.11. etc.
for in stead of these fine Linnens and royall Roabes that are exposed to the corrupting Moath and consuming Time, God will clothe his with the externall and internall Roabes of Grace, the righteousnesse of Christ, Esay 49.16. Rom. 13.14. they shall not haue a fading but a flourishing, not a mortall but an immortall Crowne, not of Gold but of Glory;
for in stead of these fine Linens and royal Robes that Are exposed to the corrupting Moath and consuming Time, God will cloth his with the external and internal Robes of Grace, the righteousness of christ, Isaiah 49.16. Rom. 13.14. they shall not have a fading but a flourishing, not a Mortal but an immortal Crown, not of Gold but of Glory;
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that is, they shall not haue a Chaine of Gold onely, Psal. 45.13. but of golden Graces knit together by Saint Peter, 1 Pet. 1.4.5.6. &c. In stead of a Ring they shall be placed as Signets on the Lords right hand, Ier. 22.24.
that is, they shall not have a Chain of Gold only, Psalm 45.13. but of golden Graces knit together by Saint Peter, 1 Pet. 1.4.5.6. etc. In stead of a Ring they shall be placed as Signets on the lords right hand, Jeremiah 22.24.
I cannot say they shall ascend vp in a chariot (though Elias were so taken vp) but they shall be aduanced to choise mansions in such a Kingdome as surpasseth all the Kingdomes of the earth,
I cannot say they shall ascend up in a chariot (though Elias were so taken up) but they shall be advanced to choice mansions in such a Kingdom as Surpasses all the Kingdoms of the earth,
as much as the Sun the Clouds, or Salomons Throne Iobs Dunghill, Ephes. 2.6. Iohn 14.2. Reu. 3.12. where they shall be Kings and Priests for euer, Reu. 1.6. Such honour haue all his Saints. Psal. 149.9.
as much as the Sun the Clouds, or Solomon's Throne Jobs Dunghill, Ephesians 2.6. John 14.2. Reu. 3.12. where they shall be Kings and Priests for ever, Reu. 1.6. Such honour have all his Saints. Psalm 149.9.
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despised, reuiled, and euill spoken of; yea, reputed as the filth of the world, 1 Cor. 4.9.12.13. and the off-scouring of all things. Answ. It is true indeede:
despised, reviled, and evil spoken of; yea, reputed as the filth of the world, 1 Cor. 4.9.12.13. and the offscouring of all things. Answer It is true indeed:
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of profane men, children of Beliall: of fooles and naturalists: (for so are all vngodly men tearmed, Psal. 14.1. Psal. 53.1. Luke 12.20. Ier. 4. &c. ) Of such wee are reputed fooles for Christs sake, yet are wee wise in Christ; though weak, yet strong; though despised, yet honourable; 1 Cor. 4.10. Honourable, though not with wicked men, yet wee shall be hereafter, when wee must sit in ioynt Commission with Christ, in Iudgement vpon them.
of profane men, children of Belial: of Fools and naturalists: (for so Are all ungodly men termed, Psalm 14.1. Psalm 53.1. Lycia 12.20. Jeremiah 4. etc.) Of such we Are reputed Fools for Christ sake, yet Are we wise in christ; though weak, yet strong; though despised, yet honourable; 1 Cor. 4.10. Honourable, though not with wicked men, yet we shall be hereafter, when we must fit in joint Commission with christ, in Judgement upon them.
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In the meane space wee are honoured of God, and if he be with vs who can be against vs? Rom. 8.31. Besides, if this Motiue will not fixe vpon thee, yet let the greatnesse of reward, the excellencie of the wages, the liberall allowance of Gods Seruants stirre thee vp at last to sing this best part of Simeons Song with heart and voyce, that thou wilt be Gods Seruant:
In the mean Molle we Are honoured of God, and if he be with us who can be against us? Rom. 8.31. Beside, if this Motive will not fix upon thee, yet let the greatness of reward, the excellency of the wages, the liberal allowance of God's Servants stir thee up At last to sing this best part of Simeons Song with heart and voice, that thou wilt be God's Servant:
So here the Lord annoynts vs with the oyle of Gladnesse in the Church militant, though wee haue not the Crowne (till Christs appearing) tryumphant, 2 Tim. 4.8.
So Here the Lord anoints us with the oil of Gladness in the Church militant, though we have not the Crown (till Christ appearing) triumphant, 2 Tim. 4.8.
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For what good thing doth mans heart desire which God doth not promise, and performe to his league Subiects? 1 For their Wealth: he giues them wealthy wages; an hundred-fold, Marke 10.30. Hee builds the Hebrew Mid-wiues houses, Exod. 2. and giues his Seruant Dauid a great portion;
For what good thing does men heart desire which God does not promise, and perform to his league Subjects? 1 For their Wealth: he gives them wealthy wages; an hundredfold, Mark 10.30. He builds the Hebrew Midwives houses, Exod 2. and gives his Servant David a great portion;
the Lord himselfe is their strength, Psal. 27.8. and they shall be strong in the power of his might. Esay 6.10. 4 For Fame: their memoriall shall be blessed; Prou. 10.7. yea, their righteousnesse shall shine as the light, and their iudgement as the noone-day, Psal. 37 6. euen as Salomons did to the furthest South.
the Lord himself is their strength, Psalm 27.8. and they shall be strong in the power of his might. Isaiah 6.10. 4 For Fame: their memorial shall be blessed; Prou. 10.7. yea, their righteousness shall shine as the Light, and their judgement as the noonday, Psalm 37 6. even as Solomon's did to the furthest South.
euen Iudas himselfe, together with the Sunne, the Earth, and the Stones, acquitted CHRIST, (who is tearmed Gods righteous Seruant in Esay, ) and proclaimed his innocencie.
even Iudas himself, together with the Sun, the Earth, and the Stones, acquitted CHRIST, (who is termed God's righteous Servant in Isaiah,) and proclaimed his innocence.
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as hee did in Moses funerall Sermon, Iohn 1. 7 Nay, iustifying them euen against the accusations of the old accuser Sathan, as hee did, Iob, Iob 1. Hence wee haue these Encomiums of Dauid, Ezekias, Asa, Iosias, Moses himselfe, with others in the old Testament, to be men after Gods owne heart;
as he did in Moses funeral Sermon, John 1. 7 Nay, justifying them even against the accusations of the old accuser Sathan, as he did, Job, Job 1. Hence we have these Encomiums of David, Ezekias, Asa, Iosias, Moses himself, with Others in the old Testament, to be men After God's own heart;
Hence also Christ himselfe so famouseth the Centurion, the Canaanitish woman, the good Seruant, Nathaniel, Mary Magdalene, &c. Hence Paul so commends M•ason, Gaius, Philemon, Appia, &c. Luke in the Acts, Steuen, Dorcas, the noble Baraeans, Bernabas, vvith others,
Hence also christ himself so famouseth the Centurion, the Canaanitish woman, the good Servant, Nathaniel, Marry Magdalene, etc. Hence Paul so commends M•ason, Gaius, Philemon, Appia, etc. Luke in the Acts, Stephen, Dorcas, the noble Baraeans, Barnabas, with Others,
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for their Faith, their Sinceritie, Zeale, Almes deedes, Liberalitie, Hospitalitie, Loue to the Word, searching the Scriptures, Holinesse, with other Graces:
for their Faith, their Sincerity, Zeal, Alms Deeds, Liberality, Hospitality, Love to the Word, searching the Scriptures, Holiness, with other Graces:
yet they haue peace with GOD, with Christ, with the Angels, with the Church, with her Children, with their Brethren, vvith the Creatures, with their owne Soules and Consciences, such as none knowes, saue those that inioy it. For Fauour:
yet they have peace with GOD, with christ, with the Angels, with the Church, with her Children, with their Brothers, with the Creatures, with their own Souls and Consciences, such as none knows, save those that enjoy it. For Favour:
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it being as truely verified of God towards his Seruants, (as it is recorded of Augustus Caesar and Traian, these morrally good Emperours) that hee neuer sent any discontented or empty away that was a sutor to him.
it being as truly verified of God towards his Servants, (as it is recorded of Augustus Caesar and Trajan, these morally good emperors) that he never sent any discontented or empty away that was a suitor to him.
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if euer petition were put vp from a sorrowful soule, a beleeuing and a touched heart, a zealous spirit, that receiued not a gracious answere in euery request concerning body or soule, that concerned eyther Gods glory to giue,
if ever petition were put up from a sorrowful soul, a believing and a touched heart, a zealous Spirit, that received not a gracious answer in every request Concerning body or soul, that concerned either God's glory to give,
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the Lords Seruants shall reioyce and sing for ioy of heart, Esay 65.14. they shall reioyce vvith ioy vnspeakeable, 1 Pet. 1.8. and their ioy shall no man take from them. Iohn 16.22. For Pleasures:
the lords Servants shall rejoice and sing for joy of heart, Isaiah 65.14. they shall rejoice with joy unspeakable, 1 Pet. 1.8. and their joy shall no man take from them. John 16.22. For Pleasures:
yet they haue pure and perfect pleasures, such as the worlds swine neuer tasted they are fed with hidden Manna, they keepe a constant Iubilie, and a perpetuall Christmas;
yet they have pure and perfect pleasures, such as the world's Swine never tasted they Are fed with hidden Manna, they keep a constant Jubilee, and a perpetual Christmas;
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feasting Christ, as feasted by him, in that communion they haue with him, in the Word, the Sacraments, Prayer, &c. In vvhich they are satisfied with the fatnesse of Gods House,
feasting christ, as feasted by him, in that communion they have with him, in the Word, the Sacraments, Prayer, etc. In which they Are satisfied with the fatness of God's House,
and drinke abundantly out of the riuers of his pleasures, Psal. 36.9. These wages with many moe, are as the earnest penny, and the Hirelings entring penny, (with vs called the Gods penny) which God giues as assurance and part of greater and better payment hereafter;
and drink abundantly out of the Rivers of his pleasures, Psalm 36.9. These wages with many more, Are as the earnest penny, and the Hirelings entering penny, (with us called the God's penny) which God gives as assurance and part of greater and better payment hereafter;
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& to prouoke others now to sacrifice their bodies to God as is most reason, as the Apostle cals it, a reasonable seruice, Rom. 12.1. let them know these bodies shall then be like the Angels in heauen, Mat. 22.30. they shall shine as Starres, Dan. 12.3. yea, as the Sunne in the Kingdome of the Father. Mat. 13.46.
& to provoke Others now to sacrifice their bodies to God as is most reason, as the Apostle calls it, a reasonable service, Rom. 12.1. let them know these bodies shall then be like the Angels in heaven, Mathew 22.30. they shall shine as Stars, Dan. 12.3. yea, as the Sun in the Kingdom of the Father. Mathew 13.46.
For their Soules, they shall be glorious, without spot or wrinckle, Ephes. 5.17. they shall behold the face of God in righteousnesse, and haue fulnesse of ioy in Gods presence. Psal. 16.11.
For their Souls, they shall be glorious, without spot or wrinkle, Ephesians 5.17. they shall behold the face of God in righteousness, and have fullness of joy in God's presence. Psalm 16.11.
For their estate, they shall be Kings, and raigne with God, and Priests to sing Haleluiahs vnto him, Reu. 1.6. (for as they haue serued Christ on earth,
For their estate, they shall be Kings, and Reign with God, and Priests to sing Hallelujahs unto him, Reu. 1.6. (for as they have served christ on earth,
I could tell you further of their ioyes out of the Scripture, in their eminencie, excellencie, fulnesse, glorious greatnesse, and perpetuitie, Psal. 36.8. Mat. 25.21. Esay 21.11. 1 Cor. 2.20.
I could tell you further of their Joys out of the Scripture, in their eminency, excellency, fullness, glorious greatness, and perpetuity, Psalm 36.8. Mathew 25.21. Isaiah 21.11. 1 Cor. 2.20.
how secure the rest, how endlesse and infinite the pleasure is which is prouided for Gods seruants after their departure out of this vaile of misery, 1 Pet. 5.4. Reu. 21.6. 2 Thes. 3.7. Iohn 16.22. Heb. 12.28. &c. with all the accruments, and additions, and amplifications incident to this poynt:
how secure the rest, how endless and infinite the pleasure is which is provided for God's Servants After their departure out of this veil of misery, 1 Pet. 5.4. Reu. 21.6. 2 Thebes 3.7. John 16.22. Hebrew 12.28. etc. with all the accruments, and additions, and amplifications incident to this point:
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and the Heathenish Romanes for the persecuted Christians causes, as Histories manifest) and as it is a further priuiledge, that God oft not onely preserues from dangers,
and the Heathenish Romans for the persecuted Christians Causes, as Histories manifest) and as it is a further privilege, that God oft not only preserves from dangers,
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so it is a wonderfull prerogatiue to, that when the Lord by the prouocation of the vnrighteous, is minded to bring destruction vpon a Land or Country, hee first deliuers his Seruants;
so it is a wonderful prerogative to, that when the Lord by the provocation of the unrighteous, is minded to bring destruction upon a Land or Country, he First delivers his Servants;
as hee did Moses and the Israelites vvhen the wicked were drowned, euen Pharaoh and all the Aegyptians, 5. Or when his owne Seruants are by men appointed to the sword, hee rescues them with their enemies whom he sets in their stead,
as he did Moses and the Israelites when the wicked were drowned, even Pharaoh and all the egyptians, 5. Or when his own Servants Are by men appointed to the sword, he rescues them with their enemies whom he sets in their stead,
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as he rescued Ester, Mordechai, the Iewes, Daniel, and the three Children, when wicked Haman and others their accusers, in their roomes, satisfied the Gallowes, the flaming fire, the mouthes of the Lyons, &c. sauing the Corne and burning the Tares. 6. Or if his Seruants fall into the same temporall punishments with others,
as he rescued Ester, Mordechai, the Iewes, daniel, and the three Children, when wicked Haman and Others their accusers, in their rooms, satisfied the Gallows, the flaming fire, the mouths of the Lyons, etc. Saving the Corn and burning the Tares. 6. Or if his Servants fallen into the same temporal punishments with Others,
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I could draw out these Motiues ad infinitum, and from the Estates, and Excellencies, and Priuiledges of Gods Seruants, in these and other peculiars, in which thou hast no part nor portion,
I could draw out these Motives and infinitum, and from the Estates, and Excellencies, and Privileges of God's Servants, in these and other peculiars, in which thou hast no part nor portion,
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so I might if the point were not too tedious and burthensome to thy memory, presse thee as much on the left side, from the consideration of thy fearefull estate, in the case wherein thou standest, being (as thine owne heart tels thee) the seruant to many a reigning and ruling sinne;
so I might if the point were not too tedious and burdensome to thy memory, press thee as much on the left side, from the consideration of thy fearful estate, in the case wherein thou Standest, being (as thine own heart tells thee) the servant to many a reigning and ruling sin;
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and traiterous Iudas ) thy deserts being a Halter and Hell. For as Christ said it of Couetousnesse, so I say from Christs ground, Mat. 6.24. thou canst not serue God and Mammon, God and the World, God and the Diuell, God and thy Belly, God and thy Bagges, with the Vsurer;
and traitorous Iudas) thy deserts being a Halter and Hell. For as christ said it of Covetousness, so I say from Christ ground, Mathew 6.24. thou Canst not serve God and Mammon, God and the World, God and the devil, God and thy Belly, God and thy Bags, with the Usurer;
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for hee that commits sinne is his, 1 Iohn 3. vvho was the first, and still continues the author of sinne, of lyes, murthers, blasphemies, and the like. Now then see thy danger:
for he that commits sin is his, 1 John 3. who was the First, and still continues the author of sin, of lies, murders, Blasphemies, and the like. Now then see thy danger:
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as hee did Senacharib, and to commit Adultery, as hee did Herod, with other sinnes, as he did Dauid and Peter, when hee sifted, tempted, and rose vp against them.
as he did Senacharib, and to commit Adultery, as he did Herod, with other Sins, as he did David and Peter, when he sifted, tempted, and rose up against them.
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So, so long as thou liuest in sinne, hee is entered into thee, as into Iudas, Iohn 13.27. and doth possesse thee; thou art in his power; Acts 28.18. He rules thee as the Horse-man doth the Horse;
So, so long as thou Livest in sin, he is entered into thee, as into Iudas, John 13.27. and does possess thee; thou art in his power; Acts 28.18. He rules thee as the Horseman does the Horse;
Thou art vnder the most deceitfull Master, the most deluding Laban in the world, who for delight that hee pretends thee, will pay thee damnation that hee intends thee;
Thou art under the most deceitful Master, the most deluding Laban in the world, who for delight that he pretends thee, will pay thee damnation that he intends thee;
And after thou hast laid downe this bruitish body of thine in the dust, hee hath prepared intollerable and eternall burnings for thee in his owne Territories;
And After thou hast laid down this brutish body of thine in the dust, he hath prepared intolerable and Eternal burnings for thee in his own Territories;
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and serue thy new and liuing Master, Christ Iesus, so shalt thou not onely auoid those plagues temporall and externall, which are threatned to those that disobey God, Exod. 23.33. Deut. 7.4. Deut. 28. Deut. 29.45.46.47. &c. Esay 1. Psal. 7. &c. which I pray thee ponder at leasure: as also those eternall hereafter.
and serve thy new and living Master, christ Iesus, so shalt thou not only avoid those plagues temporal and external, which Are threatened to those that disobey God, Exod 23.33. Deuteronomy 7.4. Deuteronomy 28. Deuteronomy 29.45.46.47. etc. Isaiah 1. Psalm 7. etc. which I pray thee ponder At leisure: as also those Eternal hereafter.
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I thought to haue added another vse, namely, as the matter, so to haue prescribed the manner and forme of Gods seruice, with the parts of it, vvith those seuerall carriages that those must vse for their actions, their affections, their speech and words, at home and abroad;
I Thought to have added Another use, namely, as the matter, so to have prescribed the manner and Form of God's service, with the parts of it, with those several carriages that those must use for their actions, their affections, their speech and words, At home and abroad;
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THE fift part, according to our Texts first diuision, now comes into our examination, and that is Simeons Departure or Dismission, the Latine compriseth this and that which wee called the Diuine Permission, in one word, Nunc dimittis, NONLATINALPHABET, Nunc est tempus vt dimittas, &c. è vinculis corporis, as Piscator renders it;
THE fift part, according to our Texts First division, now comes into our examination, and that is Simeons Departure or Dismission, the Latin compriseth this and that which we called the Divine Permission, in one word, Nunc Dimittis,, Nunc est Tempus vt dimittas, etc. è vinculis corporis, as Piscator renders it;
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Lord, now it is time that thou vnloose mee from the bonds of the body: from which reading, which I thinke warrantable and naturall, these Poynts arise.
Lord, now it is time that thou unloose me from the bonds of the body: from which reading, which I think warrantable and natural, these Points arise.
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but was brought in by sinne, for which it is now imposed penarilie vpon all flesh, Rom. 5.12. so Ch. 6.23. 1 Cor. 15.21. From whence it is consequent, that if man had not sinned, man had not dyed.
but was brought in by sin, for which it is now imposed penarilie upon all Flesh, Rom. 5.12. so Christ 6.23. 1 Cor. 15.21. From whence it is consequent, that if man had not sinned, man had not died.
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for his body being compounded of the foure Elements, and so of foure contrary qualities, heate, cold, moysture and drynesse, in themselues repugnant, was naturally mortall;
for his body being compounded of the foure Elements, and so of foure contrary qualities, heat, cold, moisture and dryness, in themselves repugnant, was naturally Mortal;
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So, Man being naturally mortall, yet being armed with originall righteousnesse against the stroke of death, being tyed and chained with the golden chaine of speciall grace, should not haue moued in the naturall course of death:
So, Man being naturally Mortal, yet being armed with original righteousness against the stroke of death, being tied and chained with the golden chain of special grace, should not have moved in the natural course of death:
but as soone as euer man by the instinct of Sathan, tyed himselfe with the cords of sinne, God tooke away that other chaine of Grace, disarmed him of munition and armour,
but as soon as ever man by the instinct of Sathan, tied himself with the cords of sin, God took away that other chain of Grace, disarmed him of munition and armour,
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Secondly, because of the reliques and remainders of their originall sinnes and corruption, which are still resident and fixed in them, (howsoeuer pardoned by Christ) the godly must dye, that so these remnants may be quite taken away and abolished,
Secondly, Because of the Relics and remainders of their original Sins and corruption, which Are still resident and fixed in them, (howsoever pardoned by christ) the godly must die, that so these remnants may be quite taken away and abolished,
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Fourthly, that as by other crosses and afflictions, so by dying they may in some sort be made conformable to their head Christ, in his death and sufferings, Rom. 8.29. Sixtly, that the godly might haue experience of Gods power, in the resuscitation and raising vp of their dead bodies.
Fourthly, that as by other Crosses and afflictions, so by dying they may in Some sort be made conformable to their head christ, in his death and sufferings, Rom. 8.29. Sixty, that the godly might have experience of God's power, in the resuscitation and raising up of their dead bodies.
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Seauenthly, that the godly may haue sweet and comfortable experience of the difference betwixt this mortall life and that immortall glory in the life to come, which will be so much more ioyous,
Seauenthly, that the godly may have sweet and comfortable experience of the difference betwixt this Mortal life and that immortal glory in the life to come, which will be so much more joyous,
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euen as deliuerance was more gratefull to the Israelites after their Aegyptian yoke, and as hony is more sweet to him that hath beene dyeted with Aloes;
even as deliverance was more grateful to the Israelites After their Egyptian yoke, and as honey is more sweet to him that hath been dyeted with Aloes;
In that day which you eate of the forbidden fruit, you shall dye the death, (as Augustine interprets it) in that day which you forsake me by rebellion, I will forsake you by my iust iudgements execution:
In that day which you eat of the forbidden fruit, you shall die the death, (as Augustine interprets it) in that day which you forsake me by rebellion, I will forsake you by my just Judgments execution:
yet it hath pleased God so farre to mitigate both the guilt and the punishment of both, that in and by Christ they being redeemed from that second, that eternall, sempiternall death of the soule;
yet it hath pleased God so Far to mitigate both the guilt and the punishment of both, that in and by christ they being redeemed from that second, that Eternal, sempiternal death of the soul;
av pn31 vhz vvn np1 av av-j pc-acp vvi d dt n1 cc dt n1 pp-f d, cst p-acp cc p-acp np1 pns32 vbg vvn p-acp d ord, cst j, j n1 pp-f dt n1;
Secondly, let this withall terrifie the wicked which are out of CHRIST, and as yet haue no more part in him then the Diuell and Iudas (by reason of their witting and willing sins, by which voluntarily and frequently they crucifie him againe to themselues) that if the godly must haue their teeth set on edge in dying the first death of the body, for these sweet fruits which proued sower Grapes, that Adam and Eue tasted in the Garden, by reason of these remainders and reliques of corruption that are in them:
Secondly, let this withal terrify the wicked which Are out of CHRIST, and as yet have no more part in him then the devil and Iudas (by reason of their witting and willing Sins, by which voluntarily and frequently they crucify him again to themselves) that if the godly must have their teeth Set on edge in dying the First death of the body, for these sweet fruits which proved sour Grapes, that Adam and Eve tasted in the Garden, by reason of these remainders and Relics of corruption that Are in them:
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so if the godly which are trees of righteousnesse, planted by the riuers of Grace, be pluckt vp, that they may be transplanted in glory, much more shall they by stockt vp by the Axe of death, cut downe in wrath,
so if the godly which Are trees of righteousness, planted by the Rivers of Grace, be plucked up, that they may be transplanted in glory, much more shall they by stocked up by the Axe of death, Cut down in wrath,
yea, as they are called dead coales, Psal. 17. and God a consuming fire, Deut. 9. Hebrewes the last, &c. so they are as sure to burne (vnlesse quenched by repentance) as they are fit to burne.
yea, as they Are called dead coals, Psalm 17. and God a consuming fire, Deuteronomy 9. Hebrews the last, etc. so they Are as sure to burn (unless quenched by Repentance) as they Are fit to burn.
as Achab and Iezabel. So the tenne persecutors, infamously famous for the abundance of Christian bloud which they shed, came all to fearefull ends, according to the curse threatned, Psal. 56. Psal. 139. & Math. 26. that Bloudy men shall not liue out halfe their dayes:
as Ahab and Jezebel. So the tenne persecutors, infamously famous for the abundance of Christian blood which they shed, Come all to fearful ends, according to the curse threatened, Psalm 56. Psalm 139. & Math. 26. that Bloody men shall not live out half their days:
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5. For gurmundizing, gluttonie, and drunkennesse, as Iobs Children, Iob 2. Baltazar, Dan. 5. and the Israelites slaine whilst the Quailes were in their mouthes, Numb. 11. 6. For couetousnesse,
5. For gurmundizing, gluttony, and Drunkenness, as Jobs Children, Job 2. Balthazar, Dan. 5. and the Israelites slain while the Quails were in their mouths, Numb. 11. 6. For covetousness,
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as Ananias and Saphira, Acts 5. 7. For Lust and Luxury, as Cosbee and Zimri, and the vncleane Israelites, Numb. 25. 8. For Tyrannie and oppression as Pharaoh and his Hoast, Exod. 14. 9. For Pride against God,
as Ananias and Sapphira, Acts 5. 7. For Lust and Luxury, as Cosbee and Zimri, and the unclean Israelites, Numb. 25. 8. For Tyranny and oppression as Pharaoh and his Host, Exod 14. 9. For Pride against God,
c-acp np1 cc np1, n2 crd crd p-acp n1 cc n1, c-acp np1 cc np1, cc dt j np2, j. crd crd p-acp n1 cc n1 p-acp np1 cc po31 n1, np1 crd crd p-acp n1 p-acp np1,
as Herod, Acts 12. 10. For the effect of pride and malice, Blasphemie against heauen, as Senacharib and his pestilent Parasite Rabsekah, 2 Kings 19. as also for other sinnes.
as Herod, Acts 12. 10. For the Effect of pride and malice, Blasphemy against heaven, as Senacharib and his pestilent Parasite Rabshekah, 2 Kings 19. as also for other Sins.
c-acp np1, n2 crd crd p-acp dt n1 pp-f n1 cc n1, n1 p-acp n1, c-acp uh cc po31 j n1 np1, crd n2 crd p-acp av c-acp j-jn n2.
Ponder the premises, that since the godly which haue no sinne, I meane (with Dauid and the Augustane Confession out of Augustine ) no imputed sinne, must die;
Ponder the premises, that since the godly which have no sin, I mean (with David and the Augustane Confessi out of Augustine) no imputed sin, must die;
as Augustine, Anselme and Ambrose haue in moe phrases explained, if Adam himselfe did dye, not so much as hee was a created man but as hee was a corrupted sinner.
as Augustine, Anselm and Ambrose have in more phrases explained, if Adam himself did die, not so much as he was a created man but as he was a corrupted sinner.
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Many meanes haue Galenists and Physitians vsed for the preseruation of life: many Workes and elaborate Bookes are extant, of the conseruation of health;
Many means have Galenists and Physicians used for the preservation of life: many Works and elaborate Books Are extant, of the conservation of health;
d n2 vhb n2 cc n2 vvn p-acp dt n1 pp-f n1: d vvz cc vvi n2 vbr j, pp-f dt n1 pp-f n1;
But to teach, or plead, or practise this point, which the Diuell guld our first Parents with in Paradise, You shall not die, were to be a Lyar like him, it were to build Castles in the Ayre, to sow the winde, and reape the whirlewinde:
But to teach, or plead, or practise this point, which the devil gulled our First Parents with in Paradise, You shall not die, were to be a Liar like him, it were to built Castles in the Air, to sow the wind, and reap the whirlwind:
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How many glorious Lights in the vvorld, Kings, Kesars, Emperours, Popes, Potentates, Dukes, Earles, Lords, Barons, &c. Learned, wise, prudent, potent, &c. haue already perished,
How many glorious Lights in the world, Kings, Kesars, emperors, Popes, Potentates, Dukes, Earls, lords, Barons, etc. Learned, wise, prudent, potent, etc. have already perished,
q-crq d j n2 p-acp dt n1, n2, np2, n2, n2, n2, n2, n2, n2, n2, av j, j, j, j, av vhb av vvn,
and vanished, like Comets and blazing Starres, leauing no more tract behinde them, then a Serpent that goes ouer a stone? of whom wee retaine nothing but the Images corporeall of their bodies, or mentall of their mindes;
and vanished, like Comets and blazing Stars, leaving no more tract behind them, then a Serpent that Goes over a stone? of whom we retain nothing but the Images corporeal of their bodies, or mental of their minds;
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Amongst the rest, vvhere are the seauen Henries, the sixe Constantines, the fiue Ottoes, the fiue Charleses, the fiue Lodonicques, the foure Leo's, the three Theodosij, the three Fredericques, the three Tiburiusses, the two Claudij, the two Alberts, the two Anasta•ij, the two Martians, the two Rodulphs, the two famous Caesars for warre and peace, Iulius and Augustus, with the rest? Is not the lampe of their life extinct? Those whose voyces commanded the Nations, are they now able to speake? (as it was said of Alexander ) those that vvere able once to deliuer others from death, could they free themselues?
among the rest, where Are the seauen Henries, the sixe Constantines, the fiue Ottoes, the fiue Charleses, the fiue Lodonicques, the foure Leo's, the three Theodosius, the three Fredericques, the three Tiburiusses, the two Claudij, the two Alberts, the two Anasta•ij, the two Martians, the two Rodulphs, the two famous Caesars for war and peace, Julius and Augustus, with the rest? Is not the lamp of their life extinct? Those whose voices commanded the nations, Are they now able to speak? (as it was said of Alexander) those that were able once to deliver Others from death, could they free themselves?
some of whose roaring Buls made once all Christendome quake and shake? Where are now the twelue Gregories, the nine Bonifaces, eight nocently Innocents, the seauen Clements, the sixe Alexanders, sixe Vrbans, sixe Adrians, twelue Benidicts, the fiue Celestines, the fiue Nicholasses, the foure Sixtusses, the foure Sergij, the foure Anasta•ij, the foure Foelixes, the foure Eugenij, the three Siluesters, the three Victors, the three Lucij, the three Iulij's, with the rest? Doe they not all know now that which some of them Atheistically in words, in writings,
Some of whose roaring Bulls made once all Christendom quake and shake? Where Are now the twelue Gregories, the nine Boniface's, eight nocently Innocents, the seauen Clements, the sixe Alexanders, sixe Urbans, sixe Adrians, twelue Benidicts, the fiue Celestines, the fiue Nicholasses, the foure Sixtusses, the foure Sergij, the foure Anasta•ij, the foure Felixes, the foure Eugenij, the three Silvesters, the three Victor's, the three Lucij, the three Iulij's, with the rest? Do they not all know now that which Some of them Atheistically in words, in writings,
Besides, where shall wee seeke but amongst the dead, for all the Romane Caesars, the Aegyptian Ptolomies, the Latine Murrhanes, the Albane Siluies, the Syrian Antiochusses, the Arabian Arabarcques, the Argiue Abantiades, the Persian Achaminedes, the Theban Labdacides, the Lybian Lybiarcques: and all the rest of those renowned Kings which had such diuers denominations from their worthy Predecessors,
Beside, where shall we seek but among the dead, for all the Roman Caesars, the Egyptian Ptolomies, the Latin Murrhanes, the Albane Siluies, the Syrian Antiochus, the Arabian Arabarcques, the Argive Abantiades, the Persian Achaminedes, the Theban Labdacides, the Libyan Lybiarcques: and all the rest of those renowned Kings which had such diverse denominations from their worthy Predecessors,
where are all our English Kings, that haue awfully swayed the Brittaine Scepter since the Conquest? Where are the two Conquering couragious Williams, our three Richards, our sixe Edwards, our eight Henries? Hath not Death made a Conquest of them? Haue we any remnants of them sauing their Westminster Monuments;
where Are all our English Kings, that have awfully swayed the Britain Sceptre since the Conquest? Where Are the two Conquering courageous Williams, our three Richards, our sixe Edwards, our eight Henries? Hath not Death made a Conquest of them? Have we any remnants of them Saving their Westminster Monuments;
their Ensignes, their Vertues? Could their Scepters, Crownes, Coulours, Honours, Miters, Power, or pompe of these Potentates, resist Deaths all-subduing, all-subiecting rod, which brings vnder moe,
their Ensigns, their Virtues? Could their Sceptres, Crowns, Colours, Honours, Miters, Power, or pomp of these Potentates, resist Death's all-subduing, all-subiecting rod, which brings under more,
Non ducis imperium, non regia Mitra, coronae Pontificis summi, &c. Both conquering Dukes, and Princely Crownes, The mitred Popes, proud Cardinals, Imperiall Scepters, Prelates Gownes Death vassalizeth and inthrals.
