The patriarchs portion or, the saints best day Deliuered in a sermon at the funerall of Sir Thomas Reynell of Ogwell in Deuon. Knight, Aprill. 16. 1618. Wherein may be seene, 1 The shortnesse of mans life. 2 A Christians combat against 1 Sathan. 2 The world. 3 The flesh. 4 Sinne. 3 A preparation to die well. 4 The reward of glory after warfare. By Iohn Preston, preacher of Gods word at East-Ogwell, in Deuon.
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That profession which the good Patriarch Iacob makes before Pharaoh. Few and •uill are the dayes of my pilgrimage, might Iob as truely take vp, few in comparison of his Fathers, For Abraham liued 175. yeares, Isaack liued 180. yeares, whereas ••cob liued but 130 yeares.
That profession which the good Patriarch Iacob makes before Pharaoh. Few and •uill Are the days of my pilgrimage, might Job as truly take up, few in comparison of his Father's, For Abraham lived 175. Years, Isaac lived 180. Years, whereas ••cob lived but 130 Years.
For first, God deliuered all that hee had into the hands of Sathan who did not abate him an inch of all the ill he could doe, him but by degrees brings him to the height of misery The Sabeans tooke away his Oxen and Asses, which we must needes grant was a great losse. The fire burned his sheepe and seruants ,
For First, God Delivered all that he had into the hands of Sathan who did not abate him an inch of all the ill he could do, him but by Degrees brings him to the height of misery The Sabeans took away his Oxen and Asses, which we must needs grant was a great loss. The fire burned his sheep and Servants,
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Then a wind from beyond the w•lderness• blowes downe the house ouer the heads of his Sonnes and Daughters, and they are all dead in one day, a greater heart ▪ •reake then all the rest:
Then a wind from beyond the w•lderness• blows down the house over the Heads of his Sons and Daughters, and they Are all dead in one day, a greater heart ▪ •reake then all the rest:
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So it is Gods pleasure that they shall finde little pleasure, this short shall not be sweete, but as a warfare wherein hee must fight against his enemies, the Diuel, the World, and his owne Flesh: neither may hee giue ouer when he sees good;
So it is God's pleasure that they shall find little pleasure, this short shall not be sweet, but as a warfare wherein he must fight against his enemies, the devil, the World, and his own Flesh: neither may he give over when he sees good;
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for b• … ore the time they shall be frustrate, but if the time be come wherein God will haue his will and worke effected, it is neither force nor fraude, neither power nor pollicie, neither money nor might, that can hinder it.
for b• … over the time they shall be frustrate, but if the time be come wherein God will have his will and work effected, it is neither force nor fraud, neither power nor policy, neither money nor might, that can hinder it.
The deep Sea shall become dry Land, and the liquid waters shall become a wall to make way for Gods people to passe at their appointed time: Of this miracle Asaph may sing;
The deep Sea shall become dry Land, and the liquid waters shall become a wall to make Way for God's people to pass At their appointed time: Of this miracle Asaph may sing;
a like maruelous worke was at the riuer Iordan, when Israel entred into Canaan, then the waters that came downe from aboue, stayed and rose vpon an heap,
a like marvelous work was At the river Iordan, when Israel entered into Canaan, then the waters that Come down from above, stayed and rose upon an heap,
so the people went right ouer Iericho. Iosh. 8. 16. The Israelites wandred vp and downe in the wildernesse forty yeares, being oppressed of their enemies, Et in ipso articulis tēporis, In the very instant of time which God had decreed, they were deliuered.
so the people went right over Jericho. Joshua 8. 16. The Israelites wandered up and down in the Wilderness forty Years, being oppressed of their enemies, Et in ipso articulis tēporis, In the very instant of time which God had decreed, they were Delivered.
The people tooke vp stones to cast at him, they gaue a Commandement, that if any man knewe where hee was hee should shew it, that they might take him :
The people took up stones to cast At him, they gave a Commandment, that if any man knew where he was he should show it, that they might take him:
Why doe the Sunne and the Moone keepe their true turnes and times of rising and setting, the Summer and Winter, and Atumne, and Spring, their settled seasons, but because God hath appointed them :
Why do the Sun and the Moon keep their true turns and times of rising and setting, the Summer and Winter, and Atumne, and Spring, their settled seasons, but Because God hath appointed them:
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The very plough-man is taught by experience to take his time, when to plough, & when to sow; when to reap and when to gather into the barne, and shall not God that great Husbandman of the whole world, both know and keepe his time, to plant, and plucke vp as hee hath determined;
The very ploughman is taught by experience to take his time, when to plough, & when to sow; when to reap and when to gather into the bairn, and shall not God that great Husbandman of the Whole world, both know and keep his time, to plant, and pluck up as he hath determined;
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THou hast numbred my steps saith Iob & whē Dauid desires of God to teach him that heauenly Arithmatick to number his dayes, hee did not doubt but God had done it, hee knowes not the number onely,
THou hast numbered my steps Says Job & when David Desires of God to teach him that heavenly arithmetic to number his days, he did not doubt but God had done it, he knows not the number only,
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Tyrants may take away the life of the godly, but they cannot cut off the lappes of their coats, nor touch the skirts of their garments without Gods permission, and he will neuer permit them before the appoynted time.