Non ducis imperium, non Regia Mitra, coronae Pontiff summi, etc. Both conquering Dukes, and Princely Crowns, The mitred Popes, proud Cardinals, Imperial Sceptres, Prelates Gowns Death vassalizeth and inthrals.
np1 fw-la fw-la, fw-la fw-la np1, fw-la fw-la fw-la, av d j-vvg n2, cc j n2, dt j-vvn n2, j n2, j-jn n2, n2 n2 n1 vvz cc n2.
So, if wee should continue in this Quere, and demand what is become of all those worthy Generals, Ioshuah, Gideon, &c. Achilles, Hector, Aiax, Melciades, the Gracchies, Camillies, Fabians, Asdrubal, Hannibal, &c. Or those tryumphing Conquerours, Cyrus, Alexander, Scylla, Marius, Cassius, Scipio, Metellius, Ʋalerius, Pompey, Caesars, Antonie, Octauian, Claudian, Aurelius? Death hath carryed them in tryumph, as they others.
So, if we should continue in this Quere, and demand what is become of all those worthy Generals, Joshua, gideon, etc. Achilles, Hector, Ajax, Melciades, the Gracchies, Camillies, Fabians, Asdrubal, Hannibal, etc. Or those triumphing Conquerors, Cyrus, Alexander, Scylla, Marius, Cassius, Scipio, Metellius, Ʋalerius, Pompey, Caesars, Antonius, Octavian, Claudian, Aurelius? Death hath carried them in triumph, as they Others.
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So, where are those huge and vast Gyants, the Sonnes of Anack, the Nimrods of the world, Tipheus, Anteus, Enceladus, Titius, Polypheme, Atlas, Hercules, Cacus, Orestes, &c. as terrible in their times,
So, where Are those huge and vast Giants, the Sons of Anack, the Nimrods of the world, Tipheus, Anteus, Enceladus, Titius, Polypheme, Atlas, Hercules, Cacus, Orestes, etc. as terrible in their times,
the Fathers of the Greeke and Latine Church: graue Tertullian, learned Origen, wittie Bernard, eloquent Chrysostome, zealous Augustine, iudicious Ierome, and the rest.
the Father's of the Greek and Latin Church: graven Tertullian, learned Origen, witty Bernard, eloquent Chrysostom, zealous Augustine, judicious Jerome, and the rest.
Or vpon these wise Heathens, deepe Philosophers, Aristippus, Empedocles, Democles, Zenocrates, Anaxagoras, Pithagoras, Diogenes, Socrates, Plato, Aristotle, the seauen Grecian Sages, &c. Or vpon these famous Orators, Pericles, Isocrates, Alcibiades, Gorgias, Pollio, Lucius, Crassus, Zenophon, Hortensius, Demosthenes, Cato, Cicero, Quintillian.
Or upon these wise heathens, deep Philosophers, Aristippus, Empedoc, Democles, Zenocrates, Anaxagoras, Pythagoras, Diogenes, Socrates, Plato, Aristotle, the seauen Grecian Sages, etc. Or upon these famous Orators, Pericles, Isocra, Alcibiades, Gorgias, Pollio, Lucius, Crassus, Zenophon, Hortensius, Demosthenes, Cato, Cicero, Quintilian.
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Or vpon these Laureate Poets, Eschilus, Pindar, Euripides, Aristarchus, Hesiod, Menander, Simonides, Sophocles, Anacraon, E•nius, Statius, Persius, Claudian, Ʋarro, Plautus, Lucan, Homer, Terence, Ouid, Ʋirgil, &c. Or vpon these famous Legifers,
Or upon these Laureate Poets, Aeschylus, Pindar, Euripides, Aristarchus, Hesiod, Menander, Simonides, Sophocles, Anacraon, E•nius, Statius, Persius, Claudian, Ʋarro, Plautus, Lucan, Homer, Terence, Ovid, Ʋirgil, etc. Or upon these famous Legifers,
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as also vpon Androdamus, Philolaus, Boceorus, Carneades, &c. Or vpon these profound and famous Lawyers, Vlpian, Iason, Drusus, Bartolus, Baldus, Iustinian, Docius.
as also upon Androdamus, Philolaus, Boceorus, Carneades, etc. Or upon these profound and famous Lawyers, Ulpian, Iason, Drusus, Bartolus, Baldus, Iustinian, Docius.
c-acp av p-acp np1, np1, np1, np1, av cc p-acp d j cc j n2, np1, np1, np1, np1, np1, np1, np1.
Or vpon these expert Physitians, Hermogenes, Disippus, Celsus, Nicomachus, Eschulapius, Hippocrates, Auicen, Galen, &c. Skilfull Astronomers, Astrologers,
Or upon these expert Physicians, Hermogenes, Disippus, Celsus, Nicomachus, Eschulapius, Hippocrates, Avicenna, Galen, etc. Skilful Astronomers, Astrologers,
cc p-acp d j n2, np1, np1, np1, np1, np1, np1, np1, np1, av j n2, n2,
Or these accurate, and faithfull Historiographers, Thucidedes, Iosephus, Herodotus, Diodorus, Egisippus, Isodore, Eutropius, Liuie, Salust, Plutarch, Appian, Plinie, Suetonius, Possidonius, Orosius, Eusebius, Tacitus, Iustin, &c. Or these exquisite Musitians, Zenophocles, Himenaeus, Amphion, Chiron, Arion, Linus, Philades, Orpheus, &c. Or these famous Painters and Caruers, Timantes, Aristarchus, Timagoras, Pirasius, Ze•xis, Apelles, Phidias, our English Michael and Raphael, with infinite moe, of worthy spirits, eyther inuenters,
Or these accurate, and faithful Historiographers, Thucidedes, Iosephus, Herodotus, Diodorus, Egisippus, Isodore, Eutropius, Alive, Sallust, Plutarch, Appian, Pliny, Suetonius, Posidonius, Orosius, Eusebius, Tacitus, Justin, etc. Or these exquisite Musicians, Zenophocles, Himenaeus, Amphion, Chiron, Arion, Linus, Philades, Orpheus, etc. Or these famous Painters and Carvers, Timantes, Aristarchus, Timagoras, Pirasius, Ze•xis, Apelles, Phidias, our English Michael and Raphael, with infinite more, of worthy spirits, either inventers,
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such as haue beene Eupaters, well-willers and Benefactors to humane Societies, which Antiquitie hath dignified, liuing as more then men, accounting them as Heroes and Semidians, and Deified as Gods;
such as have been Eupaters, well-willers and Benefactors to humane Societies, which Antiquity hath dignified, living as more then men, accounting them as Heroes and Semidians, and Deified as God's;
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as Dauid saith of himselfe? 2 King. 2. Yea, though some of them were Metaphoricall and terrestiall Gods, (as Dauid prophesieth of all Princes) they are dead like men:
as David Says of himself? 2 King. 2. Yea, though Some of them were Metaphorical and terrestrial God's, (as David Prophesieth of all Princes) they Are dead like men:
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or what they haue done, good or euill, in the workes of some Historian, is all which is left of them (euen as a linnen shirt was that remained of that victorious Saladine: ) yea, these whom wee haue deseruedly called worthy spirits,
or what they have done, good or evil, in the works of Some Historian, is all which is left of them (even as a linen shirt was that remained of that victorious Saladine:) yea, these whom we have deservedly called worthy spirits,
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and so it shall be with vs, and with all of vs. Tendimus huc omnes metam properamus ad vnam, &c. Th'Earth is our common Hauen thither saile we, Deaths bonds to breake, alas, how small preuaile we.
and so it shall be with us, and with all of us Tendimus huc omnes Metam properamus ad vnam, etc. Th'Earth is our Common Haven thither sail we, Death's bonds to break, alas, how small prevail we.
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That which was said to Adam, is said to euery one of vs, Dust thou art, and to dust thou shalt returne, Gen. 3.19. Michael Glycas amplifies it thus, as hee is alledged by Bramamillerus the Germane;
That which was said to Adam, is said to every one of us, Dust thou art, and to dust thou shalt return, Gen. 3.19. Michael Glycas amplifies it thus, as he is alleged by Bramamillerus the Germane;
and into water thou shalt be resolued: (for the Ice is an excellent embleme of our bodies, which are more brittle then Ice.) Neyther is it any otherwayes vvith our terrestriall bodies, in some proportion, then with the celestiall.
and into water thou shalt be resolved: (for the Ice is an excellent emblem of our bodies, which Are more brittle then Ice.) Neither is it any otherways with our terrestrial bodies, in Some proportion, then with the celestial.
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And as the Planets Saturne, Iupiter, Mars, Mercury, Sol, Venus, Luna, moue in their proper motions, some quickly within a short space, some slowly circkling the Heauens:
And as the Planets Saturn, Iupiter, Mars, Mercury, Sol, Venus, Luna, move in their proper motions, Some quickly within a short Molle, Some slowly circling the Heavens:
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as the Moone within a Moneth, the Sunne in twelue Moneths, &c. which their courses being finished, they returne againe to the place from whence they had their first beginning of motion:
as the Moon within a Monn, the Sun in twelue Months, etc. which their courses being finished, they return again to the place from whence they had their First beginning of motion:
rich or poore, and so in all other humane things in this life there is casualitie and incertainetie, onely that we shall end this life and dye, we are most certaine.
rich or poor, and so in all other humane things in this life there is casuality and incertainty, only that we shall end this life and die, we Are most certain.
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Euery thing in the world preacheth and proclaimeth this vnto vs. The Sunne that riseth and setteth daily ouer our heads, tels vs our lifes Sunne shall set:
Every thing in the world Preacheth and proclaims this unto us The Sun that Riseth and sets daily over our Heads, tells us our life's Sun shall Set:
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First, the Elements striuing and wrastling within our bodies in their discord, setting out of tune the Harpe of our Health, tels vs, that some malignant humour predominating, will ere long breake a sunder the strings of life.
First, the Elements striving and wrestling within our bodies in their discord, setting out of tune the Harp of our Health, tells us, that Some malignant humour predominating, will ere long break a sunder the strings of life.
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Rich Diues as well as poore Lazarus, Salomon as well as Naball, the vvise as well as the foole, fayre Absolon as well as foule Thirsites, Musicall Nero as well as harsh Menius, tall Saul as well as little Zacheus, godly Ionathan as well as his vngodly Father;
Rich Diues as well as poor Lazarus, Solomon as well as Nabal, the wise as well as the fool, fair Absalom as well as foul Thersites, Musical Nero as well as harsh Menius, tall Saul as well as little Zacchaeus, godly Ionathan as well as his ungodly Father;
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Tullies tongue could not saue Tullies life, vvhen Antonie sends for head and tongue and all; (no more then Iohns zeale could stop Heredias malice to saue his head;) Achitophels policie, Aesops wit, Mithridates his being a good Linguist, Aristotles Philosophie, Philo Iudaeus his learning, Demosthenes Oratorie, Arions Harpe could not moue inexorable Death for an houres sparing, when their glasse was run.
Yields tongue could not save Yields life, when Antonius sends for head and tongue and all; (no more then Iohns zeal could stop Herodias malice to save his head;) Achitophels policy, Aesops wit, Mithridates his being a good Linguist, Aristotle Philosophy, Philo Iudaeus his learning, Demosthenes Oratory, Arions Harp could not move inexorable Death for an hours sparing, when their glass was run.
Nay, beautie vvhich is the best perswader (though a dumbe and silent Orator) can finde no more fauour with Death then Lais did with cold Anaxagoras. For sure, Rebeccha, Bathsheba, Ester, Helena, Irene, Absolon, Ioseph, with others moe, men and women, were goodly Creatures,
Nay, beauty which is the best persuader (though a dumb and silent Orator) can find no more favour with Death then Lais did with cold Anaxagoras. For sure, Rebecca, Bathsheba, Ester, Helena, Irene, Absalom, Ioseph, with Others more, men and women, were goodly Creatures,
yet if a man could now see their Sepulchers, hee should see (that like that faire Ladie, which was found lying besides Prince Arthur in Glastenburie, vvhom Mr. Speede mentions) all beautie is but dust: and as inexorable, so vnresistable:
yet if a man could now see their Sepulchers, he should see (that like that fair Lady, which was found lying beside Prince Arthur in Glastonbury, whom Mr. Speed mentions) all beauty is but dust: and as inexorable, so unresistable:
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as also Arganton, Nestor, Valerius, Coruinus, Epiminedes, Metellus, Terentia, Clodia, Hipocrates, Sybill, and infinite others amongst Christians and Heathens, liued so long, that the Historians write,
as also Arganton, Nestor, Valerius, Corwin, Epiminedes, Metellus, Terentia, Clodia, Hippocrates, Sibyl, and infinite Others among Christians and heathens, lived so long, that the Historians write,
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What a folly is it for a man to set his heart vpon a strange woman, in a strange Country, whose face it is likely hee shall neuer see more? If Sampson had knowne how soone he should haue beene taken from his Dalilah, hee would neuer haue so doated on her:
What a folly is it for a man to Set his heart upon a strange woman, in a strange Country, whose face it is likely he shall never see more? If Sampson had known how soon he should have been taken from his Delilah, he would never have so doted on her:
if Sichem had knowne how speedily his lusting loue to Dinah would haue occasioned his destruction, hee would rather haue loathed her before his folly with her (as Ammon did Thamar after) then haue loued her.
if Sichem had known how speedily his lusting love to Dinah would have occasioned his destruction, he would rather have loathed her before his folly with her (as Ammon did Tamar After) then have loved her.
and irreuocable destruction, wee would cast them from vs, as a menstruous cloath, wee would hate them as wee doe a Toade, detest them as wee doe the Diuell,
and irrevocable destruction, we would cast them from us, as a menstruous cloth, we would hate them as we do a Toad, detest them as we do the devil,
and may cause vs (as it did the holy Patriarks, Prophets, Apostles, primitiue Christians, ancient and moderne Martyres,) to leaue father and mother, wife and childe, house and land, portion and pence,
and may cause us (as it did the holy Patriarchs, prophets, Apostles, primitive Christians, ancient and modern Martyrs,) to leave father and mother, wife and child, house and land, portion and pence,
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for Christs cause voluntarily, as Moses did the pleasures of Pharaohs Court, since (as Horace hath it) Linquenda tellus, &c. Wee must leaue them, will we nill wee.
for Christ cause voluntarily, as Moses did the pleasures of Pharaohs Court, since (as Horace hath it) Linquenda tellus, etc. we must leave them, will we nill we.
Necessarily, and sure, if vvee ought to leaue in affection the good things that vvee liue by, much more vvee ought to leaue both in Affection and Action, the sinnes that vvee perish by, ere vvee leaue the vvorld;
Necessarily, and sure, if we ought to leave in affection the good things that we live by, much more we ought to leave both in Affection and Actium, the Sins that we perish by, ere we leave the world;
and gloriously to sheathe that Sword or Knife that killed thy good Father, thy kinde Mother, thy speciall Friend, thine onely Childe? This, Sinne hath done, or will doe.
and gloriously to sheathe that Sword or Knife that killed thy good Father, thy kind Mother, thy special Friend, thine only Child? This, Sin hath done, or will do.
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Couldst thou finde in thy heart to bid those Varlets welcome that did kill the Kings of France? Now canst thou finde in thy heart to entertaine and retaine that sin in thy soule, which hath killed all the Kings in Christendome? then perish thou by it with the rest:
Couldst thou find in thy heart to bid those Varlets welcome that did kill the Kings of France? Now Canst thou find in thy heart to entertain and retain that since in thy soul, which hath killed all the Kings in Christendom? then perish thou by it with the rest:
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But sure to loue that sinne that not onely hath killed thy Progenitors, but that labours to imbrew his hands in thy bloud to, that sweetens his temptations to poyson thee, that spreads his ginnes daily to trap thee, that bends his bow still ready to strike thee, that lyes in ambush still to surprize thee,
But sure to love that sin that not only hath killed thy Progenitors, but that labours to embrue his hands in thy blood to, that sweetens his temptations to poison thee, that spreads his begins daily to trap thee, that bends his bow still ready to strike thee, that lies in ambush still to surprise thee,
but to make it thy bosome-friend, to lodge it in thine owne bed, to set it at Table with thee (as Dauid did his treacherous Companion) to carry it about with thee, to suffer it to haue free accesse euery day to the Castle and best Chamber of thine heart, through the dores of thy eares,
but to make it thy Bosom-friend, to lodge it in thine own Bed, to Set it At Table with thee (as David did his treacherous Companion) to carry it about with thee, to suffer it to have free access every day to the Castle and best Chamber of thine heart, through the doors of thy ears,
I say it is extreame madnesse. For the pleasing of sinne, thou dost preiudice thine owne life, temporall, spirituall, and eternall, and displeasest GOD;
I say it is extreme madness. For the pleasing of sin, thou dost prejudice thine own life, temporal, spiritual, and Eternal, and displeasest GOD;
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Thirdly, this consideration of Deaths commaund ouer euery created nature consisting of body and soule, whereby all humane flesh is designed to the graue, serues notably to comfort and erect the poore deiected and reiected vvormes of the world;
Thirdly, this consideration of Death's command over every created nature consisting of body and soul, whereby all humane Flesh is designed to the graven, serves notably to Comfort and erect the poor dejected and rejected worms of the world;
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for, if both the one and the other consider well, that as they had both one originall and beginning from the earth, their foundation being from the dust and clay,
for, if both the one and the other Consider well, that as they had both one original and beginning from the earth, their Foundation being from the dust and clay,
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Neyther shall the meane man too much distaste his owne estate, and emulate the mighty; neyther shall the proud Potentate exalt his Crest, and insult ouer the poorest Peasant.
Neither shall the mean man too much distaste his own estate, and emulate the mighty; neither shall the proud Potentate exalt his Crest, and insult over the Poorest Peasant.
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the poore Labourer soundly sleeping when Agamemnon and Assuerus are vvatching, when Ieroboam and Nabuchadnezzar are troubled in their thoughts about golden Calfes,
the poor Labourer soundly sleeping when Agamemnon and Assuerus Are watching, when Jeroboam and Nebuchadnezzar Are troubled in their thoughts about golden Calves,
which made Caesar vvilling to buy the bed of the indebted poore man of Rome, who slept better then hee:) but vvhether that Deaths yonger brother Sleepe, vvorke alwayes this effect or no, it is as little materiall as it is vncertaine.
which made Caesar willing to buy the Bed of the indebted poor man of Room, who slept better then he:) but whether that Death's younger brother Sleep, work always this Effect or no, it is as little material as it is uncertain.
Hence the vvitty Painters pictured it (like Loues Cupid ) blinde, and vvithout eyes, hitting and hurting at randome, Kings, Princes, Popes, Prelates, Lords, Lownes, &c. vvithout difference and distinction of degrees, Crownes, Diadems, Scepters, Miters, Pals, Roabes, Rotchets, Ragges, Purples,
Hence the witty Painters pictured it (like Loves Cupid) blind, and without eyes, hitting and hurting At random, Kings, Princes, Popes, Prelates, lords, Loins, etc. without difference and distinction of Degrees, Crowns, Diadems, Sceptres, Miters, Pals, Robes, Rotchets, Rags, Purples,
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The rabbling rout and purpled Kings Are all alike Deaths vnderlings. Yea, Mors Sceptra Ligonibus aequat. There Scepters and the sheep-hookes sympathize;
The rabbling rout and purpled Kings are all alike Death's underlings. Yea, Mors Sceptra Ligonibus aequat. There Sceptres and the sheephooks sympathise;
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This thought much possest Augustine and Bernard in their Meditations, and therefore they send vs to the graues and sepulchers of the deceased, to see if wee can finde any difference in their bones,
This Thought much possessed Augustine and Bernard in their Meditations, and Therefore they send us to the graves and sepulchers of the deceased, to see if we can find any difference in their bones,
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nay, sure there is no difference at all, vnlesse (as once it was said wittilie) that the corrupted bones and putrified bodies of the rich, being more crammed and fatted with surfetting and drunkennesse, doe smell and sauour more strongly then the withered karkasse of the frugall and abstenious poore man.
nay, sure there is no difference At all, unless (as once it was said wittily) that the corrupted bones and Putrified bodies of the rich, being more crammed and fatted with surfeiting and Drunkenness, do smell and savour more strongly then the withered karkasse of the frugal and abstemious poor man.
This Consideration caused the wittie Cynicke, when hee was vpbraided by Alexander, what hee could finde him to doe amongst the sepulchers of the dead (for indeede there was his choyse study,) Oh (quoth hee) I am here searching for the bones of thy Father Phillip of Macedon, and I cannot discerne them from others.
This Consideration caused the witty Cynic, when he was upbraided by Alexander, what he could find him to do among the sepulchers of the dead (for indeed there was his choice study,) O (quoth he) I am Here searching for the bones of thy Father Philip of Macedon, and I cannot discern them from Others.
and could extend his conquest beyond Hercules his Pillars, yet his portion of earth shall be but a few feete, no greater then the meanest of his vassals,
and could extend his conquest beyond Hercules his Pillars, yet his portion of earth shall be but a few feet, no greater then the Meanest of his vassals,
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for as it is recorded after hee was dead, and his bones were put in a vessell of Gold, diuers Philosophers meeting to see this dead and vnexpected dumbe show. One quipt at him thus;
for as it is recorded After he was dead, and his bones were put in a vessel of Gold, diverse Philosophers meeting to see this dead and unexpected dumb show. One quipt At him thus;
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Quid superbis puluis & cinis? Why art thou proud, dust and ashes? what art thou but dust? If Honourable, Noble, Worshipfull, Witty, Wealthy, Learned, Beautifull;
Quid superbis Pollution & Cinis? Why art thou proud, dust and Ashes? what art thou but dust? If Honourable, Noble, Worshipful, Witty, Wealthy, Learned, Beautiful;
thou art but honourable dust, noble dust, worshipfull dust, witty dust, learned dust, beautifull dust. This is the proper adiunct to all the best and the rest of thy Epithites.
thou art but honourable dust, noble dust, worshipful dust, witty dust, learned dust, beautiful dust. This is the proper adjunct to all the best and the rest of thy Epithets.
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or without thee, thy best things being none of thine but Gods, thy worst the Diuels and thine owne, not worth a proud thought, thou thy selfe being the earths, and none of thine owne.
or without thee, thy best things being none of thine but God's, thy worst the Devils and thine own, not worth a proud Thought, thou thy self being the earth's, and none of thine own.
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Looke at the accounts of the Merchant, one Compter stands for an hundred pound, another for twentie pound, another for twelue-pence, another for a Cypher, this for more, this for lesse,
Look At the accounts of the Merchant, one Compter Stands for an hundred pound, Another for twentie pound, Another for twelvepence, Another for a Cypher, this for more, this for less,
So in this life there is difference betwixt man and man, in respect of inferioritie or Superioritie, Magistracie or Ministerie, Prince and Subiect, Master and Seruant, one man is of more value, (as Dauids Souldiers said of him) then a thousand others:
So in this life there is difference betwixt man and man, in respect of inferiority or Superiority, Magistracy or Ministry, Prince and Subject, Master and Servant, one man is of more valve, (as David Soldiers said of him) then a thousand Others:
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Besides, thou seest a Stage-play (as it is to be doubted thou seest too many) there thou obseruest one acts the part of a King, another of a Captaine, another of a Reueller, another of a Gentlemen, another of a Courtier, another of a Pander, a Knaue, a Clowne, a Foole;
Beside, thou See a Stageplay (as it is to be doubted thou See too many) there thou observest one acts the part of a King, Another of a Captain, Another of a Reveller, Another of a Gentlemen, Another of a Courtier, Another of a Pander, a Knave, a Clown, a Fool;
thou wouldest thinke some vaine fellow in his borrowed brauery to be a King, or in his acted knauery and folly (as is most likely) to be a very Knaue and a Foole:
thou Wouldst think Some vain fellow in his borrowed bravery to be a King, or in his acted knavery and folly (as is most likely) to be a very Knave and a Fool:
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in the time of acting, one is by his place and office a King, another a Baron, a third a Knight, a fourth a Squire, another a Physitian, Lawyer, &c. one a great man, another a poore Mechanicall Artificer, according to our seuerall ranckes and callings.
in the time of acting, one is by his place and office a King, Another a Baron, a third a Knight, a fourth a Squire, Another a physician, Lawyer, etc. one a great man, Another a poor Mechanical Artificer, according to our several ranks and callings.
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let vs not be too much exalted with greatnesse, like the Horse which is proud of his trappings, which must be pulled off vs when wee are stabled in our Graues:
let us not be too much exalted with greatness, like the Horse which is proud of his trappings, which must be pulled off us when we Are stabled in our Graves:
nor let vs be too much deiected with our meannesse of place and condition, since Death will bring the two vnequall lines of the high and low estate to be paralell in the center of our earth:
nor let us be too much dejected with our meanness of place and condition, since Death will bring the two unequal lines of the high and low estate to be parallel in the centre of our earth:
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The fatall and imposed necessitie of this departing we haue manifested, and might further manifest the necessitie of dying, 1. From Gods Decree, which is immutable, Heb. 9.27. Esay 14.24. Mal. 3.6. 2. From mans sins deseruing, Rom. 5.12. 3. From the change that GOD by Death vvill make in our bodies, Phil. 3.21. 1 Cor. 15.35. Iob 14.14. 4. That the godly may be rewarded, Esay 23.18. & Ch. 26. v. 19. and vengeance rendred on the wicked, Esay 24.8.26.21. 5. Because wee are formed onely of dust and clay, which cannot last, Gen. 3.19. Iob. 4.19. 6. From the nature of all flesh (yea, euen of the long keeping Peacocke) which will not keepe for any long time from rotting and corrupting. 7. From the defect of radicall moysture, Iob 8.11. Esay 7.10.
The fatal and imposed necessity of this departing we have manifested, and might further manifest the necessity of dying, 1. From God's decree, which is immutable, Hebrew 9.27. Isaiah 14.24. Malachi 3.6. 2. From men Sins deserving, Rom. 5.12. 3. From the change that GOD by Death will make in our bodies, Philip 3.21. 1 Cor. 15.35. Job 14.14. 4. That the godly may be rewarded, Isaiah 23.18. & Christ 26. v. 19. and vengeance rendered on the wicked, Isaiah 24.8.26.21. 5. Because we Are formed only of dust and clay, which cannot last, Gen. 3.19. Job 4.19. 6. From the nature of all Flesh (yea, even of the long keeping Peacock) which will not keep for any long time from rotting and corrupting. 7. From the defect of radical moisture, Job 8.11. Isaiah 7.10.
All which are so strong inducements to warrant that we shall dye, that in respect of the premises, man aboue all other creatures is said to be mortall,
All which Are so strong inducements to warrant that we shall die, that in respect of the premises, man above all other creatures is said to be Mortal,
An Epithite appropriated to him, aboue the rest of the creatures (though they dye as well as hee) to put him in minde of death, more then them, of which it seemes hee is forgetfull.
an Epithet appropriated to him, above the rest of the creatures (though they die as well as he) to put him in mind of death, more then them, of which it seems he is forgetful.
But a great many moe Motiues wee haue of our setled and serious preparation for this vnwelcome guest, Death, from the consideration as of his forcible, so of his speedy entrance:
But a great many more Motives we have of our settled and serious preparation for this unwelcome guest, Death, from the consideration as of his forcible, so of his speedy Entrance:
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which will not, nor cannot long be deferred nor delayed: for, as rauening Time, this old deuouring Saturne, hath already swallowed downe all former ages;
which will not, nor cannot long be deferred nor delayed: for, as ravening Time, this old devouring Saturn, hath already swallowed down all former ages;
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Yea, so mortall are wee, and so momentanie our life, that euen whilst vvee liue wee may be said to be dead, not onely potentially dead, (as hee that is poysoned,
Yea, so Mortal Are we, and so momentary our life, that even while we live we may be said to be dead, not only potentially dead, (as he that is poisoned,
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For, let vs take the life of man as it is diuided into seauen parts, Infancie, Childe-hood, Adolescencie, Youth, Man-hood, Old age, and the Decrepit olde age.
For, let us take the life of man as it is divided into seauen parts, Infancy, Childhood, Adolescency, Youth, Manhood, Old age, and the Decrepit old age.
Now in these successiue ages, what is the latter alwayes saue the death of the former, as both Inchinus and Seneca haue wittily noted? What is Childe-hood but the abolition and death of Infancie? what Adolescencie but the death of Childe-hood? Youth of Adolescencie; Man-hood of Youth; Old age of Man-hood;
Now in these successive ages, what is the latter always save the death of the former, as both Inchinus and Senecca have wittily noted? What is Childhood but the abolition and death of Infancy? what Adolescency but the death of Childhood? Youth of Adolescency; Manhood of Youth; Old age of Manhood;
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Which truth though our eyes be blinde to see, and our hearts dead to ponder, yet our tongues (like Caiaphas his prophecying against our wils) confesse it.
Which truth though our eyes be blind to see, and our hearts dead to ponder, yet our tongues (like Caiaphas his prophesying against our wills) confess it.
For I pray you, when an old man, or a man of middle yeeres findes an vnaptnesse and vnablenesse in himselfe to performe that which in his youth he did and delighted to doe, what is his phrase? Oh, saith he, that whorld is past with me;
For I pray you, when an old man, or a man of middle Years finds an unaptness and unableness in himself to perform that which in his youth he did and delighted to do, what is his phrase? O, Says he, that whorld is passed with me;
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intimating that he is dead and departed from the world, in respect of that age. Oh then how had euen the very Childe neede to prepare for his finall departure,
intimating that he is dead and departed from the world, in respect of that age. O then how had even the very Child need to prepare for his final departure,
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and dryed braine, whether hee can act these or no, before Death strike him non plus? But chiefely the Decrepit gray-headed man, who is dead sixe times,
and dried brain, whither he can act these or no, before Death strike him non plus? But chiefly the Decrepit Gray-headed man, who is dead sixe times,
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and now hath but one age vpon his weake and wearyed backe, about to rest him in his graue? How should these premeditations excite our preparations? that as we are compared to fruit in the Scripture, being called the fruit of the •ombe, the fruit of the loynes, &c. so betimes to bring forth fruit worthy of repentance, ere we fall,
and now hath but one age upon his weak and wearied back, about to rest him in his graven? How should these premeditations excite our preparations? that as we Are compared to fruit in the Scripture, being called the fruit of the •ombe, the fruit of the loins, etc. so betimes to bring forth fruit worthy of Repentance, ere we fallen,
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Sodome and Gomorrah, Ziglah, the two Captaines and Companies of fifties, that came against Elias; Nadab and Abihu, Achan, and his familie, burned. Herod eaten with wormes: Daniels accusers deuoured with Lyons:
Sodom and Gomorrah, Ziglah, the two Captains and Companies of fifties, that Come against Elias; Nadab and Abihu, achan, and his family, burned. Herod eaten with worms: Daniel's accusers devoured with Lyons:
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as Hylas in his Colchos voyage, Orontes, Lucaspis, Palinurus, Icarus, Laeander, Sappho, Menander, &c. whom Virgil and Ouid so oft mention, by fire, as Sardanapalus, Empedocles, in Aetna: Phaeton, Dido, in the Poet.
as Hylas in his Colchos voyage, Orontes, Lucaspis, Palinurus, Icarus, Laeander, Sappho, Menander, etc. whom Virgil and Ovid so oft mention, by fire, as Sardanapalus, Empedoc, in Aetna: Phaeton, Dido, in the Poet.
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Some destroyed by wilde beasts, as many Martyres in the Primitiue persecution; as Saturdinus by a Bull, Ignatius, Policarpus, by a Lyon; Felicitas, by Leopards;
some destroyed by wild beasts, as many Martyrs in the Primitive persecution; as Saturdinus by a Bull, Ignatius, Polycarp, by a lion; Felicity, by Leopards;
louely Adonis, cunning Dedalus, prophecying Idmon, torne in pieces by Bores. Some by Dogs as Euripides the Poet, dogged Diogenes, weeping Heraclitus, Philosophers; apostate Lucian, &c.
lovely Adonis, cunning Dedalus, prophesying Idmon, torn in Pieces by Boars. some by Dogs as Euripides the Poet, dogged Diogenes, weeping Heraclitus, Philosophers; apostate Lucian, etc.
How many haue beene strangled vpon the Crosse, not onely Martyres, as Andrew, Peter, Gorgonius, Simeon the Son of Cleophas, Peter, Aulanus, &c. following their head Christ:
How many have been strangled upon the Cross, not only Martyrs, as Andrew, Peter, Gorgonius, Simeon the Son of Cleophas, Peter, Aulanus, etc. following their head christ:
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but euen many Kings as Policrates, the Spartan Leonides, Sindualdus, Arnulphus, Hanno of Carthage, &c. Besides Malefactors, such as Helen the Graecian Whore, Daphitas, the Grammarian, &c. and such as haue hanged themselues,
but even many Kings as Policrates, the Spartan Leonides, Sindualdus, Arnulphus, Hanno of Carthage, etc. Beside Malefactors, such as Helen the Grecian Whore, Daphitas, the Grammarian, etc. and such as have hanged themselves,
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Some haue beene stoned to death by others, or shot with arrowes, as Achillis by Paris, Procris by Cephalus, Acron by Romulus, Hyrent by Sisinnius; yea, a stone from a wall,
some have been stoned to death by Others, or shot with arrows, as Achilles by paris, Procris by Cephalus, Acron by Romulus, Hyrent by Sisinnius; yea, a stone from a wall,
as that which Patroclus threw vpon Cobrion in the Troyan warre (besides the fall of wals, such as that of the Tower of Shilo) hath beene the death of many.
as that which Patroclus threw upon Cobrion in the Trojan war (beside the fallen of walls, such as that of the Tower of Shilo) hath been the death of many.
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if that which Virgil writes in the first, third, and sixt of his Aeneidos of Enceladus, and other Gyants, slaine by Iupiter, Aiax by Pallas, Ouid of Typheus, Propertius of Semele, be a fiction:
if that which Virgil writes in the First, third, and sixt of his Aeneidos of Enceladus, and other Giants, slain by Iupiter, Ajax by Pallas, Ovid of Typhoeus, Propertius of Semele, be a fiction:
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What heapes and hauocke the Sword hath made in warre, let these millions speake, that haue perished not onely in the vvarres, betwixt the Kings of Israell and Iudah, in which in one battell there fell fiftie thousand betwixt Ahas and Ieroboam, saith Iosephus: as also betwixt the Iudges and Kings of Israell, vvith their enemies,
What heaps and havoc the Sword hath made in war, let these millions speak, that have perished not only in the wars, betwixt the Kings of Israel and Iudah, in which in one battle there fell fiftie thousand betwixt Ahas and Jeroboam, Says Iosephus: as also betwixt the Judges and Kings of Israel, with their enemies,
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besides those in ciuill warres betwixt him and Pompey, Scylla and Marius, &c. besides those that fell in Tamberlaines Trophies ouer the Medes, Albanes, Mesapotamians, Persians, Parthians, Armenians, Turkes, &c. In Sicinius Conquests in fortie fiue set battels:
beside those in civil wars betwixt him and Pompey, Scylla and Marius, etc. beside those that fell in Tamberlaines Trophies over the Medes, Albanians, Mesapotamians, Persians, Parthians, Armenians, Turkes, etc. In Sicinius Conquests in fortie fiue Set battles:
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but the dismall deaths of famous Emperours and Kings, as of Constantine the Sonne of Heraclius, Zimisces after one yeeres raigne, of Carolus Caluus, of Henry of Lucelburge, Lothar of France, Lodouicus Balbus, Dioclesian of Dalmatia, Lucullus, of whom Pliny: nay, of Alexander himselfe, with infinite others, who were as certainly poysoned as Socrates and Pope Ʋictor.
but the dismal death's of famous emperors and Kings, as of Constantine the Son of Heraclius, Zimisces After one Years Reign, of Carolus Calvus, of Henry of Lucelburg, Lothar of France, Louis Balbus, Diocletian of Dalmatia, Lucullus, of whom pliny: nay, of Alexander himself, with infinite Others, who were as Certainly poisoned as Socrates and Pope Ʋictor.
Nay, so easily is the thread of our life cut, so soone our web vntwisted like Penelope's, or rather swept away with the Spiders, that euen in our meates and drinkes wee may suspect, that Mors in olla, Death is in the pot:
Nay, so Easily is the thread of our life Cut, so soon our web untwisted like Penelope's, or rather swept away with the Spiders, that even in our Meats and drinks we may suspect, that Mors in olla, Death is in the pot:
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haue we not the testimonie of Sextus Aurelius, that ingurgitation of meate, and too much repletion not being concocted in the stomacke, occasioned the deaths of Septimius, Seuerus, and Valentinian Emperours? Doth not Ignatius ascribe the fall of Iouinian to the same cause,
have we not the testimony of Sextus Aurelius, that ingurgitation of meat, and too much repletion not being concocted in the stomach, occasioned the death's of Septimius, Severus, and Valentinian emperors? Does not Ignatius ascribe the fallen of Jovinian to the same cause,
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as also Gregory Turonensis imputes the sodaine death of Childericus the Saxon, being found dead in his bed, to the same crudities and suffocations by intemperancie.
as also Gregory Turonensis imputes the sudden death of Childeric the Saxon, being found dead in his Bed, to the same crudities and suffocations by intemperancy.
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and those no lesse mighty. Millions haue tryed wofully the massacres of famine in the siege of Ierusalem and Samaria, Narriners by Sea, Cities in siege, Souldiers in the Campe, and the poore in dearth:
and those no less mighty. Millions have tried woefully the massacres of famine in the siege of Ierusalem and Samaria, Narriners by Sea, Cities in siege, Soldiers in the Camp, and the poor in dearth:
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sometimes mediately by man, for, and in the midst of our lawlesse lusts, as Cosbie and Zimbri were slaine of Phinees, Arcibiades of Lysander, saith Plutarch, Iohn the twelfth, by the Husband of a Whore, in the midst of their filth: (as it is reported by Tertullian, that Spensippus the Platonist:
sometime mediately by man, for, and in the midst of our lawless Lustiest, as Cosbie and Zimri were slain of Phinehas, Arcibiades of Lysander, Says Plutarch, John the twelfth, by the Husband of a Whore, in the midst of their filth: (as it is reported by Tertullian, that Spensippus the Platonist:
by Pontanus, that Belirand Herrerius: by Paulus Diaconus, that Rodoald King of the Longobards: by Cornelius Tacitus, that Tigillinus the Ruler of the Watch:
by Pontanus, that Belirand Herrerius: by Paulus Deacon, that Rodoald King of the Longobards: by Cornelius Tacitus, that Tigillinus the Ruler of the Watch:
How many Authors haue we to testifie that which seems more incredible, that an ouer-ioying may presently depriue vs for euer after inioying any of the ioyes of life.
How many Authors have we to testify that which seems more incredible, that an overjoying may presently deprive us for ever After enjoying any of the Joys of life.
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as Valerius and Volateran also think, how euer Lucian and Sotades alledged by Crinitus, thinke contrary? The like is reported of Chilo imbracing his Sonne, crowned at the Olympicke games:
as Valerius and Volateran also think, how ever Lucian and Sotades alleged by Crinitus, think contrary? The like is reported of Chilo embracing his Son, crowned At the Olympic games:
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of Diagoras of Rhodes, when his three sonnes, saith Gellius, lib. 3. nott. at. or his two sons, saith Tullie, lib. 1. Tusc. were victorious in the publicke Wrastlings:
of Diagoras of Rhodes, when his three Sons, Says Gellius, lib. 3. not. At. or his two Sons, Says Tullie, lib. 1. Tuscany were victorious in the public Wrestlings:
Griefe being to the heart (vnlesse it be godly griefe for sinne, which neuer hurts but heales, 2 Cor. 7.10.) that the Moath is to the garment, the Catterpiller to the fruit, eating the heart (like Promethius his Vultur) bringing death as the Apostle also saith, 2 Cor. 7.10.
Grief being to the heart (unless it be godly grief for sin, which never hurts but heals, 2 Cor. 7.10.) that the Moath is to the garment, the Caterpillar to the fruit, eating the heart (like Prometheus his Vulture) bringing death as the Apostle also Says, 2 Cor. 7.10.
if Fire, and Water, and Famine, and Fulnes, and Thunder, and Stones, be able to sunder vs from halfe our selues (our bodies) as the furnace can the Mettals;
if Fire, and Water, and Famine, and Fullness, and Thunder, and Stones, be able to sunder us from half our selves (our bodies) as the furnace can the Metals;
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as Galen and Hipocrates haue obserued, because hee hath sinned more then they, which sinne of his is the cause of all maladies in the outward man, Leuit. 26. Deut. 28. Iohn 5.14.
as Galen and Hippocrates have observed, Because he hath sinned more then they, which sin of his is the cause of all maladies in the outward man, Levites 26. Deuteronomy 28. John 5.14.
How many hath the Feuer extinguished, men of fame, Emperours and Kings, as Antonius, Antipater, Ʋespasian, Leo, Go•fred, Tacitus, &c. Antonie and Columbanus Monkes, were forced by it, the one sort to leaue their Crownes, the other their Cels. As others by other diseases, some by the Fluxe,
How many hath the Fever extinguished, men of fame, emperors and Kings, as Antonius, Antipater, Ʋespasian, Leo, Go•fred, Tacitus, etc. Antonius and Columbanus Monks, were forced by it, the one sort to leave their Crowns, the other their Cels. As Others by other diseases, Some by the Flux,
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yea, Traian the Emperour, saith Platina: some by the Gout, as Septimius Seuerus, and Iustin the yonger, &c. Some by vnknowne diseases running betwixt the flesh and the skin,
yea, Trajan the Emperor, Says Platina: Some by the Gout, as Septimius Severus, and Justin the younger, etc. some by unknown diseases running betwixt the Flesh and the skin,
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nay, vvhat member is there in man wherein Death rules not by the helpe of diseases: in the head, by Apoplexies; in the eares, by Wormes; in the eyes by Inflamations;
nay, what member is there in man wherein Death rules not by the help of diseases: in the head, by Apoplexies; in the ears, by Worms; in the eyes by Inflammations;
in the nose, by Fluxe of bloud; in the mouth, by Cankers and Putrifaction; in the tongue, by Vlcers and Tumours; in the braine, by Frenzies; in the temples, by Contusions;
in the nose, by Flux of blood; in the Mouth, by Cankers and Putrefaction; in the tongue, by Ulcers and Tumours; in the brain, by Frenzies; in the Temples, by Contusions;
as it did Selenchus the Syrian, Lego the French-man, Earle Fulke, Nipheus, Leucagus Remulus, Thymetes, Amicus in Virgil, Aeneid. 10. Agenor in Ouid. The sting of a Serpent is sufficient to kill vs,
as it did Selenchus the Syrian, Lego the Frenchman, Earl Fulke, Nipheus, Leucagus Remulus, Thymetes, Amicus in Virgil, Aeneid. 10. Agenor in Ovid The sting of a Serpent is sufficient to kill us,
as it did Minos of Creet, Luctatius the Orator, Zoe the wife of Nicostratus, yea, Thurinus that sold smoake, saith Erasmus in his Adage, perished by smoake.
as it did Minos of Treat, Lucatius the Orator, Zoe the wife of Nicostratus, yea, Thurinus that sold smoke, Says Erasmus in his Adage, perished by smoke.
If I should but recite the multitudes that Gods hath swept away by the deuouring Plague and destroying Pestilence, which I thinke since the beginning of the world, hath killed moe then there be now in the world,
If I should but recite the Multitudes that God's hath swept away by the devouring Plague and destroying Pestilence, which I think since the beginning of the world, hath killed more then there be now in the world,
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some in writing Letters, as Cardinall Orescence from the Councell of Trent, and Terentius Corax; some in the first day of their inuesting to Honour, as Caninius the Consull; some in their mirths;
Some in writing Letters, as Cardinal Orescence from the Council of Trent, and Terentius Corax; Some in the First day of their investing to Honour, as Caninius the Consul; Some in their mirths;
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Nonne fragiliores sumus, quam si vitrei essemus? Are wee not more brittle then glasse, saith Seneca? nay, Ʋitrum etsi fragile, tamen seruatum diu durat, Epist. 23. Glasse if it be safely kept continues long;
Nonne fragiliores sumus, quam si Vitrei essemus? are we not more brittle then glass, Says Senecca? nay, Ʋitrum Though fragile, tamen seruatum Diu durat, Epistle 23. Glass if it be safely kept continues long;
but all the dyet and keeping in the world, though wee should eate Pearles with Cleopatra, bathe daily in new milke with Poppea, fare daily deliciously with the rich Churle;
but all the diet and keeping in the world, though we should eat Pearls with Cleopatra, bathe daily in new milk with Poppea, fare daily deliciously with the rich Churl;
for Ousels, Eagles, Harts, &c. that fulfill their hundreds, occasioned Theophrastus to complaine of Nature as a step-dam to man, whose limits as Dauid notes, are threescore yeeres and tenne (for the rest of his life is eyther a death or disease, in his decrepit dayes.) The Patriarkes liued their nine hundreds and aboue,
for Ousels, Eagles, Hearts, etc. that fulfil their hundreds, occasioned Theophrastus to complain of Nature as a stepdame to man, whose Limits as David notes, Are threescore Years and tenne (for the rest of his life is either a death or disease, in his decrepit days.) The Patriarchs lived their nine hundreds and above,
as Adam and so Eue, their nine hundred and thirtie, Seth nine hundred & twelue, Enos nine hundred and fiue, Caynan his sonne nine hundred and tenne, Malalehel nine hundred sixtie and two, Iayred nine hundred sixtie and fiue, Methusalem nine hundred sixtie and nine, Noah nine hundred and fiue, &c. but wee hardly attaine to our nintie:
as Adam and so Eue, their nine hundred and thirtie, Seth nine hundred & twelue, Enos nine hundred and fiue, Caynan his son nine hundred and tenne, Malalehel nine hundred sixtie and two, Iayred nine hundred sixtie and fiue, Methuselah nine hundred sixtie and nine, Noah nine hundred and fiue, etc. but we hardly attain to our nintie:
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but if a man liue past nintie, to nintie and seauen, or nintie and eight, with Liuia and Perpenna; or to nintie and nine, with Statilia; if hee passe his Climactericall of sixtie and three, wee count him an old man;
but if a man live passed nintie, to nintie and seauen, or nintie and eight, with Lucia and Perpenna; or to nintie and nine, with Statilia; if he pass his Climacterical of sixtie and three, we count him an old man;
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as did Hipocrates; or an hundred and fiue, with Xenophilus; or an hundred and seauen, with Terentia; or an hundred and eight with Homer; or an hundred and tenne, with Gnarinus, and Helias the Abbot;
as did Hippocrates; or an hundred and fiue, with Xenophilus; or an hundred and seauen, with Terentia; or an hundred and eight with Homer; or an hundred and tenne, with Gnarinus, and Elias the Abbot;
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so short, so momentanie, that as the Scripture compares it, to a flower, to grasse, to smoake, to clay, to dust and chaffe which the vvinde scatters, to a bubble, a blast, a breath, a vapour, a dreame, a shadow, a Weauers shittle, and such fading things:
so short, so momentary, that as the Scripture compares it, to a flower, to grass, to smoke, to clay, to dust and chaff which the wind scatters, to a bubble, a blast, a breath, a vapour, a dream, a shadow, a Weavers shittle, and such fading things:
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so shortly, one bone will not be left vpon another, in the temple of the best compacted body liuing, which (saith Inchinus ) is nothing else but Carnea glacies, fleshie Ice,
so shortly, one bone will not be left upon Another, in the temple of the best compacted body living, which (Says Inchinus) is nothing Else but Carnea Glacies, fleshy Ice,
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a clayie frame (saith Pontanus ) standing on the pillers of a little breath, ready euery day, it is so ruinous, to fall in manus Domini, into the Lords hands, of whom wee haue it as tennants at will.
a Clayie frame (Says Pontanus) standing on the pillars of a little breath, ready every day, it is so ruinous, to fallen in manus Domini, into the lords hands, of whom we have it as tenants At will.
The largest limits of our Lease being but a day, for so Dauid and Moses, when they play the holy Geometricians and Arithmeticians, in measuring and numbring their time, goe not by yeeres and moneths, but by dayes:
The Largest Limits of our Lease being but a day, for so David and Moses, when they play the holy Geometricians and Arithmeticians, in measuring and numbering their time, go not by Years and months, but by days:
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in which hee that hath the most prosperous Sunshine may be compared to those Flyes that breede in the Sunne neare the Riuer Hipanis, which appeare in the Morne, are in their full strength at Noone, and dye at Night.
in which he that hath the most prosperous Sunshine may be compared to those Flies that breed in the Sun near the River Hypnosis, which appear in the Morn, Are in their full strength At Noon, and die At Night.
Other things are continued long by extrinsecall meanes, or intrinsecall qualities vvithin themselues: some by their extreame cold, as all sorts of Mettals;
Other things Are continued long by extrinsical means, or intrinsical qualities within themselves: Some by their extreme cold, as all sorts of Metals;
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neyther can any Physicall meanes preserue him vnlesse a Metaphysicall power doe vphold him, and cause him to hold out to his old yeeres as Simeon here did.
neither can any Physical means preserve him unless a Metaphysical power do uphold him, and cause him to hold out to his old Years as Simeon Here did.
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As Abigall speedily met Dauid and appeased his wrath, 1 Sam. 25. and as Dauid speedily met the Lord by repentance after his numbring the people, 2 Sam. 24.10. and as Peter went out presently, and wept bitterly, after the denying his Master, Mat. 26. So let vs who in the whole course of our life haue as much displeased as wee haue dishonoured our GOD, instantly haue recourse to the throne of grace, that the Lord may smell the sweet sacrifice of our broken hearts, ere wrath goe from the Almightie to our destruction.
As Abigail speedily met David and appeased his wrath, 1 Sam. 25. and as David speedily met the Lord by Repentance After his numbering the people, 2 Sam. 24.10. and as Peter went out presently, and wept bitterly, After the denying his Master, Mathew 26. So let us who in the Whole course of our life have as much displeased as we have dishonoured our GOD, instantly have recourse to the throne of grace, that the Lord may smell the sweet sacrifice of our broken hearts, ere wrath go from the Almighty to our destruction.
nay, if we should weepe out our eyes, like some penitents that Cassianus mentions, remembring with Ezekias our former vanities in the bitternesse of our soules, it were not a sufficient recompence for our fore-past rebellions,
nay, if we should weep out our eyes, like Some penitents that Cassian mentions, remembering with Ezekias our former vanities in the bitterness of our Souls, it were not a sufficient recompense for our forepast rebellions,
But what shall wee say to those that in this short life make a long and a continuated custome of sinne, neuer redeeming the time, or thinking of their few and euill dayes,
But what shall we say to those that in this short life make a long and a continuated custom of sin, never redeeming the time, or thinking of their few and evil days,
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letting the reynes loose to all licentiousnes, making their bellies their God, planting here their Turkish Heauen of Wine and Women, wallowing like Swine in all lusts,
letting the reins lose to all licentiousness, making their bellies their God, planting Here their Turkish Heaven of Wine and Women, wallowing like Swine in all Lustiest,
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and a Couenant vvith Hell (such as some lazy Pastors make vvith their people,) that if these will neuer trouble them, they would neuer thinke of these.
and a Covenant with Hell (such as Some lazy Pastors make with their people,) that if these will never trouble them, they would never think of these.
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like Pope Ioahn: these must trie experimentally, vvhat that cursed Pope once ieasted at Atheistically, that there are long paines in another life for these that misspend their golden dayes in gracelesse impurities and impieties in this short life:
like Pope John: these must try experimentally, what that cursed Pope once jested At Atheistically, that there Are long pains in Another life for these that misspend their golden days in graceless Impurities and impieties in this short life:
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for behold, Ioy and exultation, vpbrayding God, and brauing his command, euen to his face, with their hellish Prouerbes, as, Hang sorrow; Cast away care;
for behold, Joy and exultation, upbraiding God, and braving his command, even to his face, with their hellish Proverbs, as, Hang sorrow; Cast away care;
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Hath a Traueller any cause to be merry when hee is farre out of his way, hath few friends, nothing to spend, stormy weather aboue his head, Pyrates lying in waite to rob him, night approaching,
Hath a Traveller any cause to be merry when he is Far out of his Way, hath few Friends, nothing to spend, stormy weather above his head, Pirates lying in wait to rob him, night approaching,
remember whence thou art, where thou art, and whither thou art going; make that vse of thy time that Ioseph did of the seauen yeeres of plentie; prouide against famine;
Remember whence thou art, where thou art, and whither thou art going; make that use of thy time that Ioseph did of the seauen Years of plenty; provide against famine;
thou canst not enioy thy sinnes long, thou must leaue them, or they thee violently; therefore breake them off (as Daniel counselled Nabuchadnezzar ) voluntarily by Repentance and Almes-deedes;
thou Canst not enjoy thy Sins long, thou must leave them, or they thee violently; Therefore break them off (as daniel counseled Nebuchadnezzar) voluntarily by Repentance and Almsdeeds;
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conclude something, like Ambassadours that goe to forraine Courts, and haue but a short abode allotted, that may make for thy eternall peace hereafter,
conclude something, like ambassadors that go to foreign Courts, and have but a short Abided allotted, that may make for thy Eternal peace hereafter,
dost thou purchase, thou wouldest make sure worke of Lands or Tenements? dost thou walke on Ice, thou poysest euery foot-step ere thou set thy foote, ere thou venter thy body? so in euery thing thou wouldest be sure.
dost thou purchase, thou Wouldst make sure work of Lands or Tenements? dost thou walk on Ice, thou poysest every footstep ere thou Set thy foot, ere thou venture thy body? so in every thing thou Wouldst be sure.
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Now beginne, Ars longa, vita breuis, Life is short, but the Art of well liuing and well dying, which is the Art of Arts (euen that vvhich the best Master taught in the best Chaire, Christ vpon the Crosse,) that is long:
Now begin, Ars Longam, vita breuis, Life is short, but the Art of well living and well dying, which is the Art of Arts (even that which the best Master taught in the best Chair, christ upon the Cross,) that is long:
which that thou maist the better doe, as in other things thou contriuest how to doe well, that which thou purposest to doe; (as thou forecasts thy building, ere thou build;
which that thou Mayest the better do, as in other things thou contriuest how to do well, that which thou purposest to do; (as thou forecasts thy building, ere thou built;
as also it may open our eyes to see something more clearely into the nature of death, vvith his bounties and benefits, in that it is not onely a curber of Sinne,
as also it may open our eyes to see something more clearly into the nature of death, with his bounties and benefits, in that it is not only a curber of Sin,
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For the first, that whether you call it a curse or a command, which was imposed on the first man, that in the sweate of his browes hee should eate his bread, till hee returned to his earth, from whence hee came, Gen. 3.19. all mans seede since, in their seuerall generations, haue beene exposed to.
For the First, that whither you call it a curse or a command, which was imposed on the First man, that in the sweat of his brows he should eat his bred, till he returned to his earth, from whence he Come, Gen. 3.19. all men seed since, in their several generations, have been exposed to.
Doe wee not feele yet the smart of the forbidden fruit? Are not our teeth set on edge by it? Are not all things vnder the Sunne full of labour? Are not the workes of Grace, the workes of Nature painefull? the actions of the body, the actions of the minde, the operations of the soule and spirit laborious? Is it not a paine to pray, a paine to repent, a paine to study, to contemplate, to discusse, to discourse, to number, to diuide? Is it not painefull to write, to indite, to preach, to counsell, to exhort, to perswade, disswade, vrge, moue? Let euery knowing man and experienced spirit speake.
Do we not feel yet the smart of the forbidden fruit? are not our teeth Set on edge by it? are not all things under the Sun full of labour? are not the works of Grace, the works of Nature painful? the actions of the body, the actions of the mind, the operations of the soul and Spirit laborious? Is it not a pain to pray, a pain to Repent, a pain to study, to contemplate, to discuss, to discourse, to number, to divide? Is it not painful to write, to indite, to preach, to counsel, to exhort, to persuade, dissuade, urge, move? Let every knowing man and experienced Spirit speak.
Are not workes manuall and mechanicall painefull? (euen as the Arts liberall are?) Is it not paine to plow, delue, digge, sow, mow, to work in Coale works,
are not works manual and mechanical painful? (even as the Arts liberal Are?) Is it not pain to blow, delve, dig, sow, mow, to work in Coal works,
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and Corporations, (like the heauenly Bodies) as much in motion and labour, as in veneration? Vertues, vices, pleasures, profits, riches, pouertie, vvanton youth, couetous old age, all haue their burthens? What callings without their crosses, from the Scepter to the Sheepe-hooke? what sexe without his sorrow?
and Corporations, (like the heavenly Bodies) as much in motion and labour, as in veneration? Virtues, vices, pleasures, profits, riches, poverty, wanton youth, covetous old age, all have their burdens? What callings without their Crosses, from the Sceptre to the Sheephook? what sex without his sorrow?
4. and from the crosses of the world? I haue oft thought, if there were any place in the foure parts of the world, to auoid these foure, thither to flye:
4. and from the Crosses of the world? I have oft Thought, if there were any place in the foure parts of the world, to avoid these foure, thither to fly:
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and haue experienced so many miseries that they haue cryed out, some of them, Miserum est fuisse foelicem, it is a miserie to haue beene happy: others, solus viues, Vacia;
and have experienced so many misery's that they have cried out, Some of them, Miserum est Fuisse foelicem, it is a misery to have been happy: Others, solus vives, Vacia;
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others, with Cyrus and Augustus, haue thought the Regall Crowne not vvorth stooping for: others, haue left voluntarily their Courts and Palaces for secure and penitent Cels.
Others, with Cyrus and Augustus, have Thought the Regal Crown not worth stooping for: Others, have left voluntarily their Courts and Palaces for secure and penitent Cels.