Tyrants may take away the life of the godly, but they cannot Cut off the laps of their coats, nor touch the skirts of their garments without God's permission, and he will never permit them before the appointed time.
for Moses died in the land of Moab , Saul thought to make sure worke with Dauid when he ran at him with a speare, but God had appointed that Dauid should die a naturall death, in his bedde as he did :
for Moses died in the land of Moab, Saul Thought to make sure work with David when he ran At him with a spear, but God had appointed that David should die a natural death, in his Bed as he did:
wee see such men as are grieuously wounded, oftentimes doe not die, as on the contrary, the cutting of a corne doth kill some, what is the cause but the performance of Gods appoynted time in both.
we see such men as Are grievously wounded, oftentimes do not die, as on the contrary, the cutting of a corn does kill Some, what is the cause but the performance of God's appointed time in both.
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because his time determined by God was not yet come when he should die, though in regarde of his disease in the sight of man, the day was come that hee should die. One lies long sicke,
Because his time determined by God was not yet come when he should die, though in regard of his disease in the sighed of man, the day was come that he should die. One lies long sick,
yet recouers because his time is not come, another as hee walkes in his chamber, or sits in his chaire, drops downe and neuer riseth because his time is come.
yet recovers Because his time is not come, Another as he walks in his chamber, or sits in his chair, drops down and never Riseth Because his time is come.
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In the pestilence they cry out of the infection of the ayre, in consumptions of sorrow and griefe, in feuers of cold, in famine of foule weather, in warre of the malice of the enemies, but Moses would haue men to looke to a higher hand in all these;
In the pestilence they cry out of the infection of the air, in consumptions of sorrow and grief, in fevers of cold, in famine of foul weather, in war of the malice of the enemies, but Moses would have men to look to a higher hand in all these;
For it is the Lord, saith hee, that shall smite men with consumptions, and with the feuer, and with the burning ague, and with feruent heat, and with the sword, and with drought, & with the mildew. The second causes I know, that is such meanes as God hath appointed for the preseruation of life, must not bee despised,
For it is the Lord, Says he, that shall smite men with consumptions, and with the fever, and with the burning ague, and with fervent heat, and with the sword, and with drought, & with the mildew. The second Causes I know, that is such means as God hath appointed for the preservation of life, must not be despised,
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Thirdly, this may teach vs to waite with patience, expecting when our changing shall come, It is not for vs to know the time and season, the yeere or moneth of our appointed time which God hath kept secret to himselfe. It is comfort enough,
Thirdly, this may teach us to wait with patience, expecting when our changing shall come, It is not for us to know the time and season, the year or Monn of our appointed time which God hath kept secret to himself. It is Comfort enough,
but with the King of Israel we wickedly resolue, be hold this euill is of the Lord, what should I wait for the Lord any longer? In these cases, we can alledge Scripture, that it is better to die, then to liue; because Salomon saith, that the day of death is better thē the day of our birth.
but with the King of Israel we wickedly resolve, be hold this evil is of the Lord, what should I wait for the Lord any longer? In these cases, we can allege Scripture, that it is better to die, then to live; Because Solomon Says, that the day of death is better them the day of our birth.
Salomon doth not say that the day of death is good simply, but by way of comparison better then the day of birth; and yet this may seeme in humane sence and reason to be absurd,
Solomon does not say that the day of death is good simply, but by Way of comparison better then the day of birth; and yet this may seem in humane sense and reason to be absurd,
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How thē can the day of death be better then the day of life. The meaning of Salomon is, that life is attended with many miseries, for we are borne to labour and trauell, subiect to sickenesses and sorrow, and sinne, nothing but death can deliuer vs from all these;
How them can the day of death be better then the day of life. The meaning of Solomon is, that life is attended with many misery's, for we Are born to labour and travel, Subject to Sicknesses and sorrow, and sin, nothing but death can deliver us from all these;
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and therefore better is the day of death then the day of birth; yet be it neuer so good, be it better then life, yea, be it best of all to be with Christ: Though we haue here no abiding Citie: Though we be strangers and pilgrimes:
and Therefore better is the day of death then the day of birth; yet be it never so good, be it better then life, yea, be it best of all to be with christ: Though we have Here no abiding city: Though we be Strangers and Pilgrims:
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yet we must wait Gods appointed time. Though the euer-liuing God hath condemned mankinde to death, which is the wages of sinne: and to the graue, which is the house appointed for all the liuing, yet may we not either hasten our death, or digge our own graues, and descend into them before we be dead. Though our bodies bee but houses of clay, earthly houses or tents rather, yet may wee not pull downe these houses ouer our heads, or remoue these tents before our Generall giue command, but waite till our changing come. In a word, God hath determined that we must die, and therefore death should be welcome,
yet we must wait God's appointed time. Though the everliving God hath condemned mankind to death, which is the wages of sin: and to the graven, which is the house appointed for all the living, yet may we not either hasten our death, or dig our own graves, and descend into them before we be dead. Though our bodies be but houses of clay, earthly houses or tents rather, yet may we not pull down these houses over our Heads, or remove these tents before our General give command, but wait till our changing come. In a word, God hath determined that we must die, and Therefore death should be welcome,
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Fourthly this point duly considered may reprooue such that goe about to shorten their liues, these men presume to appoint their own time, & with a fals key to open this prison of their body, and let their soules depart before God call for it,
Fourthly this point duly considered may reprove such that go about to shorten their lives, these men presume to appoint their own time, & with a falls key to open this prison of their body, and let their Souls depart before God call for it,
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Againe, though they were so much of Gods secret Counsell, as to know that God had appointed this to be the time, yet they know that God hath not appointed either themselues or such violent meanes to make good his purpose at his appointed time. No, no:
Again, though they were so much of God's secret Counsel, as to know that God had appointed this to be the time, yet they know that God hath not appointed either themselves or such violent means to make good his purpose At his appointed time. No, no:
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it is misery that makes these men weary of their liues; and therefore like the foolish fish, they will leape out of the frying-Pan, into the fire; out of short trouble here, into eternall torments hereafter.
it is misery that makes these men weary of their lives; and Therefore like the foolish Fish, they will leap out of the frying-Pan, into the fire; out of short trouble Here, into Eternal torments hereafter.