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in Alexander poysoned, and left vnburied; in Caesar stabbed by his pretended friends; in Bellizarius, a blinde Beggar, after his Conquests; in Baiazets Iron Cage; in Socrates and Seneca's poysoning;
in Alexander poisoned, and left unburied; in Caesar stabbed by his pretended Friends; in Belisarius, a blind Beggar, After his Conquests; in Bayezid Iron Cage; in Socrates and Seneca's poisoning;
in Cleopatra's, Iezabel's, Agrippina's, and other infamously famous Queenes and Queanes, perishing, to omit all the rest in this kinde, it might verifie the Paradoxe, that Humana vita non est vitae,
in Cleopatra's, Iezabel's, Agrippina's, and other infamously famous Queens and Queans, perishing, to omit all the rest in this kind, it might verify the Paradox, that Humana vita non est vitae,
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yea, so many, so manifold, so constant, so continuated by successiue crosses, which follow one another (like the waues of the sea) like the Messengers that came one after another, to Iob and Dauid, to bring ill newes of the death of their Children, euery day hauing suam & malitiam, & militiam, his wrath and his warre-fare;
yea, so many, so manifold, so constant, so continuated by successive Crosses, which follow one Another (like the waves of the sea) like the Messengers that Come one After Another, to Job and David, to bring ill news of the death of their Children, every day having suam & Malitiam, & militiam, his wrath and his warfare;
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Nondum lequitur, at tamen prophetat, (Augustine) Before it speakes, it prophesies, as though at the birth it had that prognosticating spirit, which Carden saith some men haue at their death,
Nondum lequitur, At tamen Prophetat, (Augustine) Before it speaks, it prophecies, as though At the birth it had that prognosticating Spirit, which Carden Says Some men have At their death,
I might goe along (with Innocentius ) in this subiect, and shew the seuerall maladies and miseries incident to euery seuerall age, from Infancie to Decrepit old age:
I might go along (with Innocentius) in this Subject, and show the several maladies and misery's incident to every several age, from Infancy to Decrepit old age:
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how like seuerall Beasts wee carry our selues, till Death bring vs to the Shambles: how pittifully Childe-hood wallowes like a little Pigge, in dirtie places;
how like several Beasts we carry our selves, till Death bring us to the Shambles: how pitifully Childhood wallows like a little Pig, in dirty places;
and like Duckes and Geese, swattles and dabbles in wet and filth? How Youth is a lasciuious Goat; Adolescencie, an vntaimed Heiffer; Man-hood, a sterne Lyon;
and like Ducks and Geese, swattles and dabbles in wet and filth? How Youth is a lascivious Goat; Adolescency, an vntaimed Heifer; Manhood, a stern lion;
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I might anatomize man further in all his parts and weakened powers, shewing the seuerall diseases that cease vpon euery member, where they challenge their seates and thrones.
I might anatomise man further in all his parts and weakened Powers, showing the several diseases that cease upon every member, where they challenge their seats and thrones.
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but referring you to the Fathers, chiefely Bernard and Fulgentius, and to zealous Papists, chiefly Innocentius and Stella, besides him that in English hath vvrit the miseries of mans life, leauing you to their vintage, I onely rest with the taste of these Clusters, vvhich we now further presse forth by vse.
but referring you to the Father's, chiefly Bernard and Fulgentius, and to zealous Papists, chiefly Innocentius and Stella, beside him that in English hath writ the misery's of men life, leaving you to their vintage, I only rest with the taste of these Clusters, which we now further press forth by use.
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Is it so that this life which wee liue is so laborious (as the world wherein wee liue is wicked? ) then the lesse good that wee finde in the life naturall, wee must labour to counterpoyse it, by purchasing the life spirituall:
Is it so that this life which we live is so laborious (as the world wherein we live is wicked?) then the less good that we find in the life natural, we must labour to counterpoise it, by purchasing the life spiritual:
the more discontent wee finde in the life of Nature, the more comfort and content wee must seeke and search for, in the life of Grace, which like Elishaes salt cast into Iordan seasons all the maladies of life.
the more discontent we find in the life of Nature, the more Comfort and content we must seek and search for, in the life of Grace, which like Elisha's salt cast into Iordan seasons all the maladies of life.
Thirdly, frequently confesse thy sinnes to God, more balme of inward ioy, thou shalt haue from the chiefe Physitian, the more thou dost lay open the vlcers of thy sicke and wounded soule.
Thirdly, frequently confess thy Sins to God, more balm of inward joy, thou shalt have from the chief physician, the more thou dost lay open the ulcers of thy sick and wounded soul.
Fourthly, vse frequent and feruent prayer, shut thy Chamber-dore, play not the Pharisaicall hypocrite, and Christ shall enter in and say Peace be to thee, as hee did to the Disciples.
Fourthly, use frequent and fervent prayer, shut thy Chamber-door, play not the Pharisaical hypocrite, and christ shall enter in and say Peace be to thee, as he did to the Disciples.
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Sixtly, reade and meditate in he Word of GOD: They shall haue much peace that delight in thy Law, saith the Psalmist. Seauenthly, suffer iniuries patiently;
Sixty, read and meditate in he Word of GOD: They shall have much peace that delight in thy Law, Says the Psalmist. Seauenthly, suffer injuries patiently;
sustaine and abstaine, and thou shalt feele within thine owne heart God taking thy part: for, Qui patitur est victor, &c. He that suffers ouercomes himselfe, the world, his enemies, and is Christs friend.
sustain and abstain, and thou shalt feel within thine own heart God taking thy part: for, Qui patitur est victor, etc. He that suffers overcomes himself, the world, his enemies, and is Christ friend.
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the idle are tossed with a multitude of foolish fancies and fond desires. Tenthly, be meeke, so shalt thou enioy the earth with ioy. Mat. 5. Eleauenthly, get an humbled and a contrite heart, that is the seate of Grace, and throne of God. Esay 57.15. Twelfthly, doe righteousnesse, the fruit whereof is peace and ioy.
the idle Are tossed with a multitude of foolish fancies and found Desires. Tenthly, be meek, so shalt thou enjoy the earth with joy. Mathew 5. Eleventhly, get an humbled and a contrite heart, that is the seat of Grace, and throne of God. Isaiah 57.15. Twelfthly, do righteousness, the fruit whereof is peace and joy.
Secondly, is life so laborious? are our dayes so dolorous? Then these come within the compasse of a iust Redargution, that are so drenched and drowned in the things of this life,
Secondly, is life so laborious? Are our days so dolorous? Then these come within the compass of a just Redargution, that Are so drenched and drowned in the things of this life,
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so besotted and bewitched with the painted beauties of this earthly Iezabel, the World, that they can neyther spirare nor sperare coelestia, that they haue as small hopes as they vse small helps for Heauen in a better life,
so besotted and bewitched with the painted beauty's of this earthly Jezebel, the World, that they can neither spirare nor sperare coelestia, that they have as small hope's as they use small helps for Heaven in a better life,
but setting vp here their rests, & stinting their aimes at earth, they desire (as Peter vpon the Mount) to build tabernacles here in this vaile below, neuer caring for that building not made with hands, eternall in the Heauens ▪ 2 Cor. 5.1.
but setting up Here their rests, & stinting their aims At earth, they desire (as Peter upon the Mount) to built Tabernacles Here in this veil below, never caring for that building not made with hands, Eternal in the Heavens ▪ 2 Cor. 5.1.
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but a most irkesome and tedious pilgrimage, enuironed with infinite perils, and vpon most light occasions lost? or what is any thing in life worthy our liking and affections? What is the body it selfe which we so pamper, but coagulated dust, guilded ouer in the out couering with colours,
but a most irksome and tedious pilgrimage, environed with infinite perils, and upon most Light occasions lost? or what is any thing in life worthy our liking and affections? What is the body it self which we so pamper, but coagulated dust, Guilded over in the out covering with colours,
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sperma fetidum, cibus vermium, mans excrement, wormes nutriment? What is the Beautie of the body but a well coloured skinne, farre inferiour to the beauties of the Sunne and Moone, these heauenly bodies? Besides,
sperma fetidum, cibus vermium, men excrement, worms nutriment? What is the Beauty of the body but a well coloured skin, Far inferior to the beauty's of the Sun and Moon, these heavenly bodies? Beside,
since the greatest things and most worthy of a man are effected by the sinewes of wit, not by the strength of sinewes? are not both Strength and Beautie the flowers of the body, which one blast of a Feauer will deface and shake all to fitters? What are the Pleasures of the body but (like the body it selfe) sensuall, sinfull, pecu•ine and vile;
since the greatest things and most worthy of a man Are effected by the sinews of wit, not by the strength of sinews? Are not both Strength and Beauty the flowers of the body, which one blast of a Fever will deface and shake all to fitters? What Are the Pleasures of the body but (like the body it self) sensual, sinful, pecu•ine and vile;
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Besides, are not these corporall Pleasures inioyed of the Beasts more then of man, more strongly, vehemently and longer? Are they not the workes of darkenesse,
Beside, Are not these corporal Pleasures enjoyed of the Beasts more then of man, more strongly, vehemently and longer? are they not the works of darkness,
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and vsed in the darke? is any man so impudent that dare vse them publikely for shame? Are not distempers, diseases, distractions, discredit to our good name, losse of substance to our estate (when they deuoure their Idolatrous vsers of them,
and used in the dark? is any man so impudent that Dare use them publicly for shame? are not distempers, diseases, distractions, discredit to our good name, loss of substance to our estate (when they devour their Idolatrous users of them,
as Acte•n• Dogs did their Master) fruitlesse repentance to the mind, dulnesse of wit, corrupting of the heart darkning the vnderstanding, decaying the Soules Intellectuall powers;
as Acte•n• Dogs did their Master) fruitless Repentance to the mind, dulness of wit, corrupting of the heart darkening the understanding, decaying the Souls Intellectual Powers;
Impatiencie of a mans selfe, hatred of all vertues, inclination to all vices, their bad fruits and base effects? Are not nominie, ignobilitie, imprisonment, deformitie, sicknesse, imbeci•litie, blockishnesse,
Impatiency of a men self, hatred of all Virtues, inclination to all vices, their bad fruits and base effects? are not nominie, ignobility, imprisonment, deformity, sickness, imbeci•litie, blockishness,
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For Riches (the vulgars God) what are they but the long expences and prouisions for a short iourney, oppressing the bearers, heauy burthens to sincke the Shippe of the Soule? For, Gold and Siluer, the Helena that the world doates on, the Lais that most are inamoured vpon (as the beasts vpon the Panthers skinne,
For Riches (the vulgars God) what Are they but the long expenses and provisions for a short journey, oppressing the bearer, heavy burdens to sink the Ship of the Soul? For, Gold and Silver, the Helena that the world dotes on, the Lais that most Are enamoured upon (as the beasts upon the Panthers skin,
for his seeming luster) what are they but red and white dust, the base excrements of the earth, blowne away with the wind of euery casualtie? Pearles and precious Stones what are they but the spoyle of Fishes, good onely in the estimation of the Lapidarie,
for his seeming luster) what Are they but read and white dust, the base excrements of the earth, blown away with the wind of every casualty? Pearls and precious Stones what Are they but the spoil of Fish, good only in the estimation of the Lapidary,
Pulchrum malum, a beautifull euill, a guilded poyson, a Crowne adorned with counterfeite Iemmes, a sea of euils? Honour (if it come not from Vertue) a friuolous and peruerse conceit? Dignitie,
Pulchrum malum, a beautiful evil, a Guilded poison, a Crown adorned with counterfeit Jems, a sea of evils? Honour (if it come not from Virtue) a frivolous and perverse conceit? Dignity,
if desert beget it not, what is it but the bastard of an vncertaine father, oft acquired by suite, craft, fraud, ambition, sinister meanes and vvicked Arts?
if desert beget it not, what is it but the bastard of an uncertain father, oft acquired by suit, craft, fraud, ambition, sinister means and wicked Arts?
and the best things in life, with which her Amorettoes and Idolatrous Adorers are so delighted? hath not Salomon by a diuinely inspired spirit, giuen in his vnpartiall and infallible verdict,
and the best things in life, with which her Amoretto's and Idolatrous Adorers Are so delighted? hath not Solomon by a divinely inspired Spirit, given in his unpartial and infallible verdict,
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as one that knew most in this kinde of all meere men, Vanitie of vanities, and all is but vanitie, saith the Preacher. And as there is little good in life to be loued,
as one that knew most in this kind of all mere men, Vanity of vanities, and all is but vanity, Says the Preacher. And as there is little good in life to be loved,
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Bernard, Fulgentius, as also Pontanus and Stella, with many moe, to write seuerall Tractates, which I thinke (as the Spider drawes her webbe) they drew from themselues,
Bernard, Fulgentius, as also Pontanus and Stella, with many more, to write several Tractates, which I think (as the Spider draws her web) they drew from themselves,
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some to a darke and dangerous Wood, wherein are many wilde Beasts, Buls of Basan, deuouring Wolues, Herodian Foxes, poysoning Basiliskes, fiery Dragons:
Some to a dark and dangerous Wood, wherein Are many wild Beasts, Bulls of Basan, devouring Wolves, Herodian Foxes, poisoning Basilisks, fiery Dragons:
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for, the Scripture giues the true mortall of Pithagoras and Ouids fictions in their Transmutations, men in shape are beasts in conditions, Tit. 2.12. Esay 1.4. &c. Some to a Net, that is spread for all, but catcheth and retaines onely foolish fishes.
for, the Scripture gives the true Mortal of Pythagoras and Ovid's fictions in their Transmutations, men in shape Are beasts in conditions, Tit. 2.12. Isaiah 1.4. etc. some to a Net, that is spread for all, but Catches and retains only foolish Fish.
Others say it is an vngratefull Hoast, that entertaines and retaines, yet pils and spoyles all that trust it, still dislodging, dismissing, forsaking, forgetting his old Guests, to retaine new.
Others say it is an ungrateful Host, that entertains and retains, yet pills and spoils all that trust it, still dislodging, dismissing, forsaking, forgetting his old Guests, to retain new.
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the night, the time of forraging, in which also the enemie sowes Tares of sinnes and Heresies, the one to corrupt the good Wheate of Sanctification in the heart, the other of Illumination of the braine.
the night, the time of foraging, in which also the enemy sows Tares of Sins and Heresies, the one to corrupt the good Wheat of Sanctification in the heart, the other of Illumination of the brain.
Iohn 13. in preaching & practising humilitie, Mat. 11. in sustaining temptations and tryals, Mat. 4. in assuming our flesh, in chusing his fishing Disciples, in dying vpon the Crosse:
John 13. in preaching & practising humility, Mathew 11. in sustaining temptations and trials, Mathew 4. in assuming our Flesh, in choosing his fishing Disciples, in dying upon the Cross:
in commending the godly poore, Mat. 5. in dying naked vpon the Crosse, hee crossed the lusts of it, in his innocent and spotlesse chastitie, in being borne also of a chaste Virgin:
in commending the godly poor, Mathew 5. in dying naked upon the Cross, he crossed the Lustiest of it, in his innocent and spotless chastity, in being born also of a chaste Virgae:
so thou, if thou be a right Christian after him, if one of his Church, despise these terrestriall things ▪ seeke for celestiall, Col. 4.1.2.3. &c. trample the Moone, these momentanie things vnder thy feete:
so thou, if thou be a right Christian After him, if one of his Church, despise these terrestrial things ▪ seek for celestial, Col. 4.1.2.3. etc. trample the Moon, these momentary things under thy feet:
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looke at it and the things of it, as at a Lyon in a grate, subiect not thy selfe to it, be not the slaue of it, come not within the reach of it, it will teare thee and (as the Panther and Hiena deale with Beasts) by fawning deuoure thee:
look At it and the things of it, as At a lion in a grate, Subject not thy self to it, be not the slave of it, come not within the reach of it, it will tear thee and (as the Panther and Hyena deal with Beasts) by fawning devour thee:
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yea, death it selfe happens for the best, chiefely if they grone vnder the Crosse: for, if life be so burthensome, death must needes be beneficiall that vnlooseth our yoake,
yea, death it self happens for the best, chiefly if they groan under the Cross: for, if life be so burdensome, death must needs be beneficial that unlooseth our yoke,
it comes to the godly, as Pharaohs Daughter to Mosos fluctuate on the waters, as the Arke to Noah, as Obediah to the persecuted Prophets, to preserue them;
it comes to the godly, as Pharaohs Daughter to Moses fluctuate on the waters, as the Ark to Noah, as Obadiah to the persecuted prophets, to preserve them;
like a messenger from GOD, with this message, Affl•xite, non affli•am amplius, I haue afflicted thee, I will afflict thee no more, as God said in effect to Abraham, saith Augustine: thou hast had tentationem fidei, the tryall of thy Faith,
like a Messenger from GOD, with this message, Affl•xite, non affli•am Amplius, I have afflicted thee, I will afflict thee no more, as God said in Effect to Abraham, Says Augustine: thou hast had tentationem fidei, the trial of thy Faith,
as remoued, as redeemed from the worlds warfare: Therefore Plutarch cals death Malorum remedium, & portus humanis calamitatibus, euils relieuer, and calamities calmer:
as removed, as redeemed from the world's warfare: Therefore Plutarch calls death Malorum remedium, & portus humanis calamitatibus, evils reliever, and calamities calmer:
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the onely Physitian that askes no fees (not so much as thankes) and yet cures all cares inward, all diseases outward, better then Homers Moli, then the Balme of Gilead, or that marueilous Linguists Mithridate: yea, it cures all.
the only physician that asks no fees (not so much as thanks) and yet cures all Cares inward, all diseases outward, better then Homers Moli, then the Balm of Gilead, or that marvelous Linguists Mithridate: yea, it cures all.
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as many Parents know, that oft-times lose their Iosephs, euen that child, whom (by the appearance of graces in them) God and they loue the best, the rest being left them, whom they doe not so deseruedly loue.
as many Parents know, that ofttimes loose their Joseph's, even that child, whom (by the appearance of graces in them) God and they love the best, the rest being left them, whom they do not so deservedly love.
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Hence it is, that when there were but foure in the world, Adam, Eue, Caine, Abel, God tooke away Abel the best of them (for hee permitted his death though Caine gaue the stroke) and hee suffered the worst of them to liue still (saith Ambrose ) as the greatest blessing to the one, and for a continuated plague and punishment to the other.
Hence it is, that when there were but foure in the world, Adam, Eue, Cain, Abel, God took away Abel the best of them (for he permitted his death though Cain gave the stroke) and he suffered the worst of them to live still (Says Ambrose) as the greatest blessing to the one, and for a continuated plague and punishment to the other.
Yea, Christ himselfe the spirituall Abel, whose bloud speakes better things for vs then Abels, was cut downe like a flower in the prime of his yeeres, at the age of three and thirtie, in the midst of his age, which hee might haue liued by nature,
Yea, christ himself the spiritual Abel, whose blood speaks better things for us then Abel's, was Cut down like a flower in the prime of his Years, At the age of three and thirtie, in the midst of his age, which he might have lived by nature,
and though hee wept when hee raised him vp againe, to shew his power, hee wept (saith Grauatensis ) because hee was reduced and brought backe againe to the miseries of life.
and though he wept when he raised him up again, to show his power, he wept (Says Grauatensis) Because he was reduced and brought back again to the misery's of life.
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Hence it is not altogether a Fiction in Herodotus (if his Workes, as they are defended, are no Fables) that when the Father of Leobis and Biton intreated the Gods for the greatest blessing vpon these his two Sonnes, in the morning they were found both dead in their beds.
Hence it is not altogether a Fiction in Herodotus (if his Works, as they Are defended, Are no Fables) that when the Father of Leobis and Biton entreated the God's for the greatest blessing upon these his two Sons, in the morning they were found both dead in their Beds.
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stout stomacks haue beene agast and turned crauens at his griefly face, euen as all the Troopes of Israell were affrighted when they saw Pharaoh behinde them,
stout stomachs have been aghast and turned cravens At his griefly face, even as all the Troops of Israel were affrighted when they saw Pharaoh behind them,
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And surely euen a resolued Christian cannot free his soule from reluctation when hee lookes onely at the corruption of the flesh, the palenesse of the face, the dissolution of the members, the obscurenesse of the graue, the lodge with wormes, the solitarinesse of the sepulcher;
And surely even a resolved Christian cannot free his soul from reluctation when he looks only At the corruption of the Flesh, the paleness of the face, the dissolution of the members, the obscureness of the graven, the lodge with worms, the solitariness of the sepulcher;
but when hee considers againe, Natures course, Gods Injunction, his disposing Prouidence, Christs Passion, the bodyes Resurrection, the freedome and exemption of the soule from her inclosing prison, the Iubilie of the body from all bondage and seruitude: Faith preuails and Feare flyes.
but when he considers again, Nature's course, God's Injunction, his disposing Providence, Christ Passion, the bodies Resurrection, the freedom and exemption of the soul from her enclosing prison, the Jubilee of the body from all bondage and servitude: Faith prevails and fear flies.
Euen as those that come from a Citie to a Country Village, Tradesmen, or the like, when their businesse is well dispatcht (saith Chrisostome ) returne into the Citie with ioy againe:
Even as those that come from a city to a Country Village, Tradesmen, or the like, when their business is well dispatched (Says Chrysostom) return into the city with joy again:
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so the Christian soule that comes from the new Ierusalem, the heauenly Citie, to traffique here in the low Countryes of this earth, by the Organs of the body,
so the Christian soul that comes from the new Ierusalem, the heavenly city, to traffic Here in the low Countries of this earth, by the Organs of the body,
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if it haue well executed the duties of Pietie, Charitie, and Christianitie, to GOD and man, may with ioy returne like a Ship Royall, loaden with precious Marchandize, from whence it came:
if it have well executed the duties of Piety, Charity, and Christianity, to GOD and man, may with joy return like a Ship Royal, loaded with precious Merchandise, from whence it Come:
Therefore vvhen Abraham speakes of his barrennesse, he vseth this phrase, Ego vadā abs { que } liberis, I depart this life, or goe away without Children.
Therefore when Abraham speaks of his Barrenness, he uses this phrase, Ego vadan abs { que } Liberis, I depart this life, or go away without Children.
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Chrysostome notes his phrase, and thereupon implies, Ecce iustus ille vt philosophatur, &c. That Abraham doth truely in that word, going away, philosophize and dispute of death:
Chrysostom notes his phrase, and thereupon Implies, Ecce Justus Isle vt philosophatur, etc. That Abraham does truly in that word, going away, philosophise and dispute of death:
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so Scaliger, Exercit. 307. Sect. 23. All which titles and tearmes may still hearten the Christian to confront it in the very face couragiously, according to Bernards counsell, Volo mortem, si non effugere, &c. That since they cannot flye it, they should not feare it.
so Scaliger, Exercise 307. Sect. 23. All which titles and terms may still hearten the Christian to confront it in the very face courageously, according to Bernards counsel, Volo mortem, si non effugere, etc. That since they cannot fly it, they should not Fear it.
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Iosephs Chariot to bring good Iacob from the Land of penurie to the Land of plentie, Et quis non ad meliora festinet? saith Cyprian in his Sermon vpon death, Who will not hasten to exchange for the better?
Joseph's Chariot to bring good Iacob from the Land of penury to the Land of plenty, Et quis non ad Meliora festinet? Says Cyprian in his Sermon upon death, Who will not hasten to exchange for the better?
both which poynts of Christianitie as Simeon beleeued, and taught his Schollers, (being a great Rabbi and a Master in Israel,) so hee seemes to mee, to allude here vnto both,
both which points of Christianity as Simeon believed, and taught his Scholars, (being a great Rabbi and a Master in Israel,) so he seems to me, to allude Here unto both,
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howeuer it be a Mysterie scoffed at (because vnknowne) of the Iewish Saduces, scoffing Athenians, Braine-sicke Philosophers, stupid Stoickes, hoggish Epicures, disputing Peripaticians:
however it be a Mystery scoffed At (Because unknown) of the Jewish Sadducees, scoffing Athenians, Brainsick Philosophers, stupid Stoics, hoggish Epicureans, disputing Peripaticians:
howeuer denyed by all the rabblement of these Hereticall Valentinians, Simonians, Carpocratians, Cerdonians, Seuerians, Basilidians, Hierarchites, and all the Libertines:
however denied by all the rabblement of these Heretical Valentinians, Simonians, Carpocratians, Cerdonians, Severians, Basilidians, Hierarchists, and all the Libertines:
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it was the faith of Dauid, of Daniel, of Ezekiel, of Esay, Iob, Paul, Martha, Iohn the Diuine, of all the Saints, and so of Simeon. Let these Arguments confirme thine:
it was the faith of David, of daniel, of Ezekielem, of Isaiah, Job, Paul, Martha, John the Divine, of all the Saints, and so of Simeon. Let these Arguments confirm thine:
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Secondly, the redemption by Christ extends to thy body, as to thy soule ▪ vvhich body must rise againe, else Christs Passion were fruitlesse and forcelesse.
Secondly, the redemption by christ extends to thy body, as to thy soul ▪ which body must rise again, Else Christ Passion were fruitless and forceless.
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Thirdly, the body, which (like Simeon and Leui ) was brother here in sinning, vvith the soule, must in Gods equall remunerating Iustice, be raised, to suffer in an equall measure and proportion, as it hath sinned.
Thirdly, the body, which (like Simeon and Levi) was brother Here in sinning, with the soul, must in God's equal remunerating justice, be raised, to suffer in an equal measure and proportion, as it hath sinned.
Fourthly, Gods promises which hee hath signed with the finger of his Spirit sealed with the bloud of the Lambe, to the Elect of peace and Immortalitie, cannot be of vigour and vertue vnlesse their bodies rise.
Fourthly, God's promises which he hath signed with the finger of his Spirit sealed with the blood of the Lamb, to the Elect of peace and Immortality, cannot be of vigour and virtue unless their bodies rise.
Sixtly, many absurdities vvould follow, which Paul addes 1 Cor. 15.14.15.16.17. whither I referre you, as that all preaching, professing, and practise of Christianitie vvere else in vaine.
Sixty, many absurdities would follow, which Paul adds 1 Cor. 15.14.15.16.17. whither I refer you, as that all preaching, professing, and practice of Christianity were Else in vain.
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Seauenthly, if in other cases witnesses be to be beleeued, then those fiue hundred Brethren mentioned 1 Cor. 15.5.6.7 8. Cephas and the twelue, Iames and the Apostles, Mary Magdalene & Paul, that testifie Christs resurrection, by necessary consequence confirme ours, Rom. 8.13. which depends vpon Christs.
Seauenthly, if in other cases Witnesses be to be believed, then those fiue hundred Brothers mentioned 1 Cor. 15.5.6.7 8. Cephas and the twelue, James and the Apostles, Marry Magdalene & Paul, that testify Christ resurrection, by necessary consequence confirm ours, Rom. 8.13. which depends upon Christ.
And the dead Souldier by touching Elisha's bones, 2 Kings 13.21. or by the Apostles, as Dorcas by Peter, Acts 3.40. Eutichus by Paul, Acts 20.10. or by Christ himselfe, as the widdow of Naims Son, Luke 7.15. Iairus Daughter, Mat. 9.29. Lazarus the brother of Marthae and Mary, Iohn 11.44. and those which appeared in the holy Citie, when Christ rose, and ascended vp to heauen with him, (as Augustine thinkes) are all Praeludia Resurrectionis, types and figures of our resurrection.
And the dead Soldier by touching Elisha's bones, 2 Kings 13.21. or by the Apostles, as Dorcas by Peter, Acts 3.40. Eutychus by Paul, Acts 20.10. or by christ himself, as the widow of Naims Son, Lycia 7.15. Jairus Daughter, Mathew 9.29. Lazarus the brother of Martha and Marry, John 11.44. and those which appeared in the holy city, when christ rose, and ascended up to heaven with him, (as Augustine thinks) Are all Praeludia Resurrectionis, types and figures of our resurrection.
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in the word, and in the world; Isaacks suruiuing in sacrificing, whom Abraham receiued in a figure, Heb. 11.19. Aarons dry Rod that budded and blossomed, Numb. 17.8. Ezekiels dry bones that came together, bone to bone, & flesh to flesh, Ezek. 37.8.9.10. Ionas deliuery out of the Whales belly, are instances in the Word. In Nature:
in the word, and in the world; Isaacs surviving in sacrificing, whom Abraham received in a figure, Hebrew 11.19. Aaron's dry Rod that budded and blossomed, Numb. 17.8. Ezekiels dry bones that Come together, bone to bone, & Flesh to Flesh, Ezekiel 37.8.9.10. Ionas delivery out of the Whale's belly, Are instances in the Word. In Nature:
the Arabian Phoenix, which by her selfe-burning, preserues the indiuiduum of her kinde: the Sea-Vrchin, that rejoynes after her rending in pieces, after she tastes the salt water:
the Arabian Phoenix, which by her self-burning, preserves the indiuiduum of her kind: the Sea-Vrchin, that rejoins After her rending in Pieces, After she tastes the salt water:
All these speake vnto my vnderstanding, and confirme my Faith, that though Death swallow vs that are now liuing (as the Whale did Ionas ) binde vs (as the Philistines did Sampson ) lay vs in our sepulchers,
All these speak unto my understanding, and confirm my Faith, that though Death swallow us that Are now living (as the Whale did Ionas) bind us (as the philistines did Sampson) lay us in our sepulchers,
after wee haue beene vnder the water: yea, these bodyes of ours, subiect to diseases, crushed, crazed, bruized, distempered, payned; the head, with Megrim; the lungs, with suffocations; the ioynts, with Gouts;
After we have been under the water: yea, these bodies of ours, Subject to diseases, crushed, crazed, Bruised, distempered, pained; the head, with Megrim; the lungs, with suffocations; the Joints, with Gouts;
neyther the Virgin Mary, whose Assumption is but a fiction, nor Enoch, nor Elias, nor the body of Lazarus, nor of those that rose vvith CHRIST Mat. 27.52. (as Mr. Leigh proues pithily against all Papists) It is a matter of singular comfort;
neither the Virgae Marry, whose Assump is but a fiction, nor Enoch, nor Elias, nor the body of Lazarus, nor of those that rose with CHRIST Mathew 27.52. (as Mr. Leigh Proves pithily against all Papists) It is a matter of singular Comfort;
and burning place, as wee goe to our beds; this is that redemption of our bodies, vvhich Paul mentions, Rom. 8.23. the time of our refreshing, which Peter magnifies, Acts 3.19. the time of our Iubilie and reioycing, vyhich Esay fore-sees in the Spirit, and exulteth, Esay 26.19. vvhen the hungry shall be satisfied, Mat. 5.6. when mourners shall be comforted, Mat. 5.4.
and burning place, as we go to our Beds; this is that redemption of our bodies, which Paul mentions, Rom. 8.23. the time of our refreshing, which Peter Magnifies, Acts 3.19. the time of our Jubilee and rejoicing, vyhich Isaiah foresees in the Spirit, and exulteth, Isaiah 26.19. when the hungry shall be satisfied, Mathew 5.6. when mourners shall be comforted, Mathew 5.4.
an end of our iourney, an accomplishing of our warrefare, a cessation from labour, a wiping away of teares, Reu. 17. verse 17. Chap. 21.4. a putting off this mortall, and a putting on of this immortall, 1 Cor. 15.42. A change of our vile bodies, that they may be like his glorious body, Phil. 3.22.
an end of our journey, an accomplishing of our warfare, a cessation from labour, a wiping away of tears, Reu. 17. verse 17. Chap. 21.4. a putting off this Mortal, and a putting on of this immortal, 1 Cor. 15.42. A change of our vile bodies, that they may be like his glorious body, Philip 3.22.
Let all weake and wearyed wights vse this Meditation of the Resurrection, as Iacobs staffe to rest and relye on, in their passage ouer this worlds Iordan;
Let all weak and wearied wights use this Meditation of the Resurrection, as Iacobs staff to rest and rely on, in their passage over this world's Iordan;
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as the clifts of the rockes to the Doues, and the stonie rockes to the Conies, to shelter them from the feare of death, the hunting Nimrod of the world:
as the cliffs of the Rocks to the Dove, and the stony Rocks to the Conies, to shelter them from the Fear of death, the hunting Nimrod of the world:
nay, Aqua vitae, to reuiue thee, when thou art dead sicke, or sicke to death, to know that the minute or the moment of thy afflictions here, shall be succeeded (nay exceeded) with an eternall waight of glory hereafter, at the resurrection of the iust, 2 Cor. 4.17.18.
nay, Aqua vitae, to revive thee, when thou art dead sick, or sick to death, to know that the minute or the moment of thy afflictions Here, shall be succeeded (nay exceeded) with an Eternal weight of glory hereafter, At the resurrection of the just, 2 Cor. 4.17.18.
Thus the godly, Dauid, Iob, nay, Christ himselfe, the afflicted Primitiue Christians, that vnder Antiochus were racked and tormented, sollaced their soules in the midst of their anxeties, with this melodious Meditation of the Resurrection, Psal. 16.9. Iob 19.25. Acts 2.26. Heb. 11.35.
Thus the godly, David, Job, nay, christ himself, the afflicted Primitive Christians, that under Antiochus were racked and tormented, solaced their Souls in the midst of their anxeties, with this melodious Meditation of the Resurrection, Psalm 16.9. Job 19.25. Acts 2.26. Hebrew 11.35.
let his name be as terrible to carelesse impenitent worldlings (as the name of Tamberlaine and Zisca once to Cowards) which like guiltie fellons, feare the face of the Iudge:
let his name be as terrible to careless impenitent worldlings (as the name of Tamberlaine and zisca once to Cowards) which like guilty felons, Fear the face of the Judge:
but let those that haue learned Christ better, and know in whom they haue beleeued, entertaine it as Cornelius did Peter, as the Galathians did Paul, as Peter did the Angell that brought him out of Prison,
but let those that have learned christ better, and know in whom they have believed, entertain it as Cornelius did Peter, as the Galatians did Paul, as Peter did the Angel that brought him out of Prison,
when the Land-lord offers to reedifie it and to make it better (since euen Mise & Rats by Natures instinct, flye from an house that is inclining to fall.) Now this clayie Cottage of thy body, which is vpheld by the weake prop of breath and vapour, is euery day declining;
when the Landlord offers to re-edify it and to make it better (since even Mice & Rats by Nature's instinct, fly from an house that is inclining to fallen.) Now this Clayie Cottage of thy body, which is upheld by the weak prop of breath and vapour, is every day declining;
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blesse the prouidence of the Worlds great Architect, that when it fals, by resuscitation, will raise the frame and the fabricke a thousand times both fairer and firmer then the first.
bless the providence of the World's great Architect, that when it falls, by resuscitation, will raise the frame and the fabric a thousand times both Fairer and firmer then the First.
Must body and soule meete together, and eyther be blessed together, or else for euer burne together after their departure? and doth their euerlasting weale or woe, blisse or bane, depend vpon thy good or euill life here? Oh then, spinne the short thread of thy abridged life well and worthily, that so it may tye a blessed peace to thy soule:
Must body and soul meet together, and either be blessed together, or Else for ever burn together After their departure? and does their everlasting weal or woe, bliss or bane, depend upon thy good or evil life Here? O then, spin the short thread of thy abridged life well and worthily, that so it may tie a blessed peace to thy soul:
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Fourthly, let them be meanes to rouze thee from the bed of securitie, and to set thee on thy feete (as the Angell did Elias ) in thy iourney toward heauen.
Fourthly, let them be means to rouse thee from the Bed of security, and to Set thee on thy feet (as the Angel did Elias) in thy journey towards heaven.
Lastly, a holy director (as it was to Paul himselfe) to cause thee in euery thing to endeuour to keepe a good conscience towards God and man, Acts 24.15.16. Thus wee haue seene that the body must returne to take part with the soule after the dissolution:
Lastly, a holy director (as it was to Paul himself) to cause thee in every thing to endeavour to keep a good conscience towards God and man, Acts 24.15.16. Thus we have seen that the body must return to take part with the soul After the dissolution:
the same foundation vvill beare this truth, that the soule is dissolued, it dyes not: for which cause Paul cals his death a dissolution, Phil. 1.23. it departs, it dyes not:
the same Foundation will bear this truth, that the soul is dissolved, it dies not: for which cause Paul calls his death a dissolution, Philip 1.23. it departs, it dies not:
Now, death onely breakes open this prison doore, vnties the fetters of the senses, vnlooseth this Asse, roules away the stone from this Sepulcher, lets out the soule, sends graue deorsum, leue sursum, the grosse body downeward, the soaring soule vpward:
Now, death only breaks open this prison door, unties the fetters of the Senses, unlooseth this Ass, rolls away the stone from this Sepulcher, lets out the soul, sends graven deorsum, leave Sursum, the gross body downward, the soaring soul upward:
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Now, how could hee desire it, and discusse of it? how should man so labour and seeke for immortalitie, some by skill and policie, some by martiall exploits,
Now, how could he desire it, and discuss of it? how should man so labour and seek for immortality, Some by skill and policy, Some by martial exploits,
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as was seene in Baltazzar and Felix, Dan. 5.6. Acts 24.25. their consciences, like Magistrates, commanding them to execute themselues, shewes they are more then mortall.
as was seen in Belshazzar and Felix, Dan. 5.6. Acts 24.25. their Consciences, like Magistrates, commanding them to execute themselves, shows they Are more then Mortal.
Sixtly, the effects of the soule, in numbring, diuiding, discussing, discoursing remembring, affecting knowledge, desire of blessednesse, respect to glory, &c. shew it immortall.
Sixty, the effects of the soul, in numbering, dividing, discussing, discoursing remembering, affecting knowledge, desire of blessedness, respect to glory, etc. show it immortal.
Seauenthly, if the Soule were not immortall man should not resemble GOD, neyther in Creation or Regeneration haue any part or participation of the Image of God,
Seauenthly, if the Soul were not immortal man should not resemble GOD, neither in Creation or Regeneration have any part or participation of the Image of God,
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Eightly, else there should be no difference betwixt vs and Beasts, whose soules are in their bloud, Gen. 9.4.6. Ninthly, else there should be no vse of Iudgement, of the day of doome, or of Christs second comming.
Eighth, Else there should be no difference betwixt us and Beasts, whose Souls Are in their blood, Gen. 9.4.6. Ninthly, Else there should be no use of Judgement, of the day of doom, or of Christ second coming.
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Tenthly, else were the godly of all men most miserable, if their hope were onely in this life, 1 Cor. 15.19. the Sonnes of Belial whose portion is oft-greater in this world, then the Lords owne Saints (as Dauid, Iob, Ieremie, in their times haue complained) should else be in better case then they.
Tenthly, Else were the godly of all men most miserable, if their hope were only in this life, 1 Cor. 15.19. the Sons of Belial whose portion is oft-greater in this world, then the lords own Saints (as David, Job, Ieremie, in their times have complained) should Else be in better case then they.
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But since the Sunne of this truth shines clearely in the Scriptures, why should I giue any moe Reasons, which are infinite, both in Philosophy and Diuinitie:
But since the Sun of this truth shines clearly in the Scriptures, why should I give any more Reasons, which Are infinite, both in Philosophy and Divinity:
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First, is not the argument that our Sauiour Christ vsed against the Sadduces, from Exod. 3.6. authentique against Atheisme? God is the God of Abraham, Isaack, and Iacob, therefore the soules of Abraham, Isaack and Iacob are liuing stil though they be dead themselues.
First, is not the argument that our Saviour christ used against the Sadducees, from Exod 3.6. authentic against Atheism? God is the God of Abraham, Isaac, and Iacob, Therefore the Souls of Abraham, Isaac and Iacob Are living still though they be dead themselves.
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Fourthly, doth not Elias pray that the soule of his Hostesse Childe may returne againe into him? therefore it was not dead and extinct: (it is no matter where it was, it is as absurd to say that it was in Limbo puerorum, as Papists doe,
Fourthly, does not Elias pray that the soul of his Hostess Child may return again into him? Therefore it was not dead and extinct: (it is no matter where it was, it is as absurd to say that it was in Limbo Puerorum, as Papists do,
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as the wicked Angels fetcht the soule of the secure Churle to Hell, Luke, 12. verse 20. Seauenthly, Iohn saw the soules of those vnder the Altar, that were killed for the Word of Christ, Reu. 5.6.9.
as the wicked Angels fetched the soul of the secure Churl to Hell, Lycia, 12. verse 20. Seauenthly, John saw the Souls of those under the Altar, that were killed for the Word of christ, Reu. 5.6.9.
A truth that the very Heathen saw by the light of Nature, as appeares by their Writings, by Antiochus his Epistle to Lisius, wherein hee thinkes his dead Father translated to the Gods, 2 Mach. 11. ver. 23. Plato in his Timeo. Tully in his Diuinations,
A truth that the very Heathen saw by the Light of Nature, as appears by their Writings, by Antiochus his Epistle to Lisius, wherein he thinks his dead Father translated to the God's, 2 Mach. 11. ver. 23. Plato in his Timeo. Tully in his Divinations,
and in his Booke of the sleepe of Saeipio: Pithagoras and the Pithagoreans: Thales Milesius, Hermes, Euripides in his Tragedies: Plutarch in his Consolatory Epistles:
and in his Book of the sleep of Saeipio: Pythagoras and the Pithagoreans: Thales Milesius, Hermes, Euripides in his Tragedies: Plutarch in his Consolatory Epistles:
yea, the Poets in their fictions of the Elizean fields, and the like, ayme all at this, more like Christians at least Christian Philosophers and Poets, that the Heauens are aeterna animarū domicilia, the eternall mansions of good soules departed.
yea, the Poets in their fictions of the Elizean fields, and the like, aim all At this, more like Christians At least Christian Philosophers and Poets, that the Heavens Are aeterna animarū Domicilia, the Eternal mansions of good Souls departed.
good (saith Bernard ) to the good in regard of rest, better in regard of securitie, best of all as the way to life and immortalitie, being as Ambrose cals it, alledged by Pontanus, the birth day of thy eternitie, the repayrer of thy lifes ruines, not abolishing but establishing thy best being.
good (Says Bernard) to the good in regard of rest, better in regard of security, best of all as the Way to life and immortality, being as Ambrose calls it, alleged by Pontanus, the birth day of thy eternity, the repairer of thy life's ruins, not abolishing but establishing thy best being.
For, why should that eyther feare thee or fret thee, that cannot hurt the best, the greatest part of thee? If the gold be saued, who regards the losse of a rotten purse? If the Pearles within be preserued, who cares for the breaking of an old chest? If the costly Marchandize and loading of the ship be safe, what Marchant respects the ruines of a rotten Barge? If the liuing soules be not indangered,
For, why should that either Fear thee or fret thee, that cannot hurt the best, the greatest part of thee? If the gold be saved, who regards the loss of a rotten purse? If the Pearls within be preserved, who Cares for the breaking of an old chest? If the costly Merchandise and loading of the ship be safe, what Merchant respects the ruins of a rotten Barge? If the living Souls be not endangered,
Now, that which the Gold is to the Purse, the Pearles to the Chest, the Wares to the Ship, the good Wines to the Caske, the Honie to the Hiue, the Housholder to the House, the Childe to the Cradle, the Body to the Garments;
Now, that which the Gold is to the Purse, the Pearls to the Chest, the Wares to the Ship, the good Wines to the Cask, the Honey to the Hive, the Householder to the House, the Child to the Cradle, the Body to the Garments;
in decking, adorning, feeding and pampering this sluggish Asse, this rotten Carrion, the body, which perhaps shall take vp his Inne in the earth to morrow, and be meate for wormes;
in decking, adorning, feeding and pampering this sluggish Ass, this rotten Carrion, the body, which perhaps shall take up his Inn in the earth to morrow, and be meat for worms;
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Oh how many millions of men and women to, euen amongst common Christians, may be arraigned, accused and conuicted of this folly and dottage (that in other things are politique Gallio's and plotting Iezabel's ) yet in this are witty fooles, in preferring the Purse before the Gold, the Caske before the Wine, the Hiue before the Hony, the Body before the Soule?
O how many millions of men and women to, even among Common Christians, may be arraigned, accused and convicted of this folly and dotage (that in other things Are politic Gallio's and plotting Iezabel's) yet in this Are witty Fools, in preferring the Purse before the Gold, the Cask before the Wine, the Hive before the Honey, the Body before the Soul?
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How many spend yeeres, and moneths, nay, all their precious time in hawking, hunting, whoring, carding, dicing, &c. in scraping and gathering yealow dust together, in doing workes morrall or sinfull, their owne workes or the Diuels? how many in doing nothing,
How many spend Years, and months, nay, all their precious time in hawking, hunting, whoring, carding, dicing, etc. in scraping and gathering yellow dust together, in doing works moral or sinful, their own works or the Devils? how many in doing nothing,
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or doing euill, or as good as nothing? How many women spend many dayes and houres, in tricking and trimming the painted sepulchers of their soules, I meane their bodies, in a Glasse, who (neuer considering how the glasse of their time runnes) spend not a moneth in a yeere, a weeke in a moneth, a day in a weeke,
or doing evil, or as good as nothing? How many women spend many days and hours, in tricking and trimming the painted sepulchers of their Souls, I mean their bodies, in a Glass, who (never considering how the glass of their time runs) spend not a Monn in a year, a Week in a Monn, a day in a Week,
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of penitent and patient Iob, after hee had seene his sonnes and his sonnes sonnes, euen foure generations, Iob 42.16. Of zealous and sincere Dauid, 1 Kings 2. after hee had counselled and charged his Sonne Salomon to walke in the wayes and Statutes of the Almightie.
of penitent and patient Job, After he had seen his Sons and his Sons Sons, even foure generations, Job 42.16. Of zealous and sincere David, 1 Kings 2. After he had counseled and charged his Son Solomon to walk in the ways and Statutes of the Almighty.
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So Iosuah that couragious Leader of Israel, Iosh. 24.29. Aaron the Lords Priest, who dyed before the Lord in the Mount Hor, Numb. 20.28. Eleazar Aarons Sonne. Iosh. 24.33. Samuel the Lords Prophet, 1 Sam. 25.1. with all the rest of Gods Children, Patriarkes, Prophets, Iudges, Kings, Martyres, Confessors, the learned Lights of the Church, such as Ambrose, Augustine, &c. as they haue liued holily, they haue dyed happily:
So Joshua that courageous Leader of Israel, Joshua 24.29. Aaron the lords Priest, who died before the Lord in the Mount Hor, Numb. 20.28. Eleazar Aaron's Son. Joshua 24.33. Samuel the lords Prophet, 1 Sam. 25.1. with all the rest of God's Children, Patriarchs, prophets, Judges, Kings, Martyrs, Confessors, the learned Lights of the Church, such as Ambrose, Augustine, etc. as they have lived holily, they have died happily:
which blessing of long life being the promise annexed to that fift Commandement of Obedience, is peculiarly incident to the godly rather then the wicked, whose sinnes (as the Iuie kils the Oake) ordinarily abbreuiate their dayes:
which blessing of long life being the promise annexed to that fift Commandment of obedience, is peculiarly incident to the godly rather then the wicked, whose Sins (as the Ivy kills the Oak) ordinarily abbreviate their days:
or if any of the faithfull dye young, or in their middle age, before they haue attained to the yeeres of their Fathers, eyther by a naturall dissolution,
or if any of the faithful die young, or in their middle age, before they have attained to the Years of their Father's, either by a natural dissolution,
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or else because they are ripened already in grace, and come to that maturitie, which GOD, in his fore-seeing wisedome knowes they would or could attaine to,
or Else Because they Are ripened already in grace, and come to that maturity, which GOD, in his Foreseeing Wisdom knows they would or could attain to,
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Secondly, the Elect vsually haue their wishes, and the fruition of their desires ere their departure, to the great satisfaction of their soules; the contentation of their hearts:
Secondly, the Elect usually have their wishes, and the fruition of their Desires ere their departure, to the great satisfaction of their Souls; the contentation of their hearts:
what did old Israel so long after in the whole world; (except the sight of Shiloh, the Messias in the flesh,) as to see his darling Ioseph? which longing of his the Lord satisfied at the full ere his death for, his dying eyes did not onely see Iosephs face,
what did old Israel so long After in the Whole world; (except the sighed of Shiloh, the Messias in the Flesh,) as to see his darling Ioseph? which longing of his the Lord satisfied At the full ere his death for, his dying eyes did not only see Joseph's face,
and as a rellish and a taste of his fauour, gaue him a sight of Canaan, Deut. 34 ver. 1.4. In what could Dauids heart be more setled, then to see his Throne setled in Salomon his Sonne;
and as a relish and a taste of his favour, gave him a sighed of Canaan, Deuteronomy 34 ver. 1.4. In what could David heart be more settled, then to see his Throne settled in Solomon his Son;
And the like ordinarily fals out, as many aged Christians at this very day can bring in their experienced probatum est (as many that are fallen a-sleepe before them could haue testified) how the Lord hath heard their requests,
And the like ordinarily falls out, as many aged Christians At this very day can bring in their experienced probatum est (as many that Are fallen asleep before them could have testified) how the Lord hath herd their requests,
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Thirdly, the godly expresse the hidden ioy, and inward peace which they finde within their soules, by their seasoned and sanctified words of grace, which they breathe out as a sweet Perfume, from holy hearts, to the refreshing of others, vpon their sicke beds, with which they vsually winde vp the thread of their life:
Thirdly, the godly express the hidden joy, and inward peace which they find within their Souls, by their seasoned and sanctified words of grace, which they breathe out as a sweet Perfume, from holy hearts, to the refreshing of Others, upon their sick Beds, with which they usually wind up the thread of their life:
For example, vvhat a sweet gratulatory speech is this of Simeons, in his farewell to the world? Lord, now lettest thou thy Seruant depart in peace, &c. Euery word hauing his waight and Emphasis.
For Exampl, what a sweet gratulatory speech is this of Simeons, in his farewell to the world? Lord, now Lettest thou thy Servant depart in peace, etc. Every word having his weight and Emphasis.
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blessing GOD by gratulatory Songs for his benefits, and blessing the people in their Tribes ( Deut. 32. & ch. 33. Iosh. 12. 1 Sam. 12.) and a man shall see the peace they had in their hearts, by the grace of their lips.
blessing GOD by gratulatory Songs for his benefits, and blessing the people in their Tribes (Deuteronomy 32. & changed. 33. Joshua 12. 1 Sam. 12.) and a man shall see the peace they had in their hearts, by the grace of their lips.
the one to his Sonnes, the other to his Brethren, Gen. 49. Gen. 50. The last words of Dauid were his charge to Salomon his Son, concerning Gods worship,
the one to his Sons, the other to his Brothers, Gen. 49. Gen. 50. The last words of David were his charge to Solomon his Son, Concerning God's worship,
and the gouernement of his Kingdome, 1 Kings 2. vers. 3.4.5.6. &c. The last words of Steuen, the first Martyr after CHRIST, were prayers for his Persecutors, Lord, lay not this sinne to their charge, Acts 7.60. Last words reuealed of the Theefe on the Crosse, that bonus Latro, good Theefe, that so happily stole Paradise, were;
and the government of his Kingdom, 1 Kings 2. vers. 3.4.5.6. etc. The last words of Stephen, the First Martyr After CHRIST, were Prayers for his Persecutors, Lord, lay not this sin to their charge, Acts 7.60. Last words revealed of the Thief on the Cross, that bonus Latro, good Thief, that so happily stole Paradise, were;
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Lord, remember mee when thou commest into thy Kingdome, Luke 23. The seauen last words that Christ spoke vpon the Crosse, to the Daughters of Ierusalem, to his virgin Mother, to his beloued Disciple Iohn, to God his Father, to the penitent Theefe,
Lord, Remember me when thou Comest into thy Kingdom, Lycia 23. The seauen last words that christ spoke upon the Cross, to the Daughters of Ierusalem, to his Virgae Mother, to his Beloved Disciple John, to God his Father, to the penitent Thief,
as recorded by the Euangelists, explained by Ferus Nabumius and Gueuarra: these, and all these of holy men in the sacred Cannon, and of Christ himselfe (as one speakes of Cyprians Epistles) referunt pectus ardore plenum; shew their deaths were full of peace as their liues were full of grace.
as recorded by the Evangelists, explained by Ferus Nabumius and Guerra: these, and all these of holy men in the sacred Cannon, and of christ himself (as one speaks of Cyprians Epistles) referunt pectus ardore plenum; show their death's were full of peace as their lives were full of grace.
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euen when they lay vpon their sicke couches, drawing their last breath (testifying their faith in Christ, their hope of Heauen, their zeale for Gods glory, their sorrow for sinne, their sealed pardon.) Or when they were to be martyred,
even when they lay upon their sick couches, drawing their last breath (testifying their faith in christ, their hope of Heaven, their zeal for God's glory, their sorrow for sin, their sealed pardon.) Or when they were to be martyred,
and sacrificed by fire, as they are collected and recorded by Ecclesiasticall Authors, Eusebius, Nicephorus, the tripartite History, the Centuries, Mr. Foxe his Martyrologie, Grineus, Mr. Perkins, and others; to whom I referre you;
and sacrificed by fire, as they Are collected and recorded by Ecclesiastical Authors, Eusebius, Nicephorus, the tripartite History, the Centuries, Mr. Fox his Martyrology, Grineus, Mr. Perkins, and Others; to whom I refer you;
Of Ambrose, Nec pudet viuere, nec piget mori, &c. I neyther am ashamed to liue, nor grudge to dye, because I haue a good Iesus both in life and death.
Of Ambrose, Nec It is shameful viuere, nec Piget Mori, etc. I neither am ashamed to live, nor grudge to die, Because I have a good Iesus both in life and death.
Peter Martyr, saith Simler and Bullinger that were present at his departure, confessed his faith, acknowledged Christ his Sauiour, expounded and applyed Scriptures, exhorted his Brethren,
Peter Martyr, Says Simler and Bullinger that were present At his departure, confessed his faith, acknowledged christ his Saviour, expounded and applied Scriptures, exhorted his Brothers,
with many moe constant Professors, dyed desirous of the fire saluting the Stake, professing their Faith, confirming their Brethren, and calling vpon God.
with many more constant Professors, died desirous of the fire saluting the Stake, professing their Faith, confirming their Brothers, and calling upon God.
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which, like those Boreans, Acts 17. were truely noble indeed, I should occasion you to magnifie Gods mercies, in calling some great ones, vvho by their workes and words,
which, like those Boreans, Acts 17. were truly noble indeed, I should occasion you to magnify God's Mercies, in calling Some great ones, who by their works and words,
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I might instance in Charles the fift, in Theodosius the great, in Maximilian the second, in Stephen King of Poland, in Fredericks the third, Prince Elector;
I might instance in Charles the fift, in Theodosius the great, in Maximilian the second, in Stephen King of Poland, in Fredericks the third, Prince Elector;
To omit the last words of Chrysostome dying in his exile, of deuout Bernard, of Ignatius the Martyr, of these Belgicke Lights, Phillip Melancthon, Tremellius. Musculus, &c. with ma•y moe:
To omit the last words of Chrysostom dying in his exile, of devout Bernard, of Ignatius the Martyr, of these Belgic Lights, Philip Melanchthon, Tremellius. Musculus, etc. with ma•y more:
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some reioycing in the Spirit, for the mitigation of their paines, the consolations vvhich they felt from the Spirit, their vnion vvith Christ, their happy passage into Paradise, their transmigration vnto their Sauiour;
Some rejoicing in the Spirit, for the mitigation of their pains, the consolations which they felt from the Spirit, their Union with christ, their happy passage into Paradise, their transmigration unto their Saviour;
and in part tasted ▪ nay, some as it were by a Propheticall Spirit, illuminating them as it did Iacob and Ioseph, fore-seeing and fore-telling what should happen after their deaths;
and in part tasted ▪ nay, Some as it were by a Prophetical Spirit, illuminating them as it did Iacob and Ioseph, Foreseeing and foretelling what should happen After their death's;
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as also some of their Philosophers and Poets, as Aratus, Socrates, Aristotle, Anacharsis, Antisthenes, Theophrastus, with others, haue spoke, to admiration, concerning the necessitie of dying, the miseries of life, the exprobration of Tyranny, the soules immortalitie, the true God, which they called The thing of things, to whom they haue called and committed their Children;
as also Some of their Philosophers and Poets, as Aratus, Socrates, Aristotle, Anacharsis, Antisthenes, Theophrastus, with Others, have spoke, to admiration, Concerning the necessity of dying, the misery's of life, the exprobration of Tyranny, the Souls immortality, the true God, which they called The thing of things, to whom they have called and committed their Children;
as their Apothegmes and speeches are recorded by Plutarch, Zen•ph••, Laertius, and others, yet they haue come so farre short of Christians, eyther in their ciuill acts and morrall workes liuing,
as their Apothegms and Speeches Are recorded by Plutarch, Zen•ph••, Laertius, and Others, yet they have come so Far short of Christians, either in their civil acts and moral works living,
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First, the Promise of God, which must needes be acccomplished, that Peace shall come; that they shall rest in their beds euery one that walketh before the Lord, Esay 57.2. which promise as it was verified in Enoch and Elias, that vvalked vvith GOD, so it shall be in all the faithfull.
First, the Promise of God, which must needs be acccomplished, that Peace shall come; that they shall rest in their Beds every one that walks before the Lord, Isaiah 57.2. which promise as it was verified in Enoch and Elias, that walked with GOD, so it shall be in all the faithful.
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and therefore they must needes haue peace in God, going out of the world to God, who haue had peace with God in the world, from whom they haue beene absent in the body.
and Therefore they must needs have peace in God, going out of the world to God, who have had peace with God in the world, from whom they have been absent in the body.
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Thirdly, they haue that peace of God in their owne conscience, which passeth all vnderstanding, Phil. 4. which setteth them in an assured perswasion of the loue of God to them in his Christ, the Lord shining in their hearts with the beames of his Spirit,
Thirdly, they have that peace of God in their own conscience, which passes all understanding, Philip 4. which sets them in an assured persuasion of the love of God to them in his christ, the Lord shining in their hearts with the beams of his Spirit,
These Reasons might be amplified, and many moe added, but I hasten to the Vses, being onely intercepted with some Obiections of carnall reason, vvhich must be remoued.
These Reasons might be amplified, and many more added, but I hasten to the Uses, being only intercepted with Some Objections of carnal reason, which must be removed.
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Obiect. 2. Christ, Ezekias and Dauid, prayed against death, therefore it brings no peace. Answ. Wee haue shewed the reasons of Ezekias and Dauids prayer before:
Object. 2. christ, Ezekias and David, prayed against death, Therefore it brings no peace. Answer we have showed the Reasons of Ezekias and David prayer before:
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the first wanting Issue to succeede him, the second being afflicted with an issue of sinne, which was not healed, which caused for the time, both their doubts and feares:
the First wanting Issue to succeed him, the second being afflicted with an issue of sin, which was not healed, which caused for the time, both their doubts and fears:
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for our Sauiour Christ, he prayed not against death simply, for he dyed willingly (else his death could not haue merited) hee prayed for the remouall of the cup of his Fathers wrath, being the curse of death.
for our Saviour christ, he prayed not against death simply, for he died willingly (Else his death could not have merited) he prayed for the removal of the cup of his Father's wrath, being the curse of death.
which preparation, if it be the shorter, God accepts in their intention, as he did Abrahams sacrificing of Isaack, as hee did Dauids in building him a Temple:
which preparation, if it be the shorter, God accepts in their intention, as he did Abrahams sacrificing of Isaac, as he did David in building him a Temple:
with the Publican to giue one knocke on their penitent brests, with Peter to giue one shrike vnto Christ, crying, Helpe Master, who dare say but with that outcry they awaken Christ? If Moses and the beleeuing Israelites had beene cut off sodainely by Pharaohs Sword,
with the Publican to give one knock on their penitent breasts, with Peter to give one shriek unto christ, crying, Help Master, who Dare say but with that outcry they awaken christ? If Moses and the believing Israelites had been Cut off suddenly by Pharaohs Sword,
or Abner that vvas killed by Ioab. Nay, I know none of iudgement that dare censure the soules of Iobs Children, and of Lots Wife, that were taken away in the act of seeming sinnes:
or Abner that was killed by Ioab. Nay, I know none of judgement that Dare censure the Souls of Jobs Children, and of Lots Wife, that were taken away in the act of seeming Sins:
I thinke with Augustine that God respects not, quo modo, after what manner, as quales morimur, what manner of ones wee dye, in Christ, or out of Christ.