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hee that will come into heauenly Canaan, must passe through this earthly Egypt; Through many afflictions, we must enter into heauen, and shal we then cut off the thred of our life, because wee finde some knots in it.
he that will come into heavenly Canaan, must pass through this earthly Egypt; Through many afflictions, we must enter into heaven, and shall we then Cut off the thread of our life, Because we find Some knots in it.
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Abimelech cut off his owne life, so did Saul, so did Ahithophell, so did Iudas, and so doe many in their desperate humour now a dayes, by the cunning of Satan,
Abimelech Cut off his own life, so did Saul, so did Ahithophell, so did Iudas, and so do many in their desperate humour now a days, by the cunning of Satan,
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Fiftly, and finally if our time be determined, and that time known to God, vnknowne to man, certaine to him, vncertaine to vs, we must prepare against that time come, we are men, and therfore mortall; weake men, and therefore secure, for we are euery day dying, and cannot long liue, as old men haue death before their eyes, so yong men haue him behind their backs:
Fifty, and finally if our time be determined, and that time known to God, unknown to man, certain to him, uncertain to us, we must prepare against that time come, we Are men, and Therefore Mortal; weak men, and Therefore secure, for we Are every day dying, and cannot long live, as old men have death before their eyes, so young men have him behind their backs:
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old men must prepare, for they must shortly die, they should put their houses in order, they should with sence and sorrow, confesse their sinnes to God, saying, Against thee, against thee onely haue we sinned, they should labour for life to be at peace with God and their owne consciences,
old men must prepare, for they must shortly die, they should put their houses in order, they should with sense and sorrow, confess their Sins to God, saying, Against thee, against thee only have we sinned, they should labour for life to be At peace with God and their own Consciences,
not eloquence of an Angels tongue, not strong Castles and stately houses, not pompe nor promotion, can take day with death, or perswade the wormes to pitty them,
not eloquence of an Angels tongue, not strong Castles and stately houses, not pomp nor promotion, can take day with death, or persuade the worms to pity them,
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but neuer any yong or olde that liued and did not die: Doth not euery man beare about him in his own bosome, that which will bring him to his end: are wee not all sick of the same disease,
but never any young or old that lived and did not die: Does not every man bear about him in his own bosom, that which will bring him to his end: Are we not all sick of the same disease,
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for as death leaueth vs, so the day of Iudgement shall finde vs. They that build faire and sumptuous houses, are not certaine how long they shall hold them;
for as death Leaveth us, so the day of Judgement shall find us They that built fair and sumptuous houses, Are not certain how long they shall hold them;
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First, God doth leaue the wicked destitute of diuine helpe in that howre, I haue called, saith the Lord, but ye refused, ye were in health in the prime of your time, in the flower of your age, in the heat of lust, hauing by nature corrupt hearts and carnal affections liuing in pleasure, passing the time in mirth, subiect to youthfull wantonnesse and to vnstaidnesse of affection, full of loosenesse, which is the way to lewdnes;
First, God does leave the wicked destitute of divine help in that hour, I have called, Says the Lord, but you refused, you were in health in the prime of your time, in the flower of your age, in the heat of lust, having by nature corrupt hearts and carnal affections living in pleasure, passing the time in mirth, Subject to youthful wantonness and to unstaidness of affection, full of looseness, which is the Way to Lewdness;
of weakenesse, which is the way to wickednesse, then you would not heare, now in your death-bed, ye shall call, but I will not heare, but laugh at your destructiō, They that forget God liuing, God will forget them dying.
of weakness, which is the Way to wickedness, then you would not hear, now in your deathbed, you shall call, but I will not hear, but laugh At your destruction, They that forget God living, God will forget them dying.
if the blossome be nipt, where is the hope of the Autumne. Thus much for the first point, that God hath determined the dayes of man how long hee shall liue.
if the blossom be nipped, where is the hope of the Autumn. Thus much for the First point, that God hath determined the days of man how long he shall live.
That the time appointed by man to liue vpō earth, is a time of warfare. Men must liue Souldiers, and die Conquerours; liue fighting, and die ouercomming; from the cradle to the graue is a time of warfare; wee haue many enemies, all fierce and furious: 1. The Diuell. 2. The VVorld. 3. The Flesh. 4. Sinne.
That the time appointed by man to live upon earth, is a time of warfare. Men must live Soldiers, and die Conquerors; live fighting, and die overcoming; from the cradle to the graven is a time of warfare; we have many enemies, all fierce and furious: 1. The devil. 2. The World. 3. The Flesh. 4. Sin.