I think with Augustine that God respects not, quo modo, After what manner, as quales morimur, what manner of ones we die, in christ, or out of christ.
so must wee goe forth, some sooner, some later. Obiect. 4. But some of the godly raue, rage, blaspheme, behaue themselues like frantique men; nay, seeme to despayre.
so must we go forth, Some sooner, Some later. Object. 4. But Some of the godly rave, rage, Blaspheme, behave themselves like frantic men; nay, seem to despair.
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Answ. First, these are the effects of their Melancholy, or are to be imputed to burning Feauers, the Collique or other violent diseases, the fruits onely of their infirmities,
Answer First, these Are the effects of their Melancholy, or Are to be imputed to burning Fevers, the Colic or other violent diseases, the fruits only of their infirmities,
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Secondly, wee see ordinarily, and I can speake it by certaine experience, in the visiting of many, that these by Gods mercy recouering againe the vse of Reason, they seriously repent of these infirmities, their faith appearing like the Sun from vnder the darkening cloud.
Secondly, we see ordinarily, and I can speak it by certain experience, in the visiting of many, that these by God's mercy recovering again the use of Reason, they seriously Repent of these infirmities, their faith appearing like the Sun from under the darkening cloud.
Secondly, Exercentur in praelio, vt maiori remunerantur praemio, they are exercised in the last combat, that they may receiue the more ioyfull Crowne of conquest.
Secondly, Exercentur in Praelio, vt maiori remunerantur Praemio, they Are exercised in the last combat, that they may receive the more joyful Crown of conquest.
Thirdly, by Faith, Prayer, and Gods Word they resist Sathan as Christ did, Mat. 4.4.7. and hee, like a Crocodile, pursued, flyes away, Iames 4.7. 1 Pet. 5.9.
Thirdly, by Faith, Prayer, and God's Word they resist Sathan as christ did, Mathew 4.4.7. and he, like a Crocodile, pursued, flies away, James 4.7. 1 Pet. 5.9.
Obiect. 6. But some that goe in the rancke of the godly, haue dyed of the Plague and Pestilence, which hath beene vsually sent as a iudgement for the sinnes of disobedience, vncleannesse, diffidence, &c. vpon the Israelites and others, from which the godly are promised to be preserued, Psal. 9.10.
Object. 6. But Some that go in the rank of the godly, have died of the Plague and Pestilence, which hath been usually sent as a judgement for the Sins of disobedience, uncleanness, diffidence, etc. upon the Israelites and Others, from which the godly Are promised to be preserved, Psalm 9.10.
Answ. First, that promise of preseruation from the Plague in the Psalmist, is to be vnderstood of those Iewes that in Dauids time were vntouched with it.
Answer First, that promise of preservation from the Plague in the Psalmist, is to be understood of those Iewes that in David time were untouched with it.
1 Cor. 11.30.31? In these great Plagues which Grosius hath mentioned in his Tragicall Histories, which haue swept away whole Countries, with these that haue raged in particular Cities,
1 Cor. 11.30.31? In these great Plagues which Grosius hath mentioned in his Tragical Histories, which have swept away Whole Countries, with these that have raged in particular Cities,
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or in Constantinople, when Leo Isaurus ruled, wherein there dyed three hundred thousand Citizens (as both Volateran and Aegnatius testifie,) shall wee say that none of these dyed the Seruants of God? Shall wee censure Alphonsus the •leauenth King of Spaine, that good Lodouicke, with his Sonne Iohn, many zealous Diuines,
or in Constantinople, when Leo Isaurus ruled, wherein there died three hundred thousand Citizens (as both Volateran and Aegnatius testify,) shall we say that none of these died the Servants of God? Shall we censure Alphonsus the •leauenth King of Spain, that good Lodovico, with his Son John, many zealous Divines,
Ninthly, is not God very mercifull to many that dye of the Plague, that haue their senses and memories, till the last houre? are not those blew spots which appeare, Gods tokens,
Ninthly, is not God very merciful to many that die of the Plague, that have their Senses and memories, till the last hour? Are not those blue spots which appear, God's tokens,
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or the body from a glorious Resurrection? and, what if none visit the afflicted in this sort? the fewer that gaze on them, the fitter they are to looke vp to God.
or the body from a glorious Resurrection? and, what if none visit the afflicted in this sort? the fewer that gaze on them, the fitter they Are to look up to God.
Obiect. 7. But some of the godly dye of Famine, as did Lazarus; from which God promiseth to preserue them, Psal. 34. Answ. First, it is vncertaine whether Lazarus dyed for want of food, or the violence of his disease.
Object. 7. But Some of the godly die of Famine, as did Lazarus; from which God promises to preserve them, Psalm 34. Answer First, it is uncertain whither Lazarus died for want of food, or the violence of his disease.
Secondly, this death is rare, and seldome fals out, God prouiding for his (as hee did for Iacob and Elias euen in Famine) but if this happen, God armes his with patience,
Secondly, this death is rare, and seldom falls out, God providing for his (as he did for Iacob and Elias even in Famine) but if this happen, God arms his with patience,
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and strengthens them with the assured hope of life eternall, as hee did the persecuted Hebrewes, who were exposed to nakednesse and hunger. Heb. 11.38.
and strengthens them with the assured hope of life Eternal, as he did the persecuted Hebrews, who were exposed to nakedness and hunger. Hebrew 11.38.
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Fourthly, some vnderstand the place in the Psalmist, concerning the soules of Gods Saints, which are fed with the hidden and precious Manna of the Word, to life eternall, Iohn 6. Apoc. 2.17. Obiect. 8. But some are slaine by their enemies; these dye not in peace. Ans. Yes:
Fourthly, Some understand the place in the Psalmist, Concerning the Souls of God's Saints, which Are fed with the hidden and precious Manna of the Word, to life Eternal, John 6. Apocalypse 2.17. Object. 8. But Some Are slain by their enemies; these die not in peace. Ans. Yes:
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Thirdly, it is a priuiledge if they dye in Gods cause, and procures them a greater increase of glory. Apoc. 14.13. Mat. 5.8. Obiect. 9. Lastly, it is obiected, that some of the godly, as Sampson and Rasis, haue killed themselues, others haue done the like in our dayes.
Thirdly, it is a privilege if they die in God's cause, and procures them a greater increase of glory. Apocalypse 14.13. Mathew 5.8. Object. 9. Lastly, it is objected, that Some of the godly, as Sampson and Rasis, have killed themselves, Others have done the like in our days.
Secondly, it was by a speciall instinct and motion of Gods Spirit inimitable: no more then Abrahams sacrificing his Sonne, for those which our experience instanceth in.
Secondly, it was by a special instinct and motion of God's Spirit inimitable: no more then Abrahams sacrificing his Son, for those which our experience Instanceth in.
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and mans frailtie and weakenesse, punisheth this sinne, (as he did the first sinne, wherein this Serpent vvas chiefe actor) more in Sathan the agent, then in man the patient.
and men frailty and weakness, Punisheth this sin, (as he did the First sin, wherein this Serpent was chief actor) more in Sathan the agent, then in man the patient.
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Instance in all particulars in the Scripture, from the first line in Genesis, to the last Letter of the Reuelation, and wee shall neuer see otherwayes, excepting one example of the Theefe vpon the Crosse, which is particular, miraculous, vpon a speciall occasion, to magnifie the effect of Christs bloud,
Instance in all particulars in the Scripture, from the First line in Genesis, to the last letter of the Revelation, and we shall never see otherways, excepting one Exampl of the Thief upon the Cross, which is particular, miraculous, upon a special occasion, to magnify the Effect of Christ blood,
and to shew and demonstrate his Deitie, that at the lowest ebbe of his crucified Humanitie, was able to saue a soule, to strengthen the Disciples, and allure the vnbeleeuing Gentiles:
and to show and demonstrate his Deity, that At the lowest ebb of his Crucified Humanity, was able to save a soul, to strengthen the Disciples, and allure the unbelieving Gentiles:
And if you please reflexe vpon proud Troy, renowned Carthage, famous Constantinople, learned Athens, rich Thebes, warrelike Numantia, populous Samaria, ancient Rome, old Antwerpe;
And if you please reflex upon proud Troy, renowned Carthage, famous Constantinople, learned Athens, rich Thebes, warlike Numantia, populous Samaria, ancient Room, old Antwerp;
and when you haue viewed them all, in the Map of your retyred Meditations, tell these renowned places, these wonders of the vvorld, that sinne hath sackt them, that pride hath beene their period, that their faults haue caused their fals;
and when you have viewed them all, in the Map of your retired Meditations, tell these renowned places, these wonders of the world, that sin hath sacked them, that pride hath been their Period, that their Faults have caused their falls;
that they haue beene miserable because vnmindfull of God and of themselues; that they with their inhabitants, because they haue wanted grace, haue wanted peace.
that they have been miserable Because unmindful of God and of themselves; that they with their inhabitants, Because they have wanted grace, have wanted peace.
Tandemus, that Gygantean and profane contemner of the Word and Sacraments, clouen to the braine by a sailing Priest. Michael Seruetus burned at Geneua.
Tandemus, that Gigantean and profane contemner of the Word and Sacraments, cloven to the brain by a sailing Priest. Michael Seruetus burned At Geneva.
Lucius Ʋerus cut off by an Apoplexie, the eleauenth yeere of his cruell raigne. Maximinus the Thracian, murthered by his Souldiers. Decius drowned in a puddle.
Lucius Ʋerus Cut off by an Apoplexy, the eleauenth year of his cruel Reign. Maximinus the Thracian, murdered by his Soldiers. Decius drowned in a puddle.
Dioclesian with his Collenge, butchering seauenteene thousand Christians in thirty dayes, consumed miserably, in his Frenzie, by a lingring disease, and his fellow hanged himselfe.
Diocletian with his Collenge, butchering seauenteene thousand Christians in thirty days, consumed miserably, in his Frenzy, by a lingering disease, and his fellow hanged himself.
What neede I giue Coale-worts twice sod, and set before you againe those dishes that haue beene cooked by all authenticke Ecclesiasticall Authors that are of credit, concerning the miserable death of Iulian the apostate, whose bloud his owne hands threw into the ayre:
What need I give Coal-worts twice sod, and Set before you again those Dishes that have been cooked by all authentic Ecclesiastical Authors that Are of credit, Concerning the miserable death of Iulian the apostate, whose blood his own hands threw into the air:
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as they are recorded by Platina, Onuphrius, &c. and their owne Writers, wee shall see they haue dyed fearefully and desperately, as they haue liued damnably:
as they Are recorded by Platina, Onuphrius, etc. and their own Writers, we shall see they have died fearfully and desperately, as they have lived damnably:
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all which instances, with all other examples, that Iewes or Gentiles, the Christian or Pagan world afford vnto vs, are nothing else but comments vpon that Maxime which S. Augustine drawes from his owne experience,
all which instances, with all other Examples, that Iewes or Gentiles, the Christian or Pagan world afford unto us, Are nothing Else but comments upon that Maxim which S. Augustine draws from his own experience,
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and none else? then the madnesse of those men is to be mourned (as Samuel mourned for Saul ) and their ignorance or obstinacie is to be pittied, that flatter their owne soules,
and none Else? then the madness of those men is to be mourned (as Samuel mourned for Saul) and their ignorance or obstinacy is to be pitied, that flatter their own Souls,
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euen dead in sinne and trespasses, without the quickning Spirit, Ephes. 2.1. ver. 5. and doe they thinke to be liuing men in death? Doe men vse to gather grapes of Thornes, and figs of Thistle•? they know to the contrary:
even dead in sin and Trespasses, without the quickening Spirit, Ephesians 2.1. ver. 5. and do they think to be living men in death? Doe men use to gather grapes of Thorns, and figs of Thistle•? they know to the contrary:
A Drunkard? looke how drunken Nabal dyed, 1 Sam. 25. Art thou addicted to any other sinne? looke whether those that haue runne in the same race, in the same sinne, haue prospered or perished; haue dyed ill or well:
A Drunkard? look how drunken Nabal died, 1 Sam. 25. Art thou addicted to any other sin? look whither those that have run in the same raze, in the same sin, have prospered or perished; have died ill or well:
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oh follow not Sinners (as the Beast the Droue to the slaughter) thorow the iawes of a desperate death, into the pit of damnation after death, that haue gone the very same vvay, in the very path of that sinne vvherein thou liuest.
o follow not Sinners (as the Beast thee Drove to the slaughter) thorough the Jaws of a desperate death, into the pit of damnation After death, that have gone the very same Way, in the very path of that sin wherein thou Livest.
Art thou so perswaded? dost thou thinke the custome of sinne is so soone left? is not Custome another Nature? Can men that haue been accustomed, leaue to sweare by their Faith and their Troth (the Iewels that they pawne to Sathan and the World vpon euery triuiall occasion?) and canst thou leaue greater and grosser, more pleasing and more profitable sins when thou wilst? Canst thou not leaue such sinnes, which thou maist as well spare as the dirt from thy nayles;
Art thou so persuaded? dost thou think the custom of sin is so soon left? is not Custom Another Nature? Can men that have been accustomed, leave to swear by their Faith and their Troth (the Jewels that they pawn to Sathan and the World upon every trivial occasion?) and Canst thou leave greater and grosser, more pleasing and more profitable Sins when thou wilt? Canst thou not leave such Sins, which thou Mayest as well spare as the dirt from thy nails;
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so soone cast out? Can the Aethyopian leaue his blacknesse, and the Leopard his skinne? then will it be easie for thee to doe well that still accustomest thy selfe to doe euill.
so soon cast out? Can the Ethiopian leave his blackness, and the Leopard his skin? then will it be easy for thee to do well that still accustomest thy self to do evil.
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Thou maist as well imagine that if thou wert dead thou couldst reuiue and liue againe when thou wilt (for a wicked man is a dead man liuing in the life naturall, dead in the life spirituall) thou maist as well thinke to worke a Miracle when thou wilt;
Thou Mayest as well imagine that if thou Wertenberg dead thou Couldst revive and live again when thou wilt (for a wicked man is a dead man living in the life natural, dead in the life spiritual) thou Mayest as well think to work a Miracle when thou wilt;
Indeed if Repentance were in thine owne power, there were policie in it to deferre this fight with sinne (as Fabritius lingred to fight with his enemies) and still to taste the sweet of sinne:
Indeed if Repentance were in thine own power, there were policy in it to defer this fight with sin (as Fabritius lingered to fight with his enemies) and still to taste the sweet of sin:
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but it is not in thy power to repent, it is the gift of God. Acts 5. ver. 31. from whom this grace and all other come, Iames 1.17. I, but thou hast Scripture for thy purpose:
but it is not in thy power to Repent, it is the gift of God. Acts 5. ver. 31. from whom this grace and all other come, James 1.17. I, but thou hast Scripture for thy purpose:
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or the carnall Cauiller (that remembers no other Text but this, which hee wisely vrgeth to his owne destruction) that, At what time soeuer a sinner repents from the bottome of his heart, the Lord will be mercifull, &c. It is true, that at what time the sinner repents, hee shall be pardoned,
or the carnal Caviller (that remembers no other Text but this, which he wisely urges to his own destruction) that, At what time soever a sinner repents from the bottom of his heart, the Lord will be merciful, etc. It is true, that At what time the sinner repents, he shall be pardoned,
If thou couldst leaue the traffique and commerce with sinne when thou wouldest, and repent from thy heart, sinne might vvith greater shew be retained, and with lesse danger:
If thou Couldst leave the traffic and commerce with sin when thou Wouldst, and Repent from thy heart, sin might with greater show be retained, and with less danger:
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Oh it will be too late to thinke of leading a good life when life is ended, too late to buy after the Market is done, too late to traffique after the Mart, too late to saile when the Tyde is past, and the Sea is rough:
O it will be too late to think of leading a good life when life is ended, too late to buy After the Market is done, too late to traffic After the Mars, too late to sail when the Tide is past, and the Sea is rough:
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therefore prepare a medicine before the wound, Sero Medicina paratur. Heare not the voyce of the Serpent, Eritis sicut Dij, you shall be like Gods, to puffe you vp with pride;
Therefore prepare a medicine before the wound, Sero Medicina paratur. Hear not the voice of the Serpent, You will be sicut Dij, you shall be like God's, to puff you up with pride;
the shortnesse of thy life, multitude of thy sinne, difficultie of repenting, thy Houre-glasse running, time spending, thy former fruitlesse liuing, danger of deferring, death approaching, all vrge, moue;
the shortness of thy life, multitude of thy sin, difficulty of repenting, thy Hourglass running, time spending, thy former fruitless living, danger of deferring, death approaching, all urge, move;
pleade, for a conuerted soule, a holy heart, a renued life, that thou maist dye a blessed death, finde a ioyfull resurrection, and inioy a happy glorification.
plead, for a converted soul, a holy heart, a renewed life, that thou Mayest die a blessed death, find a joyful resurrection, and enjoy a happy glorification.
Lastly, to conclude this Text, for this time, and so this Worke (hauing exceeded my purposed and proposed breuitie) let mee onely offer vnto your considerations this meditation, that there is a direct and a certaine method and rule as of liuing so of dying well, so plaine,
Lastly, to conclude this Text, for this time, and so this Work (having exceeded my purposed and proposed brevity) let me only offer unto your considerations this meditation, that there is a Direct and a certain method and Rule as of living so of dying well, so plain,
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from whose Haruest I will not be ashamed to gleane something (as Ruth out of the field of Booz ) and insert their eares into this Garland, borrowing some few grounds of him, whom I heard as a Master out of Moses Chaire, liuing , and reuerence dying.
from whose Harvest I will not be ashamed to glean something (as Ruth out of the field of Boaz) and insert their ears into this Garland, borrowing Some few grounds of him, whom I herd as a Master out of Moses Chair, living, and Reverence dying.
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for Resolution of this case of Conscience, I say that to dye well, there are two things requisite, A preparation before death, and A right disposition in death. This Preparation is two-folde; generall and speciall:
for Resolution of this case of Conscience, I say that to die well, there Are two things requisite, A preparation before death, and A right disposition in death. This Preparation is twofold; general and special:
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to this the Scripture continually exhorts, when it inioynes vs straitly to watch and pray, to awake from sleepe, to prepare to meete the Bridegroome, to be in a readinesse, euery day (like Souldiers that expect their Generall) against the second comming of CHRIST to Iudgement:
to this the Scripture continually exhorts, when it enjoins us straitly to watch and pray, to awake from sleep, to prepare to meet the Bridegroom, to be in a readiness, every day (like Soldiers that expect their General) against the second coming of CHRIST to Judgement:
First, because of that vncertaine certaintie that is in death, certaine for the matter, (as before we haue proued) vncertaine both in respect of the Time when, which none knowes, whither morning, euening, midnight, or Cocke crow:
First, Because of that uncertain certainty that is in death, certain for the matter, (as before we have proved) uncertain both in respect of the Time when, which none knows, whither morning, evening, midnight, or Cock crow:
in other matters morrall, the Axiome may beseeme the most politique, Deliberandum est diu, quod perficiendum semel, that wee should determine that deede with deliberation, which wee purpose to put in execution:
in other matters moral, the Axiom may beseem the most politic, Deliberandum est Diu, quod perficiendum semel, that we should determine that deed with deliberation, which we purpose to put in execution:
many changes and conuersions from euill to good, but at that day there is no change no conuersion, Nulla remissio, nulla redemptio, no remission, no redemption:
many changes and conversions from evil to good, but At that day there is no change no conversion, Nulla Remission, nulla redemptio, no remission, no redemption:
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or Starres in the Heauens, in such exquisite torments, that Perillus his Bull, Diomedes his wilde Horses, Maxentius his tying the liuing to the dead, till they dye with stincke and Famine;
or Stars in the Heavens, in such exquisite torments, that Perillus his Bull, Diomedes his wild Horses, Maxentius his tying the living to the dead, till they die with stink and Famine;
the French Burning-Chamber, Spanish Inquisition, tearing with Lyons, boyling in Oyle, pinching vvith burning Pincers, and the like, are pleasing Baths, cooling Harbors, and refreshing recreations in comparison:
the French Burning-Chamber, Spanish Inquisition, tearing with Lyons, boiling in Oil, pinching with burning Pincers, and the like, Are pleasing Baths, cooling Harbors, and refreshing recreations in comparison:
neuer to be relieued, neuer to be released, not to be ransomed vvith thousands of Goates and Rammes, with riuers of Oyles, not with all the Masses, Trentals, Dirges, &c. and trumpery of Romish Superstition;
never to be relieved, never to be released, not to be ransomed with thousands of Goats and Rams, with Rivers of Oils, not with all the Masses, Trentals, Dirges, etc. and trumpery of Romish Superstition;
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nay, if Noah, Dauid and Daniel should intreate, if the Virgin Mary should mediate, if all the Angels should supplicate, eyther the remission of their sinnes,
nay, if Noah, David and daniel should entreat, if the Virgae Marry should mediate, if all the Angels should supplicate, either the remission of their Sins,
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Oh then, how much doth this mature and preparatorie repentance concerne euery soule, that by it the vnion being made betwixt Christ and their soules, their sinnes being washt away in the bloud of the Lambe, the Lord at that day may freely accept them,
O then, how much does this mature and preparatory Repentance concern every soul, that by it the Union being made betwixt christ and their Souls, their Sins being washed away in the blood of the Lamb, the Lord At that day may freely accept them,
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and seeing no iniquitie in Iacob. nor transgression in Israel, may couer their offences, and not impute their sinnes to their deserued condemnation? In omitting or pretermitting of which dutie, wee may iustly blame and exclaime against wicked and secure worldlings, that neuer thinke of this waightie worke, till by sicknesse they be summoned to their dissolution:
and seeing no iniquity in Iacob. nor Transgression in Israel, may cover their offences, and not impute their Sins to their deserved condemnation? In omitting or pretermitting of which duty, we may justly blame and exclaim against wicked and secure worldlings, that never think of this weighty work, till by sickness they be summoned to their dissolution:
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then, with the vnrighteous Steward, they beginne to shuffle and bussle a little, to make all straight, in some superficiall and hypocriticall Repentance;
then, with the unrighteous Steward, they begin to shuffle and bussle a little, to make all straight, in Some superficial and hypocritical Repentance;
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much lesse is it conuenient to deferre it till the houre of death, as is the practise of carnall and carelesse men, imagining that if they haue but time to say, God forgiue me, Lord haue mercy on mee, with the Publican,
much less is it convenient to defer it till the hour of death, as is the practice of carnal and careless men, imagining that if they have but time to say, God forgive me, Lord have mercy on me, with the Publican,
when it was past time, but were excluded? And doth not the Lord threaten that many shall seeke to enter in at the straite gate but shall not be able? Why so? Because they seeke too looke,
when it was passed time, but were excluded? And does not the Lord threaten that many shall seek to enter in At the strait gate but shall not be able? Why so? Because they seek too look,
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Will any Generall admit of a lame Souldier past seruice, that hath serued all his life against him, in his enemies Campe? will God admit thee into his seruice, entertaine thee into his Campe, receiue thee into his House, reward thee in his Kingdome,
Will any General admit of a lame Soldier passed service, that hath served all his life against him, in his enemies Camp? will God admit thee into his service, entertain thee into his Camp, receive thee into his House, reward thee in his Kingdom,
when thou hast spent the prime of thy yeeres in the seruice, nay, in the seruitude and slauery of Sathan? I say as Augustine said to such a deferrer as thou, Non dico saluabitur, non dico damnabitur, I will not say thou shalt be saued, I dare not determine thou shalt be damned:
when thou hast spent the prime of thy Years in the service, nay, in the servitude and slavery of Sathan? I say as Augustine said to such a deferrer as thou, Non dico saluabitur, non dico damnabitur, I will not say thou shalt be saved, I Dare not determine thou shalt be damned:
It is commonly as sicke and weake as is the partie; it is not voluntarie and free, as that is which brings saluation, 2 Cor. 7.10. but vsually constrained and extorted, by the feare of hell and other Iudgements of God:
It is commonly as sick and weak as is the party; it is not voluntary and free, as that is which brings salvation, 2 Cor. 7.10. but usually constrained and extorted, by the Fear of hell and other Judgments of God:
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for, crosses and afflictions and sicknesse, will cause the grossest Hypocrite that euer was, to stoope and buckle vnder the hand of God (as did Pharaoh twise) and to dissemble Faith and Repentance,
for, Crosses and afflictions and sickness, will cause the Grossest Hypocrite that ever was, to stoop and buckle under the hand of God (as did Pharaoh twice) and to dissemble Faith and Repentance,
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for, if God doe recouer them from their sicke-beds, and take his hand off them, doe they goe their wayes and sinne no more, Iohn 5.14? Nay, doe they not returne to their former bias;
for, if God do recover them from their sicke-beds, and take his hand off them, do they go their ways and sin no more, John 5.14? Nay, do they not return to their former bias;
were it not folly to attempt treason vpon hope of pardon, because some one is pardoned amongst many? but it is greater folly to liue impenitently till death,
were it not folly to attempt treason upon hope of pardon, Because Some one is pardoned among many? but it is greater folly to live impenitently till death,
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because one Theefe was in that case saued, when as wee haue instanced in Cain, Iudas, Herod, &c. and an hundred moe, that as they liued in iniquitie, dyed in impenitence, and now are damned eternally.
Because one Thief was in that case saved, when as we have instanced in Cain, Iudas, Herod, etc. and an hundred more, that as they lived in iniquity, died in impenitence, and now Are damned eternally.
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yet Ionas cryes in the streetes, Ionas 3.4. yet the Angell stayes Sodomes flames, Gen. 19. yet the weather is fayre to build an Arke in, Gen. 7.5. yet the Prophet cryes.
yet Ionas cries in the streets, Ionas 3.4. yet the Angel stays Sodom's flames, Gen. 19. yet the weather is fair to built an Ark in, Gen. 7.5. yet the Prophet cries.
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Oh Iudah, how shall I intreate thee? Hos. 6.4. yet the Bridegroome tarries and stayes the Virgins leasures, Mat. 25.7. yet the Apostle beseecheth for Christs sake, that thou wouldest be reconciled, 2 Cor. 5.20. Oh therefore prepare oyle betimes, vvith the wise Virgins, enter whilest the gate is open, seeke the Lord whilest hee may be found, call vpon him whilest hee is nigh, waite for thy Masters comming with the good Seruant, build the Arke ere the Floud come, prepare thy soule ere Death come:
O Iudah, how shall I entreat thee? Hos. 6.4. yet the Bridegroom tarries and stays the Virgins leisures, Mathew 25.7. yet the Apostle Beseecheth for Christ sake, that thou Wouldst be reconciled, 2 Cor. 5.20. O Therefore prepare oil betimes, with the wise Virgins, enter whilst the gate is open, seek the Lord whilst he may be found, call upon him whilst he is High, wait for thy Masters coming with the good Servant, built the Ark ere the Flood come, prepare thy soul ere Death come:
Now make peace, in the day of peace, with the God of peace, that with old Simeon thou maist dye and rest in peace, and remaine in glory. Thus much for preparation.
Now make peace, in the day of peace, with the God of peace, that with old Simeon thou Mayest die and rest in peace, and remain in glory. Thus much for preparation.
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a point that as the Scripture inioynes, so the Saints haue practised, and the Heathens haue approued this principle, that Tota hominis vita, mortis meditatio, the whole life of a man ought to be the meditation of death:
a point that as the Scripture enjoins, so the Saints have practised, and the heathens have approved this principle, that Tota hominis vita, mortis meditatio, the Whole life of a man ought to be the meditation of death:
for though hee called his eldest Sonne Possession, yet hee called his Brother Abel, Ʋanitie, when hee had more experience of the vanities of life, and life it selfe.
for though he called his eldest Son Possession, yet he called his Brother Abel, Ʋanitie, when he had more experience of the vanities of life, and life it self.
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as wee doe (though they were both greater men and of greater meanes) but in Tents and Tabernacles, such as they vse in the warres, ready vpon all occasions to be remoued (euen like the Boothes in Sturbbish Faire) shew, that they did constantly ponder of their owne remouals;
as we do (though they were both greater men and of greater means) but in Tents and Tabernacles, such as they use in the wars, ready upon all occasions to be removed (even like the Booths in Sturbbish Fair) show, that they did constantly ponder of their own removals;
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nay, their tongues expressed the abundant thoughts of their hearts in this kinde, Abraham confest himselfe but dust and ashes, Gen. 18.17. Iacob acknowledgeth his life a Pilgrimage.
nay, their tongues expressed the abundant thoughts of their hearts in this kind, Abraham confessed himself but dust and Ashes, Gen. 18.17. Iacob acknowledgeth his life a Pilgrimage.
Iob waites till his changing come, Iob 10.14 Dauid makes no other reckoning of himselfe then of a Pilgrime, Psal. 120.3. and Peter accounts his continuance here, but his abode in a tabernacle; 2 Pet. 1.3. Oh that such thoughts did possesse vs!
Job waits till his changing come, Job 10.14 David makes no other reckoning of himself then of a Pilgrim, Psalm 120.3. and Peter accounts his Continuance Here, but his Abided in a tabernacle; 2 Pet. 1.3. O that such thoughts did possess us!
Oh, how many sinnes would they cut off, (as Hercules did the heads of Hydra,) which are the onely weakeners of our Faith, wounders of our soules, workers of our vvoes,
O, how many Sins would they Cut off, (as Hercules did the Heads of Hydra,) which Are the only weakeners of our Faith, wonders of our Souls, workers of our woes,
hee easily contemnes all, that thinkes hee must dye, (saith an olde Hermite) for, what cares a condemned malefactor, that fits himselfe for his euery houres expected execution,
he Easily contemnes all, that thinks he must die, (Says an old Hermit) for, what Cares a condemned Malefactor, that fits himself for his every hours expected execution,
Quid superbis puluis & cinis? saith Bernard; Oh, how can dust and ashes be proud? meditatio mortis, &c. the meditation of death is the nayle of the flesh, which fixeth all the proud lusts thereof to the wood of the Crosse.
Quid superbis Pollution & Cinis? Says Bernard; O, how can dust and Ashes be proud? meditatio mortis, etc. the meditation of death is the nail of the Flesh, which fixeth all the proud Lustiest thereof to the wood of the Cross.
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Therefore euen amongst the Heathens, saith Caelius Rodiginus, when their Emperours were crowned, as a counter-poyson against pride, they were carryed vnto the Sepulchers of dead men,
Therefore even among the heathens, Says Caelius Rodiginus, when their emperors were crowned, as a counterpoison against pride, they were carried unto the Sepulchers of dead men,
The like thoughts, amongst others, Augustine vsed, when hee found himselfe tickled with secret pride, with the applauses of the people, for his exquisite Sermons.