A Lion for his might, roaring for his malice and wrath, with a hungring desire to hurt, going about without wearinesse, seeking through his studiousnesse to deceiue, whō he may deuour with an implacable wrath, to wreake his malice both vpon God and man;
A lion for his might, roaring for his malice and wrath, with a hungering desire to hurt, going about without weariness, seeking through his studiousness to deceive, whom he may devour with an implacable wrath, to wreak his malice both upon God and man;
for all his paines and pollicy, all his force and fraude aymes at this, that neither God may bee serued, nor man may be saued. When he cannot secretly deceiue by the subtiltie of a Fox, hee runnes vpon men with open mouth,
for all his pains and policy, all his force and fraud aims At this, that neither God may be served, nor man may be saved. When he cannot secretly deceive by the subtlety of a Fox, he runs upon men with open Mouth,
You may perceiue the Lion by his claw, and iudge of his nature by his names: Hee is called a Serpent, and therefore subtile, wise, and craftie: A Tempter, the Tempter to perswade,
You may perceive the lion by his claw, and judge of his nature by his names: He is called a Serpent, and Therefore subtle, wise, and crafty: A Tempter, the Tempter to persuade,
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He prooues a Tempter that he may play the Diuell, and that in euery place; hee made warre in Heauen, practised fraud in Paradise, sowed hatred amongst the first brethren,
He Proves a Tempter that he may play the devil, and that in every place; he made war in Heaven, practised fraud in Paradise, sowed hatred among the First brothers,
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In eating hee hath surfeting, in drinking drunkennesse, in generation wantonnesse, in labour idlenesse, in conuersation enuy, in gouernement couetousnesse, in correction anger, in promotion pride, in honours ambition, in talke vaine ostentation, in profession hppocrisie,
In eating he hath surfeiting, in drinking Drunkenness, in generation wantonness, in labour idleness, in Conversation envy, in government covetousness, in correction anger, in promotion pride, in honours ambition, in talk vain ostentation, in profession hppocrisie,
and backsliding in the Christian race, and in euery blessing of God some secret baite to draw men to sinne. Into the heart hee doth iniect eeuill thoughts, into the mouth euill words, into the members euill workes:
and backsliding in the Christian raze, and in every blessing of God Some secret bait to draw men to sin. Into the heart he does inject eeuill thoughts, into the Mouth evil words, into the members evil works:
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watch, for the Lord commeth to Iudge; stand, for Sathan commeth to tempt; stand fast, for the flesh perswadeth to yeeld; in faith, for Sathan would winnow vs like wheat :
watch, for the Lord comes to Judge; stand, for Sathan comes to tempt; stand fast, for the Flesh Persuadeth to yield; in faith, for Sathan would winnow us like wheat:
To conclude, All these weapons we must haue if we conquer Satan; and all these weapons wee shall haue if we put on Christ. The second enemy is the World.
To conclude, All these weapons we must have if we conquer Satan; and all these weapons we shall have if we put on christ. The second enemy is the World.
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THe second enemy is the world, and there is a world of enemies in the belly of this beast, worldly pleasures, and worldly pompe, and worldly pride, and worldly prophanonesse, and worldly profits, which all fight together against our poore soules, and fight amongst themselues which shall haue the first blowe at vs. But the loue of the world is the Captaine of them all, which hath carried many captiue. Demas louing the world did forsake the world :
THe second enemy is the world, and there is a world of enemies in the belly of this beast, worldly pleasures, and worldly pomp, and worldly pride, and worldly prophanonesse, and worldly profits, which all fight together against our poor Souls, and fight among themselves which shall have the First blow At us But the love of the world is the Captain of them all, which hath carried many captive. Demas loving the world did forsake the world:
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The world doth promise vnto men mountaines of gold, huge & high towers of honours, but these are but towers of Babell, which will fall vpon the heads of the builders, and bring them to confusion. The Sea somtime doth hoise vp the Ship towards heauen, but presently it is plunged down in the deep; so doth the world lift vp many men for a time,
The world does promise unto men Mountains of gold, huge & high towers of honours, but these Are but towers of Babel, which will fallen upon the Heads of the Builders, and bring them to confusion. The Sea sometime does hoist up the Ship towards heaven, but presently it is plunged down in the deep; so does the world lift up many men for a time,
but ere long they faile of their footing, and fall downe to the bottome of basenesse or beggerie. That part of the wheele which is one while highest, is presently down againe in the durt; so they that to day are in the top of honour, before to morrowe may be brought to deep disgrace.
but ere long they fail of their footing, and fallen down to the bottom of baseness or beggary. That part of the wheel which is one while highest, is presently down again in the dirt; so they that to day Are in the top of honour, before to morrow may be brought to deep disgrace.
Agathocles of a Potter became a Potentate, being aduanced from the dirty Clay to the Crowne & Diademe: On the contrary Dionisius fell from his princely Throne to a poore Pedagogue in Corinth, God hath put downe the mighty from their seate,
Agathocles of a Potter became a Potentate, being advanced from the dirty Clay to the Crown & Diadem: On the contrary Dionysius fell from his princely Throne to a poor Pedagogue in Corinth, God hath put down the mighty from their seat,
The world is a swelling Sea through pride, blew thorow enuy, feruent through anger, deepe through dissembling, vnquiet through couetousnesse, fomie through wantonnesse, supping vp all through the care of the belly.
The world is a swelling Sea through pride, blew thorough envy, fervent through anger, deep through dissembling, unquiet through covetousness, fomie through wantonness, supping up all through the care of the belly.
Is the world so turbulent and transitory, what madnesse is it then to bee so fast nayled to it in our affections, that wee can hardly bee knockt off from it,
Is the world so turbulent and transitory, what madness is it then to be so fast nailed to it in our affections, that we can hardly be knocked off from it,
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or as wee did verily beleeue there were no other world to come. Wee suffer a great deale of trouble which is certaine to prolong our dayes a little time, which are vncertaine;
or as we did verily believe there were no other world to come. we suffer a great deal of trouble which is certain to prolong our days a little time, which Are uncertain;
that it hurts many, heales few; promseth much, performes nothing. Let worldly men vaunt of their knowledge, how to get, and keepe, and saue, and thriue; the knowledge is little worth while the world knoweth not God :
that it hurts many, heals few; promseth much, performs nothing. Let worldly men vaunt of their knowledge, how to get, and keep, and save, and thrive; the knowledge is little worth while the world Knoweth not God:
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they may speak of their quicke and stirring spirits, but a better Spirit then theirs hath spoken it, that the world receiueth not the spirit of truth :
they may speak of their quick and stirring spirits, but a better Spirit then theirs hath spoken it, that the world receiveth not the Spirit of truth:
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Fourthly, wee must not bee seruant to our seruant the worlde. Fiftly, if we truely iudge of the world, of all the pleasures, and profits, and dedelights thereof,
Fourthly, we must not be servant to our servant the world. Fifty, if we truly judge of the world, of all the pleasures, and profits, and dedelights thereof,
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This flesh of ours is a Iudas which doth kisse, but it is to kill; a Dalilah in Sampsons bosome, a Caine to Abel, an Absolon to Ammon, a Ioab to Amasa, and in a word the common cut-throat of our soules. As a moath which is bred in a garment and nourished by it, doth notwithstanding fret and spoyle it,
This Flesh of ours is a Iudas which does kiss, but it is to kill; a Delilah in Sampsons bosom, a Cain to Abel, an Absalom to Ammon, a Ioab to Amasa, and in a word the Common cutthroat of our Souls. As a moath which is bred in a garment and nourished by it, does notwithstanding fret and spoil it,
Ciuill warres you know are farre more fearefull then forraine innations: such is this fight of the flesh against the spirit, it is inward, and neare at hand to hurt vpon all occasions, wee beare about with vs our greatest enemy, which will stab the soule, or rob it of all rich graces of the spirit; darken the vnderstanding, dull the memory, fatte the heart, blind the eyes, stop the eares, and strip the soule starke naked of all goodnesse. If wee haue a Pharaoh a bloody Tyrant abroad, wee shall haue a Iudas a plodding traytour at home,
Civil wars you know Are Far more fearful then foreign innations: such is this fight of the Flesh against the Spirit, it is inward, and near At hand to hurt upon all occasions, we bear about with us our greatest enemy, which will stab the soul, or rob it of all rich graces of the Spirit; darken the understanding, dull the memory, fat the heart, blind the eyes, stop the ears, and strip the soul stark naked of all Goodness. If we have a Pharaoh a bloody Tyrant abroad, we shall have a Iudas a plodding traitor At home,
and how hard is it to preuent the harmes which such an insinuating and close aduersary may pull vpon vs. Hee that ruleth his owne minde, is better then hee that winneth a Citie :
and how hard is it to prevent the harms which such an insinuating and close adversary may pull upon us He that Ruleth his own mind, is better then he that wins a city:
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then hee that conquereth Cities, and Castles, and Townes, and Towers, Anger, wrath, couetousnesse, and such corrupt affections are our capitall enemies; I may tearme them our Turkes against whom wee must dayly warre and fight, and that without fainting, least they bring vs into bondage,
then he that conquereth Cities, and Castles, and Towns, and Towers, Anger, wrath, covetousness, and such corrupt affections Are our capital enemies; I may term them our Turks against whom we must daily war and fight, and that without fainting, lest they bring us into bondage,
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Sampson did much hurt to his enemies the Philistims, yet himselfe was ouercome, if not with filthy, yet with fond and foolish loue. Alexander the Great Conquered a great part of the world, yet would hee not conquer his owne anger, or command his drunken desires.
Sampson did much hurt to his enemies the philistines, yet himself was overcome, if not with filthy, yet with found and foolish love. Alexander the Great Conquered a great part of the world, yet would he not conquer his own anger, or command his drunken Desires.
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Many rule and gouerne Cities, Armies, and Families, yet are seruants to their sensuall pleasures and delights. That Emperour therefore is worthy praise, which ruleth his owne propper affections; If thou wilt haue all subiect to thee, subiect thy selfe to reason.
Many Rule and govern Cities, Armies, and Families, yet Are Servants to their sensual pleasures and delights. That Emperor Therefore is worthy praise, which Ruleth his own proper affections; If thou wilt have all Subject to thee, Subject thy self to reason.
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First, we must obstaine from fleshly lusts which sight against the soule . Secondly, we must tame our bodies by fasting and bring them into subiection .
First, we must obstaine from fleshly Lustiest which sighed against the soul. Secondly, we must tame our bodies by fasting and bring them into subjection.
Sixtly, we must reiect such motions as the flesh doth iniect, and that at their first entrance, the Serpent must be crushed in the shell, the Foxe must bee taken while he is a cubbe. The last enemy is sinnne.
Sixty, we must reject such motions as the Flesh does inject, and that At their First Entrance, the Serpent must be crushed in the shell, the Fox must be taken while he is a cub. The last enemy is sin.