The like thoughts, among Others, Augustine used, when he found himself tickled with secret pride, with the applauses of the people, for his exquisite Sermons.
Hence it was that the auncient Aegyptians, as Heroditus reports, in their Gemalia and Feasts of great and Noble-men, there was the portraiture of a dead man, in wood, which was round,
Hence it was that the ancient egyptians, as Herodotus reports, in their Gemalia and Feasts of great and Noblemen, there was the portraiture of a dead man, in wood, which was round,
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I wish the Tricongij, Biberij, and Heliogabuli, I meane the Epicures and Belly-gods, that eate and drinke till there be as little Grace in their Soules,
I wish the Tricongij, Biberij, and Heliogabuli, I mean the Epicureans and Belly-gods, that eat and drink till there be as little Grace in their Souls,
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and Wit in their Pates, as their be Wines in their Pots, that they would drinke out of an earthen vessell, with Agathocles; or looking vpon a Deaths-head,
and Wit in their Pates, as their be Wines in their Pots, that they would drink out of an earthen vessel, with Agathocles; or looking upon a Death's head,
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yet that the sight of the dead creatures before them ▪ might call vnto them as Phillips Boy to Phillip, Memento te esse mortalem, Oh Epicurish Glutton, remember thou art mortall:
yet that the sighed of the dead creatures before them ▪ might call unto them as Phillips Boy to Philip, Memento te esse mortalem, O Epicurish Glutton, Remember thou art Mortal:
Fiftly, this thought would worke in vs contentation in euery estate, as it did in Iob, who in the midst of his afflictions, comforts himselfe with this consideration, Naked came I out of my mothers wombe, and naked shall I returne.
Fifty, this Thought would work in us contentation in every estate, as it did in Job, who in the midst of his afflictions, comforts himself with this consideration, Naked Come I out of my mother's womb, and naked shall I return.
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The thought of this, that wee shall carrie nought away with vs but a Coffin, or a winding sheete, should keepe vs within compasse of too eager pursuite in purchasing,
The Thought of this, that we shall carry nought away with us but a Coffin, or a winding sheet, should keep us within compass of too eager pursuit in purchasing,
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So the third Companie of fiftie, with their Captaine, that came by violence to fetch Elias, when they saw the two other Captaines with their fifties, consumed with fire, they seeme to relent,
So the third Company of fiftie, with their Captain, that Come by violence to fetch Elias, when they saw the two other Captains with their fifties, consumed with fire, they seem to relent,
If then meditation of death haue such force, both in the godly and wicked, both in Christians and Pagans, to incite to vertue, restraine vice, curbe couetousnesse, cure pride, bridle lust, moderate murmuring, keepe in intemperancie, procure repentance, cause mortification,
If then meditation of death have such force, both in the godly and wicked, both in Christians and Pagans, to incite to virtue, restrain vice, curb covetousness, cure pride, bridle lust, moderate murmuring, keep in intemperancy, procure Repentance, cause mortification,
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since it is as needfull to a good life as wings for Birds, sailes for Marriners, tailes for Fishes to swimme, wheeles for Coaches to runne, as Climachus makes the comparisons:
since it is as needful to a good life as wings for Birds, sails for Mariners, tails for Fish to swim, wheels for Coaches to run, as Climacus makes the comparisons:
nay, euen then when hee was transfigured in glory, hauing two dead men with him, Moses and Elias, and talking of his death when hee came from the Mount, (as appeares in the Euangelists) did so oft thinke of death:
nay, even then when he was transfigured in glory, having two dead men with him, Moses and Elias, and talking of his death when he Come from the Mount, (as appears in the Evangelists) did so oft think of death:
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since the Saints after Christs death, Augustine, Ierome, Basil, Bernard; the deuout Hermites; nay, euen Ethnicke Kings and Philosophers, made such good vse of this Meditation; as we haue proued:
since the Saints After Christ death, Augustine, Jerome, Basil, Bernard; the devout Hermits; nay, even Ethnic Kings and Philosophers, made such good use of this Meditation; as we have proved:
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let vs thinke of it in our beds (those Embleames of our graues ▪) in our Closets, in our Cloisters, in our Walkes and Galleries, that so remembring it in euery place, expecting it at euery houre, it may not come vpon vs vnprouided,
let us think of it in our Beds (those Emblems of our graves ▪) in our Closets, in our Cloisters, in our Walks and Galleries, that so remembering it in every place, expecting it At every hour, it may not come upon us unprovided,
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as the storme vpon the Marriner, as the enemie vpon the drowsie Centinel, as Dauids Companie vpon the drunken Amalekites, as the politique Graecians vpon the secure Troyans.
as the storm upon the Mariner, as the enemy upon the drowsy Centinel, as David Company upon the drunken Amalekites, as the politic Greeks upon the secure Trojans.
Yet alas, for all this who thinkes of death? there is such a generall crust of Securitie growne ouer this Land, that it is to be feared wee are exposed to the same dangers that Ierusalem was, the cause of all whose plagues was, shee knew not her visitation, she remembred not her end, Lament. 1.9. Oh how few number their dayes that they may apply their hearts vnto wisedome? How few thinke of their ends, till sicknesse end them, till Death say to them as GOD to Ezekias, Thou must dye:
Yet alas, for all this who thinks of death? there is such a general crust of Security grown over this Land, that it is to be feared we Are exposed to the same dangers that Ierusalem was, the cause of all whose plagues was, she knew not her Visitation, she remembered not her end, Lament. 1.9. O how few number their days that they may apply their hearts unto Wisdom? How few think of their ends, till sickness end them, till Death say to them as GOD to Ezekias, Thou must die:
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their corne, cattle, sheepe, stocke, money, wares, and the like• that are as wise Serpents in euery thing, excepting in fore-seeing their death? How many,
their corn, cattle, sheep, stock, money, wares, and the like• that Are as wise Serpents in every thing, excepting in Foreseeing their death? How many,
like carelesse debters, still runne into the debts and arrerages of former sinnes with GOD, their patient Creditor, neuer thinking of the day of account, the strictnesse of the Iudge, the closenesse of the Prison, the Serieant at their backes, Death ready to arrest them? How many sleepe out their time,
like careless debtors, still run into the debts and arrearages of former Sins with GOD, their patient Creditor, never thinking of the day of account, the strictness of the Judge, the closeness of the Prison, the sergeant At their backs, Death ready to arrest them? How many sleep out their time,
like Salomons sluggard? How many cry, Soule take thine ease, eate, drinke and be merry, singing to the Tabret and the Hharpe, stretching themselues vpon their Iuory Couches, saying (like these Epicures, which Tertullian blames in his Bookes of the Soule) Oh Death, what haue we to doe with thee? trouble not thou vs,
like Solomon's sluggard? How many cry, Soul take thine ease, eat, drink and be merry, singing to the Tabret and the Hharpe, stretching themselves upon their Ivory Couches, saying (like these Epicureans, which Tertullian blames in his Books of the Soul) O Death, what have we to do with thee? trouble not thou us,
And as Absolon carryed on his Mule, whilest hee hung by the haire of the head, was thrust through three times by Ioab; so our soules being carryed here vpon our flesh, (vvhich Augustine, Hugo, and Luther, call the Asse of the soule) whilst our thoughts are climing,
And as Absalom carried on his Mule, whilst he hung by the hair of the head, was thrust through three times by Ioab; so our Souls being carried Here upon our Flesh, (which Augustine, Hugo, and Luther, call the Ass of the soul) while our thoughts Are climbing,
and fixt vpon the high Tree of Honour, Pleasure, Preferment, Death, like Ioab, comes and kils vs with a triple Dart that wee see not, Time past, present, and to come:
and fixed upon the high Tree of Honour, Pleasure, Preferment, Death, like Ioab, comes and kills us with a triple Dart that we see not, Time passed, present, and to come:
and this makes euen old so encline in their thoughts and desires vnto the Marriage-bed, who in the course of Nature, haue but a few steps into their graues;
and this makes even old so incline in their thoughts and Desires unto the Marriage bed, who in the course of Nature, have but a few steps into their graves;
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as Absolon did to steale away the hearts of the people from his Father Dauid: for, he knowes full well, that if wee should thinke of Death, wee should not practise sinne:
as Absalom did to steal away the hearts of the people from his Father David: for, he knows full well, that if we should think of Death, we should not practise sin:
hee knowes that as the Serpent, when shee stops the one eare with her taile, the other with the earth, shee will not harken to the voice of the Charmer;
he knows that as the Serpent, when she stops the one ear with her tail, the other with the earth, she will not harken to the voice of the Charmer;
so the Lords Doues, that are as wise as Serpents, laying their eares to the earth, remembring their mortalitie, will not be deluded with the charmes of his temptations:
so the lords Dove, that Are as wise as Serpents, laying their ears to the earth, remembering their mortality, will not be deluded with the charms of his temptations:
he knowes that his hooke bayted with riches, will not be bit vpon if a man remember himselfe, breuis incerti { que } huius iteniris, of this his short and vncertaine iourney:
he knows that his hook baited with riches, will not be bit upon if a man Remember himself, breuis Incerti { que } Huius iteniris, of this his short and uncertain journey:
For which cause when hee would haue vs to sinne, hee hides the griesly head of Death, casting the scumme and mist of some deceiuing pleasure before our eyes, (as they say Iuglers doe in their trickes,) shewing vs onely sinnes pleasure, (as the Panther shewes his pleasing spots to the Beasts) to deceiue, hiding his head, that hee may deuoure vs.
For which cause when he would have us to sin, he hides the grisly head of Death, casting the scum and missed of Some deceiving pleasure before our eyes, (as they say Jugglers do in their tricks,) showing us only Sins pleasure, (as the Panther shows his pleasing spots to the Beasts) to deceive, hiding his head, that he may devour us
Therefore to conclude this Part, as our Sauiour Christ said, Remember Lots Wife: as Nazianzen saith to oppressors, Remember Naboths Ʋineyard: so I bid those that are terrigenae & Brutigini, the sonnes of the earth, Remember their earth: nay, God wisheth thee to remember thy earth, Oh that they were wise (saith God, of Israell) and would remember the latter things, Deut. 32.29. Oh that wee were wise euen in this particular!
Therefore to conclude this Part, as our Saviour christ said, remember Lots Wife: as Nazianzen Says to Oppressors's, remember Naboth's Ʋineyard: so I bid those that Are Terrigenae & Brutigini, the Sons of the earth, remember their earth: nay, God wishes thee to Remember thy earth, O that they were wise (Says God, of Israel) and would Remember the latter things, Deuteronomy 32.29. O that we were wise even in this particular!
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oh how should vvee auoid many snares of Sathan, that preuailes ouer vs, euen by our securitie in this kinde? And therefore Quos viuentes blanditijs decipit, &c. whom hee deceiues by fraud liuing, hee deuoures by force dying.
o how should we avoid many snares of Sathan, that prevails over us, even by our security in this kind? And Therefore Quos viventes blanditijs decipit, etc. whom he deceives by fraud living, he devours by force dying.
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Oh how should wee be prepared for the second comming of CHRIST, if wee had but an eye to the pale Horse and him that sits thereon! Apoc. 6.8. Oh that wee had but the wisedome of the Cocke, that eating his meate, hath euer an eye vpwards, to looke at the Eagle or the Hawke!
O how should we be prepared for the second coming of CHRIST, if we had but an eye to the pale Horse and him that sits thereon! Apocalypse 6.8. O that we had but the Wisdom of the Cock, that eating his meat, hath ever an eye upwards, to look At the Eagl or the Hawk!
Oh that wee, as wee looke downewards with the eye of Reason, to the things of this life, would with the eye of Faith looke vp for the comming of Christ, who as hee rose like a Lion, is ascended like an Eagle,
O that we, as we look downwards with the eye of Reason, to the things of this life, would with the eye of Faith look up for the coming of christ, who as he rose like a lion, is ascended like an Eagl,
so when Death that deuouring Dog, that rauening Kite, that preyes vpon all flesh, snatcheth away any of our Friends and Neighbours, wee complaine and exclaime of lifes breuitie, the worlds vanitie, wee mourne and pretend mortification;
so when Death that devouring Dog, that ravening Kite, that preys upon all Flesh, snatches away any of our Friends and Neighbours, we complain and exclaim of life's brevity, the world's vanity, we mourn and pretend mortification;
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wee fall againe to our former sinfull securitie, and so wee continue till vvee dye, exe•cati, insoporati, impraeparati; excecated, insoporated, vnprepared.
we fallen again to our former sinful security, and so we continue till we die, exe•cati, insoporati, impraeparati; excecated, insoporated, unprepared.
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of all which briefely in these subsequent directions. First, let him that will die in peace, liue by Faith, Hab. 2.2. let him not content himselfe with an Historicall Faith, such as the Diuels haue, Iames 2.14. no• with a Ciuill Faith, such as morrall men haue, and as the Heathens haue;
of all which briefly in these subsequent directions. First, let him that will die in peace, live by Faith, Hab. 2.2. let him not content himself with an Historical Faith, such as the Devils have, James 2.14. no• with a Civil Faith, such as moral men have, and as the heathens have;
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for alas, this generall illumination, this knowing Faith, which onely swimmes in the braine, without a particular applying Iustifying Faith, which workes by Loue,
for alas, this general illumination, this knowing Faith, which only swims in the brain, without a particular applying Justifying Faith, which works by Love,
nor comforts the conscience, nor hath the answere of any sound peace from God. Oh therefore labour for a Iustifying sauing Faith, for a speciall and an applying Faith;
nor comforts the conscience, nor hath the answer of any found peace from God. O Therefore labour for a Justifying Saving Faith, for a special and an applying Faith;
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such as Paul preacht to the conuert Iaylor, Acts 16.31. Phillip to the baptized Eunuch, Acts 8.37. such a Faith as is commended in the auncient Patriarkes and Primitiue Worthies, Hebrewes the eleauenth Chapter;
such as Paul preached to the convert Jailer, Acts 16.31. Philip to the baptised Eunuch, Acts 8.37. such a Faith as is commended in the ancient Patriarchs and Primitive Worthies, Hebrews the eleauenth Chapter;
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such as CHRIST commended in the Centurion, Mat. 8.10. and the Canaanitish woman; Mat. 15.28. such as Thomas had after his incredulitie, calling Christ his Lord and his God; Iohn 20.28. such as Paul had, when hee profest that he liued euen by Faith in Iesus Christ, Gal. 2.20. such as Simeon here had.
such as CHRIST commended in the Centurion, Mathew 8.10. and the Canaanitish woman; Mathew 15.28. such as Thomas had After his incredulity, calling christ his Lord and his God; John 20.28. such as Paul had, when he professed that he lived even by Faith in Iesus christ, Gal. 2.20. such as Simeon Here had.
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There is no peace to the wicked, saith my God, twise for surenesse in expresse words, Esay 48. verse 22. so Chap. 57.21. Iniquitie makes a diuision and seperation from God, Esay 59.2. euen in life, much more in death:
There is no peace to the wicked, Says my God, twice for sureness in express words, Isaiah 48. verse 22. so Chap. 57.21. Iniquity makes a division and separation from God, Isaiah 59.2. even in life, much more in death:
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for then the soules of the wicked goe to Hell, Psal. 9.16. much more in Iudgement, Mat. 7.23. Where there is plaine and palpable whoredome discouered there can be no peace betwixt man and wife:
for then the Souls of the wicked go to Hell, Psalm 9.16. much more in Judgement, Mathew 7.23. Where there is plain and palpable whoredom discovered there can be no peace betwixt man and wife:
all sinne is whoredome, and sinners are called Adulterers and Adultresses, Iames 4. verse 4. they are spiritually and corporally polluted by the Flesh, the World, the Diuell;
all sin is whoredom, and Sinners Are called Adulterers and Adulteresses, James 4. verse 4. they Are spiritually and corporally polluted by the Flesh, the World, the devil;
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for which cause, rebellious Israel and Iudah are compared to Whores and Harlots, Ier. 3. v. 8.9. &c. Now, if any wicked soule should aske with a desire of resolution, as the two Messengers of Ieboram, and as Iehoram himselfe asked Iehu, Is it peace? Is it peace? 2 King 9.18.19.
for which cause, rebellious Israel and Iudah Are compared to Whores and Harlots, Jeremiah 3. v. 8.9. etc. Now, if any wicked soul should ask with a desire of resolution, as the two Messengers of Jeboram, and as Jehoram himself asked Iehu, Is it peace? Is it peace? 2 King 9.18.19.
What hast thou to doe with peace, whilst the whoredomes of thy Mother Iezabel, and her witchcrafts are great in number? whilst the pollutions of that whorish Iezabel, thy vncleane soule, are daily increased? whilst thy Treasons and Rebellions against thy God (which,
What hast thou to do with peace, while the whoredoms of thy Mother Jezebel, and her witchcrafts Are great in number? while the pollutions of that whorish Jezebel, thy unclean soul, Are daily increased? while thy Treasons and Rebellions against thy God (which,
as Samuel tels Saul, are like the sinne of witchcraft, 1 Sam. 15.23.) are with an obdurate and obstinate heart continued? Was there any peace to Absolon, though a Sonne,
as Samuel tells Saul, Are like the sin of witchcraft, 1 Sam. 15.23.) Are with an obdurate and obstinate heart continued? Was there any peace to Absalom, though a Son,
but a slaue of Sathan, rebelling against the Father of Spirits? Had Zimri peace (saith Iezabel to Iehu) that slew his Master? 2 Kings 9.31. Zimri was a Traytor, and slew Elab, as hee was drinking till hee was drunke, in the house of Arza his Steward (an vsuall end for drunkards) 1 Kings 16.9.10. Iezabel argues well;
but a slave of Sathan, rebelling against the Father of Spirits? Had Zimri peace (Says Jezebel to Iehu) that slew his Master? 2 Kings 9.31. Zimri was a Traitor, and slew Elab, as he was drinking till he was drunk, in the house of Arza his Steward (an usual end for drunkards) 1 Kings 16.9.10. Jezebel argues well;
Witnesse, Absolon, Sheba, Adoniah, our English Traytors, Romanized Semenaries, treacherous Conspirators, Lopus, Squire, T••chburne, Babington, Parry, &c. our late Powder-plotting Pioners, the French Rauillack, millions moe, which being like Ioab, men of bloud, haue come to their ends (as is said of Tyrants) cum caede & sanguine, with bloud and slaughter.
Witness, Absalom, Sheba, Adoniah, our English Traitors, Romanized Semenaries, treacherous Conspirators, Lopus, Squire, T••chburne, Babington, Parry, etc. our late Powder-plotting Pioneers, the French Rauillack, millions more, which being like Ioab, men of blood, have come to their ends (as is said of Tyrants) cum Kill & sanguine, with blood and slaughter.
Oh then, how canst thou, a worme of the earth, a wretched man, because a vvicked man, liuing in treasonable sinnes, with a heart as hard as the neather-Milstone, rebelling against so great,
O then, how Canst thou, a worm of the earth, a wretched man, Because a wicked man, living in treasonable Sins, with a heart as hard as the neather-Milstone, rebelling against so great,
seeke for peace by him and his merits, which was ordained to be thy peace, and to worke thy reconciliation, Col. 1.20. so thou shalt shut vp the last period of thy life vvith inward peace, and goe to keepe an eternall Sabbath, with him, that is the God of peace.
seek for peace by him and his merits, which was ordained to be thy peace, and to work thy reconciliation, Col. 1.20. so thou shalt shut up the last Period of thy life with inward peace, and go to keep an Eternal Sabbath, with him, that is the God of peace.
and by Popish Saints: &c. Fourthly, so proceede against thy Heathenish and Idolatrous Oathes, in swearing by the Creatures, (as Laban and Iezabel by their Idols, Gen. 31, 53. 1 Kings 19. verse 2.) as by men, by S. Peter, and by S. Iohn, &c. by the Heauens, the Earth, by Fire, Sunne, the Light, Meate, Drinke, Money, &c. or by the parts of thy body,
and by Popish Saints: etc. Fourthly, so proceed against thy Heathenish and Idolatrous Oaths, in swearing by the Creatures, (as Laban and Jezebel by their Idols, Gen. 31, 53. 1 Kings 19. verse 2.) as by men, by S. Peter, and by S. John, etc. by the Heavens, the Earth, by Fire, Sun, the Light, Meat, Drink, Money, etc. or by the parts of thy body,
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by diuiding him ▪ as the Souldiers did his garments, Mat. 27.35.) in blasphemie, by his Death, Passion, Life, Soule, Bloud, Flesh, Heart ▪ Wounds, Bones.
by dividing him ▪ as the Soldiers did his garments, Mathew 27.35.) in blasphemy, by his Death, Passion, Life, Soul, Blood, Flesh, Heart ▪ Wounds, Bones.
which sinne, when it is subdued, Death it selfe is as easily conquered as weakened Sampson was by the Philistines, verse 21. yea, it can doe thee no more harme,
which sin, when it is subdued, Death it self is as Easily conquered as weakened Sampson was by the philistines, verse 21. yea, it can do thee no more harm,
Thirdly, dye daily, by invting thy selfe to take Crosses and Afflictions patiently, as sickenesses in body, troubles in minde, losse of goods, of friends,
Thirdly, die daily, by invting thy self to take Crosses and Afflictions patiently, as Sicknesses in body, Troubles in mind, loss of goods, of Friends,
and prepare them for death (as the Nurse weanes the Childe from the Teate by doing bitter Aloes vpon it) and sure he that beares Crosses most patiently, is well prepared to dye peaceably,
and prepare them for death (as the Nurse weans the Child from the Teat by doing bitter Aloes upon it) and sure he that bears Crosses most patiently, is well prepared to die peaceably,
Iacob and Abrahams Seruant had Gods blessings vpon their Iourneyes, as an effect of their Prayers, Gen. 24. Gen. 27. Thou shalt finde Gods presence euen in that houre of the last iourneying of thy soule from her earthly Mansion to her heauenly Country,
Iacob and Abrahams Servant had God's blessings upon their Journeys, as an Effect of their Prayers, Gen. 24. Gen. 27. Thou shalt find God's presence even in that hour of the last journeying of thy soul from her earthly Mansion to her heavenly Country,
therefore as thou oughtest to pray continually for other things, so euen in health and prosperitie pray frequently and feruently: 1. That God would make this backeward, repugnant,
Therefore as thou Ought to pray continually for other things, so even in health and Prosperity pray frequently and fervently: 1. That God would make this backward, repugnant,
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and nilling nature of thine, willing to her dissolution: 2. Prepare thy vnprepared soule: 3. Subdue thy corruptions: 4. Purge out the drosse of thy sinnes: 5. Giue the patience to kisse his correcting Rod,
and nilling nature of thine, willing to her dissolution: 2. Prepare thy unprepared soul: 3. Subdue thy corruptions: 4. Purge out the dross of thy Sins: 5. Give the patience to kiss his correcting Rod,
when hee whips by sicknesse or diseases: 6. Succour thee in thy last and greatest conflict: 7. Support thy weaknes: 8. Aide thee against Sathans force and fraud: 9. Strengthen thy Faith: 10. Renew thy decayed graces: 11. Giue thee the power and comfort of his owne Spirit: 12. Not to visit thy sinnes in Iustice but in Mercy: 13. To preserue thy soule from the Hunter,
when he whips by sickness or diseases: 6. Succour thee in thy last and greatest conflict: 7. Support thy weakness: 8. Aid thee against Satan's force and fraud: 9. Strengthen thy Faith: 10. Renew thy decayed graces: 11. Give thee the power and Comfort of his own Spirit: 12. Not to visit thy Sins in justice but in Mercy: 13. To preserve thy soul from the Hunter,
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and thy darling from the Lyon: 14. To giue his Angels charge ouer thee in thy extremitie: 15. To keepe thee from 1. Impatiencie, 2. Frenzie, 3. Distraction, 4. Idle fancies, 5. Rauing, 6. Raging, 7. Blaspheming, &c. least thy death be scandalous: 16. To touch thy tongue with a coale from the Altar, that thou maist speake, 1. to Gods glory, 2. and to Edification: 17. To dye the death of the righteous: 18. Lastly, to receiue thy soule into that new Ierusalem which is aboue.
and thy darling from the lion: 14. To give his Angels charge over thee in thy extremity: 15. To keep thee from 1. Impatiency, 2. Frenzy, 3. Distraction, 4. Idle fancies, 5. Raving, 6. Raging, 7. Blaspheming, etc. lest thy death be scandalous: 16. To touch thy tongue with a coal from the Altar, that thou Mayest speak, 1. to God's glory, 2. and to Edification: 17. To die the death of the righteous: 18. Lastly, to receive thy soul into that new Ierusalem which is above.
And sure, who euer approacheth oft to the throne of Grace, and supplicates to a pittifull God, from faith and feeling in these and the like petitions, he shall be sure to finde an answere from God,
And sure, who ever Approaches oft to the throne of Grace, and supplicates to a pitiful God, from faith and feeling in these and the like petitions, he shall be sure to find an answer from God,
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Besides that his former acquaintance with God, in speaking to him, and talking, as it were, with him oft-times in life, by Prayer, will increase in the sicke Patient,
Beside that his former acquaintance with God, in speaking to him, and talking, as it were, with him ofttimes in life, by Prayer, will increase in the sick Patient,
euen a holy boldnesse, in a filiall feare, to come to that God, (as one friend to another in extremitie) with whom he hath so oft conuersed and conferred with, by the Word and Prayer, in health and prosperitie.
even a holy boldness, in a filial Fear, to come to that God, (as one friend to Another in extremity) with whom he hath so oft conversed and conferred with, by the Word and Prayer, in health and Prosperity.
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this is the lot, the portion and inheritance that his soule longs after, the estate that hee preferres before all the flesh-pots of Aegypt ▪ or the Iewels of Aegypt.
this is the lot, the portion and inheritance that his soul longs After, the estate that he prefers before all the fleshpots of Egypt ▪ or the Jewels of Egypt.
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For the first, there is no traffique with God, or purchase from heauen vvithout it, Iohn 17.3. This is life eternall, to know God, and whom thou hast sent Iesus Christ.
For the First, there is no traffic with God, or purchase from heaven without it, John 17.3. This is life Eternal, to know God, and whom thou hast sent Iesus christ.
and houshold of Faith in special, by thy 1. Wit, 2. Wealth, 3. Power, 4. Place, 5. Authoritie, 6. Credit with great men, (as Nehemias and Mardocheus did to the Iewes) or by any other meanes whatsoeuer.
and household of Faith in special, by thy 1. Wit, 2. Wealth, 3. Power, 4. Place, 5. authority, 6. Credit with great men, (as Nehemiah and Mordecai did to the Iewes) or by any other means whatsoever.
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to plant some Library, for a help to good Letters (like that famoused BODLEY, the Phoenix, in this kinde, of our time;) or to erect and maintaine in some barren place, a preaching Ministerie (the best worke of all,
to plant Some Library, for a help to good Letters (like that famoused BODLEY, the Phoenix, in this kind, of our time;) or to erect and maintain in Some barren place, a preaching Ministry (the best work of all,
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goe about this worke speedily, euen as speedily as Dauid went about the building of Gods house, vvho would not haue giuen any rest to the temples of his head, till hee had finished what hee intended, had not God staid his resolution.
go about this work speedily, even as speedily as David went about the building of God's house, who would not have given any rest to the Temples of his head, till he had finished what he intended, had not God stayed his resolution.
and Assignes, and Executors (which oft-times ayming at their owne ends, by some quirques and euasions, proue executioners of the desires of the deceased, rather then Executors) yet suppose the Will be Legally performed, what may be censured of thine intent, that hast beene close-handed in life,
and Assigns, and Executors (which ofttimes aiming At their own ends, by Some quirques and evasions, prove executioners of the Desires of the deceased, rather then Executors) yet suppose the Will be Legally performed, what may be censured of thine intent, that hast been closehanded in life,
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but chiefely the censorious Criticall world will iudge, that if thou hadst not parted with the world, thou hadst not departed with thy bewitching wealth:
but chiefly the censorious Critical world will judge, that if thou Hadst not parted with the world, thou Hadst not departed with thy bewitching wealth:
therefore All that thine hand shall finde to doe, doe it with all thy power, Eccles. 9.10. For there is neyther worke, nor inuention, nor knowledge in the place whither thou goest:
Therefore All that thine hand shall find to do, do it with all thy power, Eccles. 9.10. For there is neither work, nor invention, nor knowledge in the place whither thou goest:
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to Saelomons counsell I ioyne Pauls; Doe good to all whilst thou hast time, Gal. 6.10. Doe what seruice thou canst to Gods Church, to the Common-wealth, to euery particular man, chiefely to the poore members of CHRIST.
to Saelomons counsel I join Paul's; Doe good to all while thou hast time, Gal. 6.10. Do what service thou Canst to God's Church, to the Commonwealth, to every particular man, chiefly to the poor members of CHRIST.
when thou canst say on thy sicke Couch, with Nehemias in another case; Lord remember mee concerning this good worke, and concerning that good worke, Nehem. 13.22. Oh blessed is hee that iudgeth wisely of the poore, the Lord shall deliuer him in the time of trouble:
when thou Canst say on thy sick Couch, with Nehemiah in Another case; Lord Remember me Concerning this good work, and Concerning that good work, Nehemiah 13.22. O blessed is he that Judgeth wisely of the poor, the Lord shall deliver him in the time of trouble:
as in life, so in the agonies of death, as it was to Paul in all his pressures, Acts 24.16. and as it is to the Saints in all their sorrowes a continuall feast, Prou. 15.15.
as in life, so in the agonies of death, as it was to Paul in all his pressures, Acts 24.16. and as it is to the Saints in all their sorrows a continual feast, Prou. 15.15.