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THe last Enemie with whom we are to make warre in this world, is Sin, a busie enemie, because he is a borderer, an inhabitant, an innmate; one that eateth with vs, sleepeth with vs, walketh with vs, rideth with vs,
THe last Enemy with whom we Are to make war in this world, is since, a busy enemy, Because he is a borderer, an inhabitant, an innmate; one that Eateth with us, Sleepeth with us, walks with us, rides with us,
as fire in the flint, so sinne is in the seede, it is bred in the bones, and will not out of the flesh, vntill Iosephs bones be carried out of Aegypt; that is,
as fire in the flint, so sin is in the seed, it is bred in the bones, and will not out of the Flesh, until Joseph's bones be carried out of Egypt; that is,
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Sinne is a Iebusite, a seditious neighbour, and an insinuating mate, so hath it eaten into the nature of Man with its canker and contagion, that his affection is infection, his reason treason, and his will wayward altogether, and auerse from good.
Sin is a Iebusite, a seditious neighbour, and an insinuating mate, so hath it eaten into the nature of Man with its canker and contagion, that his affection is infection, his reason treason, and his will wayward altogether, and averse from good.
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Of our selues indeed we cannot ouercome it, but if we follow our Captaine Christ Iesus, it shall neuer ouercome vs. Saint Paul had experience both of his conflict with sinne, and conquest ouer sinne. O wretched man that I am (saith he) who shall deliuer me from the body of this death.
Of our selves indeed we cannot overcome it, but if we follow our Captain christ Iesus, it shall never overcome us Saint Paul had experience both of his conflict with sin, and conquest over sin. O wretched man that I am (Says he) who shall deliver me from the body of this death.
So none could free men, out of the prison whereinto sinne had cast them, but onely Christ; For this cause Christ tooke flesh vpon him, that so hee might die in his flesh, & through death destroy death, and him that had the power of death that is the diuell .
So none could free men, out of the prison whereinto sin had cast them, but only christ; For this cause christ took Flesh upon him, that so he might die in his Flesh, & through death destroy death, and him that had the power of death that is the Devil.
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and hath by his power preuailed ouer those vncircumcised Philestims, euen sinne and death, and the diuell and hell; and though we be too weake of our selues to conquer sinne, yet we must follow our Captaine Christ, as fast as we can,
and hath by his power prevailed over those uncircumcised Philestims, even sin and death, and the Devil and hell; and though we be too weak of our selves to conquer sin, yet we must follow our Captain christ, as fast as we can,
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And thus much for the fourth Enemie, now take a view of all these together, consider their malice, their might and the multitude of souldiers which fight vnder them,
And thus much for the fourth Enemy, now take a view of all these together, Consider their malice, their might and the multitude of Soldiers which fight under them,
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and we shall plainly see the truth of the point proposed, that while we liue in this world, wee must looke to fight and prepare our selues for this Warfare.
and we shall plainly see the truth of the point proposed, that while we live in this world, we must look to fight and prepare our selves for this Warfare.
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The first Vse is for instruction, in that we haue so many Enemies to stand vpon our guard, let vs keep watch and ward continually, let vs be as carefull to resist, as our aduersaries are to assault. A carefull watch is the chiefest point in Warre, and therefore this is often commanded in the Word of God;
The First Use is for instruction, in that we have so many Enemies to stand upon our guard, let us keep watch and ward continually, let us be as careful to resist, as our Adversaries Are to assault. A careful watch is the chiefest point in War, and Therefore this is often commanded in the Word of God;
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Vnto this command, God had for our incouragement annexed a promise of no lesse then blessednesse. Blessed is the seruant whom the Master when he commeth shall finde watching . Blessed is he that watcheth .
Unto this command, God had for our encouragement annexed a promise of no less then blessedness. Blessed is the servant whom the Master when he comes shall find watching. Blessed is he that watches.
Christ will cause them that watch, to sit downe at Table with him, where they shall be at ease from paine; at rest, from labour; full without hunger, healthy without sickenesse; and haue fulnesse of •irth and solace, without any mixture of sorrow or mourning: God is the Center of the soule, as euery thing doth rest in his Center, so our soules shall rest in God:
christ will cause them that watch, to fit down At Table with him, where they shall be At ease from pain; At rest, from labour; full without hunger, healthy without sickness; and have fullness of •irth and solace, without any mixture of sorrow or mourning: God is the Centre of the soul, as every thing does rest in his Centre, so our Souls shall rest in God:
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Thirdly, as we haue precept to watch, and promise of blessednesse if we doe watch; so wee haue a patterne and example of watching, worthy to be imitated, for it is Christ himselfe.
Thirdly, as we have precept to watch, and promise of blessedness if we do watch; so we have a pattern and Exampl of watching, worthy to be imitated, for it is christ himself.
What Souldier will not be glad to watch with his Captaine? what Christian will not runne to watch, when they heare Christ thus kindly calling them? Could ye not watch with me one houre .
What Soldier will not be glad to watch with his Captain? what Christian will not run to watch, when they hear christ thus kindly calling them? Could you not watch with me one hour.
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The Diuell is another Herod; the World is a flattering Pharasie, the Flesh a treacherous Iudas, and Sinne a seditious Iebusite; And therefore little cause haue wee to walke without our weapons, or sleep in security. Whē the old world was secure, it was drowned .
The devil is Another Herod; the World is a flattering Pharisee, the Flesh a treacherous Iudas, and Sin a seditious Iebusite; And Therefore little cause have we to walk without our weapons, or sleep in security. When the old world was secure, it was drowned.
so many secure men neuer thinke how farre they runne daily in arrerages with God, till they be arrested by death, at the suite of the great Iudge, and so be cast into prison.
so many secure men never think how Far they run daily in arrearages with God, till they be arrested by death, At the suit of the great Judge, and so be cast into prison.
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for as the oxe when he is driuen to the slaughter, goeth willingly, because his hope is (if I may so speake it) that he shall goe to grasse in some better pasture,
for as the ox when he is driven to the slaughter, Goes willingly, Because his hope is (if I may so speak it) that he shall go to grass in Some better pasture,
either they will not see their sinnes, or if they see them, they wil slightly passe them ouer without any serious consideration: They cry Peace, Peace, when destruction is at their doores .
either they will not see their Sins, or if they see them, they will slightly pass them over without any serious consideration: They cry Peace, Peace, when destruction is At their doors.
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Thirdly, the hope of a happy reward should encourage vs to wage Warre against those our enemies; He that neuer comes forth to fight, can neuer conquer; & he that doth not conquer, shal neuer be crowned; he that ouercommeth, will I giue to eate of the Manna that is hidde,
Thirdly, the hope of a happy reward should encourage us to wage War against those our enemies; He that never comes forth to fight, can never conquer; & he that does not conquer, shall never be crowned; he that Overcometh, will I give to eat of the Manna that is hid,
nor to him that draweth his Sword, or giue a blow, or looseth some blood; but to him that ouercommeth, that fights it out till hee haue foiled his enemy and wonne the field. So if wee suffer with Christ, we shall raigne with him;
nor to him that draws his Sword, or give a blow, or loses Some blood; but to him that Overcometh, that fights it out till he have foiled his enemy and won the field. So if we suffer with christ, we shall Reign with him;
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suffer here, raigne in heauen; suffer misery, raigne in glory; for, from the crosse, wee must come to the Crowne. A Souldier must fight before he can winne the victory; he must be a Souldier, before he can bee a Captaine. There is a Crowne of righteousnesse laid vp; But for whom? for such as haue fought a good fight ;
suffer Here, Reign in heaven; suffer misery, Reign in glory; for, from the cross, we must come to the Crown. A Soldier must fight before he can win the victory; he must be a Soldier, before he can be a Captain. There is a Crown of righteousness laid up; But for whom? for such as have fought a good fight;
and it is not a good fight, vnlesse we •uercome. The penny of eternall life is promised to labourers, not to loiterers, to workers, not to idle •wanderers; to those that are in the Vineyard, not to such as stand staring in the market place.
and it is not a good fight, unless we •uercome. The penny of Eternal life is promised to labourers, not to loiterers, to workers, not to idle •wanderers; to those that Are in the Vineyard, not to such as stand staring in the market place.
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Suffer affliction, saith the Apostle, as the good Souldier of Iesus Christ; No man that warreth, entangleth himselfe with the affaires of this life, because hee would please him that hath chosen him to be a Souldier; and if any man striue for a mastery, hee is not crowned vnlesse he striue as he ought to doe ,
Suffer affliction, Says the Apostle, as the good Soldier of Iesus christ; No man that Warreth, entangleth himself with the affairs of this life, Because he would please him that hath chosen him to be a Soldier; and if any man strive for a mastery, he is not crowned unless he strive as he ought to do,
and can wee then hope to bee crowned, if we striue not at all. Worldlings wrastle for a corruptible Crowne, as vncertaine whether they shall obtaine it or no;
and can we then hope to be crowned, if we strive not At all. Worldlings wrestle for a corruptible Crown, as uncertain whither they shall obtain it or no;
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Suffer thou affliction, as the good Souldier of Iesus Christ, looking to the reward that Christ is ready to giue thee as soone as the battell is ended.
Suffer thou affliction, as the good Soldier of Iesus christ, looking to the reward that christ is ready to give thee as soon as the battle is ended.
Ioseph accused his brethren as spies, when he meant them least hurt, and restrained little Beniamin as guilty of that, whom he knew full well to bee a guiltlesse innocent; but these accusatious were like water in a Smiths Forge, which serueth to kindle, not to quench;
Ioseph accused his brothers as spies, when he meant them least hurt, and restrained little Benjamin as guilty of that, whom he knew full well to be a guiltless innocent; but these accusatious were like water in a Smiths Forge, which serveth to kindle, not to quench;
He sent Ionah to Ni••neh to threaten and ouerthrowe, but his intent was to bring them to repentance, that hee might manifest his greater mercies. He sent Esay to Hezekiah to tel him of his dying day :
He sent Jonah to Ni••neh to threaten and overthrown, but his intent was to bring them to Repentance, that he might manifest his greater Mercies. He sent Isaiah to Hezekiah to tell him of his dying day:
To the Citie of the liuing God, the heauenly Ierusalem: Heb. 12. 22. Lastly, we must fight for feare wee be ouercome, for then what mercy can bee expected at the hauds of our spirituall Pharaoh, what delight in the prison, where there is nothing but:
To the city of the living God, the heavenly Ierusalem: Hebrew 12. 22. Lastly, we must fight for Fear we be overcome, for then what mercy can be expected At the hauds of our spiritual Pharaoh, what delight in the prison, where there is nothing but:
where insteed of order, there shall bee confusion; insteed of Halaluiah, there shall be cursing; insteed of mirth, mourning; insteed of ioy vnspeakeable, vnconceiueable,
where instead of order, there shall be confusion; instead of Hallelujah, there shall be cursing; instead of mirth, mourning; instead of joy unspeakable, unconceivable,
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They will pull out our tongues, that we shall not speake to God in prayer, and they will binde vs hand and foot that we shall not be able to helpe our selues,
They will pull out our tongues, that we shall not speak to God in prayer, and they will bind us hand and foot that we shall not be able to help our selves,
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Thus wee haue seene the quality of mans daies, how they are sharpe; The second generall point notes the quantity of our dayes, that they are short in these words, Are not his dayes as the daies of an hireling.