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the greatest wound and griefe that can be sustained, as Salomon determines it, Prou. 18.14. nay, the very flashes and Prologue to hell, as Iudas Latomus and Hoffmeister haue tryed it in their despayring deaths:
the greatest wound and grief that can be sustained, as Solomon determines it, Prou. 18.14. nay, the very flashes and Prologue to hell, as Iudas Latomus and Hoffmeister have tried it in their despairing death's:
Hugo cals it the Temple of Salomon, the Field of Benediction, the Garden of delight, the treasurie of the King ▪ the house of God, the habitation of the holy Ghost;
Hugo calls it the Temple of Solomon, the Field of Benediction, the Garden of delight, the treasury of the King ▪ the house of God, the habitation of the holy Ghost;
nor Reason deceiued, nor Memory defiled, so God prepares a dwelling for him that is pure in heart and soule, Psal. 15.12. and in whose spirit there is no guile, Psal. 32.2. Of which blessed mansion they haue some taste euen in death, that keepe a good conscience in life.
nor Reason deceived, nor Memory defiled, so God prepares a Dwelling for him that is pure in heart and soul, Psalm 15.12. and in whose Spirit there is no guile, Psalm 32.2. Of which blessed mansion they have Some taste even in death, that keep a good conscience in life.
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Naturalists write, that the warme sweet bloud recoyling to the heart of the Swanne, tickleth her with such a secret delight, that it makes her sing euen in her death.
Naturalists write, that the warm sweet blood recoiling to the heart of the Swan, tickleth her with such a secret delight, that it makes her sing even in her death.
Contrariwise, when the Hiaena is in dying, the blacke and distempered bloud gathers to her heart, which makes her sad and mournefull. This is worth applying:
Contrariwise, when the Hiaena is in dying, the black and distempered blood gathers to her heart, which makes her sad and mournful. This is worth applying:
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the conscience of holy actions so warmes the hearts of Gods Seruants, with that inward ioy, that they dye singing their Hosanna's, tryumphing and reioycing in spirit:
the conscience of holy actions so warms the hearts of God's Servants, with that inward joy, that they die singing their Hosanna's, triumphing and rejoicing in Spirit:
but the consciousnesse of wicked wayes and workes of darknesse, oathes, vncleannesse, profanenes, &c. like streames of blacke bloud recoyles backe vpon,
but the consciousness of wicked ways and works of darkness, Oaths, uncleanness, profaneness, etc. like streams of black blood recoils back upon,
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oh therefore good Readers, who euer you are, Ministers or Laymen, keepe a good conscience I intreate you, with God and with man, in all your wayes and walkings, in your courses, callings, functions and tradings;
o Therefore good Readers, who ever you Are, Ministers or Laymen, keep a good conscience I entreat you, with God and with man, in all your ways and walkings, in your courses, callings, functions and tradings;
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and the keyes of the heart, so the keyes of the earth, and of the graue, of life and of death, 1 Sam. 2.6. yet it is probable that life is nearest expiring, when sickenes is approaching;
and the keys of the heart, so the keys of the earth, and of the graven, of life and of death, 1 Sam. 2.6. yet it is probable that life is nearest expiring, when sickness is approaching;
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as the wals are nearest ruine, when the Cannon is laid to batter them. Now these Directions I referre to these three heads. First, respect God; secondly, thy selfe; thirdly, others. In respect of God:
as the walls Are nearest ruin, when the Cannon is laid to batter them. Now these Directions I refer to these three Heads. First, respect God; secondly, thy self; Thirdly, Others. In respect of God:
first, renue thy former repentance, seeke earnestly to be reconciled to God in CHIRST; get more assurance of the Mercy, Fauour, and Loue of God towards thee;
First, renew thy former Repentance, seek earnestly to be reconciled to God in CHRIST; get more assurance of the Mercy, Favour, and Love of God towards thee;
striue and wrastle couragiously against Diffidence, Distrust, Infidelitie, and Despayre, like an actiue runner, shew some brunts as it were of inward strength,
strive and wrestle courageously against Diffidence, Distrust, Infidelity, and Despair, like an active runner, show Some brunts as it were of inward strength,
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euen when thou seest the Goale, and art nearest the end of thy race. Now, for strengthening thy Faith, and renuing thy Repentance the better, take this course.
even when thou See the Goal, and art nearest the end of thy raze. Now, for strengthening thy Faith, and renewing thy Repentance the better, take this course.
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First, when Sickenesse or Infirmitie ceazeth on thee, consider that it ariseth not from 1. Chance, 2. Fortune, 3. Rawnesse of Weather, 4. Ill Ayre, 5. Bad Dyet, 6. Catching of cold,
First, when Sickness or Infirmity ceazeth on thee, Consider that it arises not from 1. Chance, 2. Fortune, 3. Rawness of Weather, 4. Ill Air, 5. Bad Diet, 6. Catching of cold,
Secondly, search out the cause for which God afflicts thee, and thou shalt by the light of the word and of thine owne conscience, find, that the cause is thy sin:
Secondly, search out the cause for which God afflicts thee, and thou shalt by the Light of the word and of thine own conscience, find, that the cause is thy since:
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3. exciting to Prayer and Repentance, as in Ezekias case, Esay 38.1. 4. to preuent sinne, to which Nature and corruption inclines; 5. the Humiliation of pride;
3. exciting to Prayer and Repentance, as in Ezekias case, Isaiah 38.1. 4. to prevent sin, to which Nature and corruption inclines; 5. the Humiliation of pride;
but in Gods reuealed will, sinne is the ordinary cause, as appeares, Deut. 28.21. Leut 26. &c. Sinne caused the Aegyptians Botches, Exod. 9.10. the Philistines Emerods, 1 Sam. 5.6. the Widdow of Sarepta's Sonnes sickenesse, 1 King. 17.18.
but in God's revealed will, sin is the ordinary cause, as appears, Deuteronomy 28.21. Lute 26. etc. Sin caused the egyptians Botches, Exod 9.10. the philistines Emeralds, 1 Sam. 5.6. the Widow of Sarepta's Sons sickness, 1 King. 17.18.
yea, a Iudge to condemne them, as Paul prescribes the Corinthians, in the like case. 1 Cor. 11.30.31. and as Dauid practised in his owne particular, Psal. 32.5.
yea, a Judge to condemn them, as Paul prescribes the Corinthians, in the like case. 1 Cor. 11.30.31. and as David practised in his own particular, Psalm 32.5.
and what words to vse, that will plead and preuaile for pardon, Lam. 3.40.41. Hosee 6.1. Dauid sets thee an holy President, most beseeming thy imitation, who when hee was sicke, at least vpon the occasion of his sickenes, penned speciall Psalmes of repentance;
and what words to use, that will plead and prevail for pardon, Lam. 3.40.41. Hosea 6.1. David sets thee an holy President, most beseeming thy imitation, who when he was sick, At least upon the occasion of his sickness, penned special Psalms of Repentance;
also, as spirituall Physicke, 1 to purge the ill humours of thine heart; 2. to quicken thy dulnesse, 3. to excite thy deadnesse; 4. to inflame thy desires; 5. to comfort thy conscience;
also, as spiritual Physic, 1 to purge the ill humours of thine heart; 2. to quicken thy dulness, 3. to excite thy deadness; 4. to inflame thy Desires; 5. to Comfort thy conscience;
reade seriously the History of Christs Passion, recorded, Luke 22.23. Chap. the 29. Psalme, the 42. Psalme, the 51. Psalme, the 1 ▪ 43. Psalme, the 14. Chapter of Iob, the 11. the 14. the 17. Chapter of Saint Iohn Ecclesiastes Chap. 1. Dan Chap. 9. Romanes Chap 8. the 7. Chap. of the Apocalypse, 1 Cor. 15. Chap. these will giue thee some holy heate.
read seriously the History of Christ Passion, recorded, Lycia 22.23. Chap. the 29. Psalm, the 42. Psalm, the 51. Psalm, the 1 ▪ 43. Psalm, the 14. Chapter of Job, the 11. the 14. the 17. Chapter of Saint John Ecclesiastes Chap. 1. Dan Chap. 9. Romans Chap 8. the 7. Chap. of the Apocalypse, 1 Cor. 15. Chap. these will give thee Some holy heat.
for alas, how many that haue liued long in the bosome of the Church, are so farre from renuing their• Faith and Repentance, that when they lye sicke and are drawing to their deaths, they must be catechized (as Christ did Nicodemus, and Philip the Eunuch) euen in the maine doctrines of Faith and Repentance;
for alas, how many that have lived long in the bosom of the Church, Are so Far from renewing their• Faith and Repentance, that when they lie sick and Are drawing to their death's, they must be Catechized (as christ did Nicodemus, and Philip the Eunuch) even in the main doctrines of Faith and Repentance;
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There be few Ministers acquainted vvith visiting the sicke, but they shall finde that men that haue beene vnder the meanes, twentie, thirtie, or fortie yeeres;
There be few Ministers acquainted with visiting the sick, but they shall find that men that have been under the means, twentie, thirtie, or fortie Years;
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oh take thou heede betimes, vse all good meanes before-hand, that thou maist be able in sickenesse, to put in practise these spirituall exercises of Repentance and Inuocation.
o take thou heed betimes, use all good means beforehand, that thou Mayest be able in sickness, to put in practise these spiritual exercises of Repentance and Invocation.
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Secondly, since it is the Lord, say with Eli, Let him doe what seemes good, 1 Sam. 3.18. His will be done on mee, in mee, and by mee: on me, in suffering;
Secondly, since it is the Lord, say with Eli, Let him do what seems good, 1 Sam. 3.18. His will be done on me, in me, and by me: on me, in suffering;
Fourthly, against deaths feare, 1. consider the estate of thy life, which life is but a vanishing Vapour, Iames 4.14. a Weather-cocke which turnes at euery blast, a Waue which surgeth at euery storme, a Reede blowne vvith euery winde, a Warfare as doubtfull as dangerous, feare not the vanishing of a Vapour, the turning of a Weather-cocke. 2. Consider thy body as a body of sinne, Rom. 7.24 the soules prison, the mindes iayle, the spirits cage:
Fourthly, against death's Fear, 1. Consider the estate of thy life, which life is but a vanishing Vapour, James 4.14. a Weathercock which turns At every blast, a Wave which surgeth At every storm, a Reed blown with every wind, a Warfare as doubtful as dangerous, Fear not the vanishing of a Vapour, the turning of a Weathercock. 2. Consider thy body as a body of sin, Rom. 7.24 the Souls prison, the minds jail, the spirits cage:
but if thy sicknesse be to death, by this course: 1. thou shalt dye more quietly, 2. more comfortably, 3. giue good example to thy visitors, 4. leaue a comfort to thy suruiuing Friends.
but if thy sickness be to death, by this course: 1. thou shalt die more quietly, 2. more comfortably, 3. give good Exampl to thy visitors, 4. leave a Comfort to thy surviving Friends.
Now, for the performance of these things the better, others ought to assist thee, as others brought the sicke of the Palsie to CHRIST, Marke 2. Iames tels thee that the Elders of the Church must be sent for, Iam. 5.14.
Now, for the performance of these things the better, Others ought to assist thee, as Others brought the sick of the Palsy to CHRIST, Mark 2. James tells thee that the Elders of the Church must be sent for, Iam. 5.14.
a gift which not onely many Parents had, but euen Christian Souldiers, saith Tertullian, de corona militis, c. 11. In these times S. Iames his rule still holds:
a gift which not only many Parents had, but even Christian Soldiers, Says Tertullian, de corona Militis, c. 11. In these times S. James his Rule still holds:
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though then those gifts cease, yet make thou choyse of such Christians, as haue the spirit of Admonition, Exhortation, Prayer, &c. for to their prayers for thee a blessing is promised, Iames 5.15.
though then those Gifts cease, yet make thou choice of such Christians, as have the Spirit of Admonition, Exhortation, Prayer, etc. for to their Prayers for thee a blessing is promised, James 5.15.
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10. pronounce thy pardon on earth, vvhich shall be ratified in heauen, vpon tryall of thy Repentance, Iohn 20.23. The practise of the world and worldlings is condemnable in this case:
10. pronounce thy pardon on earth, which shall be ratified in heaven, upon trial of thy Repentance, John 20.23. The practice of the world and worldlings is condemnable in this case:
for alas, instead of sending for knowing and zealous men, which could comfort them with such consolations wherewith they themselues haue beene comforted, 2 Cor. 1.4. and in some measure restore them, Gal. 6.1. they send for their carnall friends, entertaine and welcome profane men that come to visit them;
for alas, instead of sending for knowing and zealous men, which could Comfort them with such consolations wherewith they themselves have been comforted, 2 Cor. 1.4. and in Some measure restore them, Gal. 6.1. they send for their carnal Friends, entertain and welcome profane men that come to visit them;
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First, eyther they say nothing to them (like Iobs friends, that were silent seauen dayes, Iob 2.13.) and in silence looke vpon them (like a Deere at gaze.
First, either they say nothing to them (like Jobs Friends, that were silent seauen days, Job 2.13.) and in silence look upon them (like a Dear At gaze.
and the Lords Prayer vttered without Faith, Feeling, and Vnderstanding; and this is the common comfort that sicke men get of their neighbours and friends,
and the lords Prayer uttered without Faith, Feeling, and Understanding; and this is the Common Comfort that sick men get of their neighbours and Friends,
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Oh then send for a Preacher, send for a Minister, as Pharaoh in his deepe distresses, knowing no meanes of euasion, sends for Moses, and sends for Aaron, Exod. 9.27. whom in his welfare hee both despised and despited.
O then send for a Preacher, send for a Minister, as Pharaoh in his deep Distresses, knowing no means of evasion, sends for Moses, and sends for Aaron, Exod 9.27. whom in his welfare he both despised and despited.
If Iannes and Iambres, Astronomers and Astrologers, could haue helpt Pharaoh, Moses and Aaron should neuer haue beene sought to, nor God by their meanes.
If Jannes and Jambres, Astronomers and Astrologers, could have helped Pharaoh, Moses and Aaron should never have been sought to, nor God by their means.
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and sinne, which is the roote of sickenesse, be cured, Phisicke to the body seldome auailes? (for which cause the Physitian should beginne where the Diuine ends;) yet vsually the Diuine beginnes when the Physitian makes an end;
and sin, which is the root of sickness, be cured, Physic to the body seldom avails? (for which cause the physician should begin where the Divine ends;) yet usually the Divine begins when the physician makes an end;
If I knew not these things by experience, •f I had not beene present with some, of whose sickenesse I neuer heard, till I came to the closing vp of their dying eyes;
If I knew not these things by experience, •f I had not been present with Some, of whose sickness I never herd, till I Come to the closing up of their dying eyes;
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or what I said, then stockes and stones, who for a good space before, in their sicknesse, had strength of Memorie and naturall powers, I should not now so occasionedly haue giuen thee a caueat to preuent the like preposterous course,
or what I said, then stocks and stones, who for a good Molle before, in their sickness, had strength of Memory and natural Powers, I should not now so occasionedly have given thee a caveat to prevent the like preposterous course,
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For how euer many (chiefely the vulgar and common people) despise Physicke as a thing needlesse and vnprofitable, hauing from blindnesse and ignorance a preiudicate opinion of it,
For how ever many (chiefly the Vulgar and Common people) despise Physic as a thing needless and unprofitable, having from blindness and ignorance a prejudicate opinion of it,
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Ezekias by the Prophets prescription, applyed to his boyle, a lumpe of dry Figges, 2 Kings 10.7. which Figges, euen Galen prescribes as an ordinary medicine to soften and ripen tumours in the flesh:
Ezekias by the prophets prescription, applied to his boil, a lump of dry Figs, 2 Kings 10.7. which Figs, even Galen prescribes as an ordinary medicine to soften and ripen tumours in the Flesh:
so God hath giuen vnto some men, Art and Skill, how to apply the medicinable vertues that are in Beasts, Birds, Fishes, Hearbes, Plants and Fruits, &c. to the cure of man:
so God hath given unto Some men, Art and Skill, how to apply the medicinable Virtues that Are in Beasts, Birds, Fish, Herbs, Plants and Fruits, etc. to the cure of man:
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Therefore since thou maist vse Physicke lawfully and commendably, let it be thy care in the second place, to make choise of such a Physitian, as is skilfull and conscionable.
Therefore since thou Mayest use Physic lawfully and commendably, let it be thy care in the second place, to make choice of such a physician, as is skilful and conscionable.
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I know there are some of great iudgement, that doe accept against the skill of those Physitians that administer to their Patients vpon the bare inspect of their Vrine, without further knowledge of their estates;
I know there Are Some of great judgement, that do accept against the skill of those Physicians that administer to their Patients upon the bore inspect of their Urine, without further knowledge of their estates;
Others take also exception against those which will administer no Physicke, nor vse Phlebotomie, without the direction of iudiciall Astrologie, a supposed Art, in which there is much superstition, little certainetie ,
Others take also exception against those which will administer no Physic, nor use Phlebotomy, without the direction of judicial Astrology, a supposed Art, in which there is much Superstition, little certainty,
as also the courses, and Symptomes, and Crisis of it, then to minister Purgations, and let bloud, no otherwaies then they are counselled by the constitutions of the Starres.
as also the courses, and Symptoms, and Crisis of it, then to minister Purgations, and let blood, no otherways then they Are counseled by the constitutions of the Stars.
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Now, in the third place, vse this meanes of Physicke conscionably: 1. Let it be sanctified vnto thee (as thy meate and thy drinke) by the Word of God and Prayer, 1 Tim. 4.3. Commend it to Gods blessing for restoring of thy health, if it be the will of God.
Now, in the third place, use this means of Physic Conscionably: 1. Let it be sanctified unto thee (as thy meat and thy drink) by the Word of God and Prayer, 1 Tim. 4.3. Commend it to God's blessing for restoring of thy health, if it be the will of God.
I should now conclude, but that the cursed custome of the world cals mee in conscience to condemne the practise of those, that contrary to these prescriptions, from the Word, in their sicknesse, seeke for help from Sathan, (as Ahazia that sent to Baalzebub the God of Ekron) and that eyther directly,
I should now conclude, but that the cursed custom of the world calls me in conscience to condemn the practice of those, that contrary to these prescriptions, from the Word, in their sickness, seek for help from Sathan, (as Ahazia that sent to Baalzebub the God of Ekron) and that either directly,
or secondarily, when they runne to Coniurers, Southsayers, Charmers, Inchanters, Witches, Wizards, Wise-men, and Wise-women, (as the vnwise deluded Country-people call them) who are in farre more respect with the common people (and some great ones too) and more sought after,
or secondarily, when they run to Conjurers, Soothsayers, Charmers, Enchanters, Witches, Wizards, Wise men, and Wise-women, (as the unwise deluded Country people call them) who Are in Far more respect with the Common people (and Some great ones too) and more sought After,
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then eyther God is sought to by prayer, or the Physitians for Physicke: for, if any of these simple soules be in any extremitie, by sicknesse or diseases,
then either God is sought to by prayer, or the Physicians for Physic: for, if any of these simple Souls be in any extremity, by sickness or diseases,
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Alas, what is this, but to runne from the God of Israel to the God of Ekron, from Samuel in Ramoth, to the Witch at Endor, from the Riuers of Samaria to the Waters of Damascus, from the liuing to the dead, from God to the Diuell? What is this but to fall downe and worship the Diuell, to sacrifice to him with the poore Virginians,
Alas, what is this, but to run from the God of Israel to the God of Ekron, from Samuel in Ramoth, to the Witch At Endor, from the rivers of Samaria to the Waters of Damascus, from the living to the dead, from God to the devil? What is this but to fallen down and worship the devil, to sacrifice to him with the poor Virginians,
Therefore take thou heede of this cursed course, and Satanicall practise in thy sicknesse: for alas, to runne a whoring after such, is not the way to cure thee, but to kill thee;
Therefore take thou heed of this cursed course, and Satanical practice in thy sickness: for alas, to run a whoring After such, is not the Way to cure thee, but to kill thee;
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So the Lord verified this threat in Ahazia: for, because hee did seeke to Baalzebub, and not to the God of Israell, in his sicknesse, God sends Elias directly to tell him, that for that cause, hee should not come downe from his bed,
So the Lord verified this threat in Ahazia: for, Because he did seek to Baalzebub, and not to the God of Israel, in his sickness, God sends Elias directly to tell him, that for that cause, he should not come down from his Bed,
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Oh that our common people would reade and remember this, that in stead of getting helpe by such Satanicall meanes as thy vse, they prouoke the Lord (as Paul tels the Corinthians in another case, of receiuing the Sacrament vnworthily, 1 Cor. 11.29.30.) to plague them eyther with further diseases,
O that our Common people would read and Remember this, that in stead of getting help by such Satanical means as thy use, they provoke the Lord (as Paul tells the Corinthians in Another case, of receiving the Sacrament unworthily, 1 Cor. 11.29.30.) to plague them either with further diseases,
or Waxe, &c. which are all vaine and superstitious, because neyther by creation, nor by any ordinance in Gods word they haue any power to cure diseases:
or Wax, etc. which Are all vain and superstitious, Because neither by creation, nor by any Ordinance in God's word they have any power to cure diseases:
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Secondly, if thou hast wronged any man by any manner of Iniustice whatsoeuer, secretly or openly, thou must make restitution, euill gotten goods must be restored, be they gotten by Vsury, Oppression, Extortion, keeping the pawne, the pledge,
Secondly, if thou hast wronged any man by any manner of Injustice whatsoever, secretly or openly, thou must make restitution, evil got goods must be restored, be they got by Usury, Oppression, Extortion, keeping the pawn, the pledge,
or by any sinister meanes whatsoeuer: the LORD strictly inioynes it, Leuit. 6. vers. 1.2.3.4. Zacheus practised it, Luke 14. The Law of Nations and of Nature approues it, and the very Law that is writ within vs doth presse and vrge it.
or by any sinister means whatsoever: the LORD strictly enjoins it, Levites 6. vers. 1.2.3.4. Zacchaeus practised it, Lycia 14. The Law of nations and of Nature approves it, and the very Law that is writ within us does press and urge it.
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And for restitution, how few be there that once dreame of it, much lesse determine it? in which case they come farre short of Iudas, who at his desperate death would restore those thirtie pieces which hee got in life with the price of bloud, Mat. 27.4.5.
And for restitution, how few be there that once dream of it, much less determine it? in which case they come Far short of Iudas, who At his desperate death would restore those thirtie Pieces which he god in life with the price of blood, Mathew 27.4.5.
euen in earthly things, in leauing to them riches wrongfully got, which bring deseruedly the curse of God vpon all the rest of that estate which they bequeath vnto them; according to the phrase:
even in earthly things, in leaving to them riches wrongfully god, which bring deservedly the curse of God upon all the rest of that estate which they Bequeath unto them; according to the phrase:
Thirdly, thou must haue a speciall care to prouide for the peace, welfare, and prosperitie of those that are committed to thy charge, that it may goe well with them after thy death.
Thirdly, thou must have a special care to provide for the peace, welfare, and Prosperity of those that Are committed to thy charge, that it may go well with them After thy death.
or Common-wealth, ouer which hee is set, that pure Religion may be maintained, outward Peace established, ciuill Iustice executed, &c. The Minister, as much as he can, when he is in dying, must cast to prouide for the continuance of the good estate of that Flocke, ouer which the holy Ghost hath made him Ouer-seer.
or Commonwealth, over which he is Set, that pure Religion may be maintained, outward Peace established, civil justice executed, etc. The Minister, as much as he can, when he is in dying, must cast to provide for the Continuance of the good estate of that Flock, over which the holy Ghost hath made him Overseer.
hee moderates the mourning of the Daughters of Ierusalem; giues Commission to his Disciples to teach all Nations, Mat. 28.19. comforts them with the promised Comforter, Iohn 16.7.
he moderates the mourning of the Daughters of Ierusalem; gives Commission to his Disciples to teach all nations, Mathew 28.19. comforts them with the promised Comforter, John 16.7.
If Peters pretended Successors stood not so much on their personall succession, as they should in the right of succession, labouring to imitate the doctrine of Peter, of the Prophets, and Apostles;
If Peter's pretended Successors stood not so much on their personal succession, as they should in the right of succession, labouring to imitate the Doctrine of Peter, of the prophets, and Apostles;
nay, if this care of doctrinall succession were in the Ministers of the reformed Religion, wee should not haue here so much blindnesse and ignorance, where once was light;
nay, if this care of doctrinal succession were in the Ministers of the reformed Religion, we should not have Here so much blindness and ignorance, where once was Light;
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there so many Schismes, Errours and Heresies, where once was an vnitie in veritie, else-where so many Wolues come into the roomes of faithfull Pastors, Acts. 20 ver. 29.
there so many Schisms, Errors and Heresies, where once was an unity in verity, elsewhere so many Wolves come into the rooms of faithful Pastors, Acts. 20 ver. 29.
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Now for as much as all Scripture is from God, 2 Tim. 3.16. 2 Pet. 1.20. and all examples are for our learning, Rom. 15.4. what vvas said to Ezekias, is said to euery man, Set thine house in ordrr.
Now for as much as all Scripture is from God, 2 Tim. 3.16. 2 Pet. 1.20. and all Examples Are for our learning, Rom. 15.4. what was said to Ezekias, is said to every man, Set thine house in ordrr.
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he giues his Soule to his Father, his louing Mother, to his beloued Disciple Iohn, his body to Ioseph of Aramathia, to the penitent Theefe Paradise, to the Iewes his heartiest desires,
he gives his Soul to his Father, his loving Mother, to his Beloved Disciple John, his body to Ioseph of Arimathea, to the penitent Thief Paradise, to the Iewes his heartiest Desires,
euen to make a Will, and to distribute thine inheritance, as Siracides counsels, Syr. 33.22. for thus discharging a good conscience, thou maist more freely depart in peace, as a man takes his iourney more freely when hee hath set his house in order.
even to make a Will, and to distribute thine inheritance, as Sirach Counsels, Syr. 33.22. for thus discharging a good conscience, thou Mayest more freely depart in peace, as a man Takes his journey more freely when he hath Set his house in order.
Secondly, so thou cuttest off many contentions, and stayest many suites in Law. Thirdly, thou takest away scandall and offence, and so preuentest a woe threatned, Mat. 18.7.
Secondly, so thou cuttest off many contentions, and stayest many suits in Law. Thirdly, thou Takest away scandal and offence, and so Preventest a woe threatened, Mathew 18.7.
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and so shalt leaue behinde thee a good name, as a precious Oyntment, Eccles. 7.3. Fiftly, thou shalt in this imitate God, vvho is the God of order and not of confusion.
and so shalt leave behind thee a good name, as a precious Ointment, Eccles. 7.3. Fifty, thou shalt in this imitate God, who is the God of order and not of confusion.
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Now in the manner of making thy Will, let the Rules be, 1. the Law of GOD, 2. of Nature, 3. of that Nation whereof thou art a member, 4. of common equitie.
Now in the manner of making thy Will, let the Rules be, 1. the Law of GOD, 2. of Nature, 3. of that nation whereof thou art a member, 4. of Common equity.
as GOD tels Abraham, that Eliazer, a stranger, shall not be his heyre, but his owne Sonne, Gen. 15.4. The like, God commaunds the Israelites, that if any man dye, his Sonne shall be his heyre;
as GOD tells Abraham, that Eliazer, a stranger, shall not be his heir, but his own Son, Gen. 15.4. The like, God commands the Israelites, that if any man die, his Son shall be his heir;
if hee haue no Sonne, his Daughter; if no Daughter, his Brethren; so descending still to the next of kinne, Numb. 27.8.17. It is a fault then for any man to alienate his goods or lands wholy from his bloud and posteritie, the light of Grace and of Nature to, condemnes it;
if he have no Son, his Daughter; if no Daughter, his Brothers; so descending still to the next of kin, Numb. 27.8.17. It is a fault then for any man to alienate his goods or Lands wholly from his blood and posterity, the Light of Grace and of Nature to, condemns it;
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In this, reade, and imitate the example of Dauid, 1 Kings 2. the whole Chapter. Exhort thy Wife to be the Spouse of CHRIST; thy Children, Gods Children; thy Friends, Gods Friends; thy Seruants, Gods Seruants:
In this, read, and imitate the Exampl of David, 1 Kings 2. the Whole Chapter. Exhort thy Wife to be the Spouse of CHRIST; thy Children, God's Children; thy Friends, God's Friends; thy Servants, God's Servants:
The practise of these Precepts concernes thy peace, both in sicknesse and in death. Lastly, when thou feelest Death approaching, comming neare to the Agonie and pangs of it;
The practice of these Precepts concerns thy peace, both in sickness and in death. Lastly, when thou Feel Death approaching, coming near to the Agony and pangs of it;
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trust in it, let it quicken thee, as it did Dauid, Psal. 119.49. Comfort thy selfe (as that persecuted Patriarke did, when Death was before him) euen in the Lord thy God, 1 Sam. 30.6.
trust in it, let it quicken thee, as it did David, Psalm 119.49. Comfort thy self (as that persecuted Patriarch did, when Death was before him) even in the Lord thy God, 1 Sam. 30.6.
Now, vvith Moses, cry vnto God, euen when thou seest the dead Sea, (as hee the red Sea) before thee, Exod. 14. Now pray with all thy powers and spirits;
Now, with Moses, cry unto God, even when thou See the dead Sea, (as he the read Sea) before thee, Exod 14. Now pray with all thy Powers and spirits;
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Now, with Ezekias, remember thy former sinnes, in the bitternesse of thy soule, turne thy selfe to the wall and weepe in the secret silence of thy Soule, Esay 38.3. that so thou vvashing thy soule with penitent teares, thy CHRIST may, at that instant, vvash away the pollutions of it vvith his bloud:
Now, with Ezekias, Remember thy former Sins, in the bitterness of thy soul, turn thy self to the wall and weep in the secret silence of thy Soul, Isaiah 38.3. that so thou washing thy soul with penitent tears, thy CHRIST may, At that instant, wash away the pollutions of it with his blood:
that so (as it is said of the Doue and the Eagle, that when they haue plunged their vvings in the water, they are better fitted for their flight) thou plunging thy selfe into the troubled Bethesda poole of thy repentant teares, distilling from the Limbecke of a remorcefull heart, thy soule may take the wings of a Doue,
that so (as it is said of the Dove and the Eagl, that when they have plunged their wings in the water, they Are better fitted for their flight) thou plunging thy self into the troubled Bethesda pool of thy repentant tears, distilling from the Limbeck of a remorseful heart, thy soul may take the wings of a Dove,
nay, it shall be carryed vpon the wings of wayting Angels, till it be transcendent amongst the Quires of those heauenly Hierarchies, that sing continuall Halleluiah's vnto the once incarnate,
nay, it shall be carried upon the wings of waiting Angels, till it be transcendent among the Quires of those heavenly Hierarchies, that sing continual Halleluiah's unto the once incarnate,