Thus we have seen the quality of men days, how they Are sharp; The second general point notes the quantity of our days, that they Are short in these words, are not his days as the days of an hireling.
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so man hath a time appointed to warre and fight, and then to haue his reward, which is promised by him that di• neuer deceiue any, the grand Captaine, Christ Iesus, who will confesse such as serue him before his Father, and before the holy Angels :
so man hath a time appointed to war and fight, and then to have his reward, which is promised by him that di• never deceive any, the grand Captain, christ Iesus, who will confess such as serve him before his Father, and before the holy Angels:
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an hireling looketh and waiteth when his day will end that hee may haue his hire; so the godly, desire to bee dissolued and to bee with Christ, that they may receiue the Crown, of glory prepared for thē. Many profitable points might hence bee collected,
an hireling looks and waits when his day will end that he may have his hire; so the godly, desire to be dissolved and to be with christ, that they may receive the Crown, of glory prepared for them. Many profitable points might hence be collected,
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That man shall then receiue his rewarde when hee hath ouercome, when he hath done his worke, God will not denie his wages, this rewarde is not carnall but spirituall, not earthly but heauenly, not mans but Gods, not merited but giuen of mercy. This reward is layd vp :
That man shall then receive his reward when he hath overcome, when he hath done his work, God will not deny his wages, this reward is not carnal but spiritual, not earthly but heavenly, not men but God's, not merited but given of mercy. This reward is laid up:
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There is no garland where there is no gole to runne to, there is no victory, where there is no enemy; there is no hire, where there is no labour; and there is no happinesse, where there is no tryall by temptation: and rather then such as fight the Lords battels against sin and Sathan, the world and the flesh, shall want either Credit or Comfort, God himselfe shall be their Crown. In that day shall the Lord of hostes be for a Crowne of glory, and for a Diadem• of beauty vnto the residue of his people, Esa. 28 5. So runne that you may obtaine this Crowne.
There is no garland where there is no goal to run to, there is no victory, where there is no enemy; there is no hire, where there is no labour; and there is no happiness, where there is no trial by temptation: and rather then such as fight the lords battles against since and Sathan, the world and the Flesh, shall want either Credit or Comfort, God himself shall be their Crown. In that day shall the Lord of hosts be for a Crown of glory, and for a Diadem• of beauty unto the residue of his people, Isaiah 28 5. So run that you may obtain this Crown.
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how much more should Christians in this course & conflict of Christianitie; especially, considering the enemies with whom wee are to fight and wrastle are farre mightier; for they wrastle but with men made of the same mould and mettall that wee are:
how much more should Christians in this course & conflict of Christianity; especially, considering the enemies with whom we Are to fight and wrestle Are Far Mightier; for they wrestle but with men made of the same mould and mettle that we Are:
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we for an incorruptible Crowne of glory, which God shall giue vs in his kingdome. Let no man looke for his reward in this world, but in the end of the day, that is, after death:
we for an incorruptible Crown of glory, which God shall give us in his Kingdom. Let no man look for his reward in this world, but in the end of the day, that is, After death:
Euen so all iust and righteous men may call death their Noah, the sonne of their rest, and end of there labours, and sorrowes, and sicknesses, and sinne, and shame; for then these and all other miseries shall bee done away,
Even so all just and righteous men may call death their Noah, the son of their rest, and end of there labours, and sorrows, and Sicknesses, and sin, and shame; for then these and all other misery's shall be done away,
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This may serue to let Christians see what a gracious Master they serue, who will not see their worke vnrewarded. The wicked indeed in a pow•ing and repining humour, will say as Iob settes it downe :
This may serve to let Christians see what a gracious Master they serve, who will not see their work unrewarded. The wicked indeed in a pow•ing and repining humour, will say as Job sets it down:
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The Crowne is of mercy, not of merit, and where there is need of mercy (as what man doth not need it) there is no standing vpon merit. The Apostles reason in this point is plaine:
The Crown is of mercy, not of merit, and where there is need of mercy (as what man does not need it) there is no standing upon merit. The Apostles reason in this point is plain:
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that we should walke in them, not that we may merit by them. For good workes are the way wherin wee must walke to the Kingdome of Heauen, but they are not the cause that wee are Crowned when wee come there. Good workes wee all know proceed from the grace of God and therefore God cannot any way be indebted to vs for his owne which he giues vs. Doth not Dauid say, all things come of thee, and of thine owne hand, we haue giuē thee .
that we should walk in them, not that we may merit by them. For good works Are the Way wherein we must walk to the Kingdom of Heaven, but they Are not the cause that we Are Crowned when we come there. Good works we all know proceed from the grace of God and Therefore God cannot any Way be indebted to us for his own which he gives us Does not David say, all things come of thee, and of thine own hand, we have given thee.
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What one point doth God more presse vs vnto, then this duty of doing good workes, bring forth workes worthy amendment of life . Be zealous of good workes .
What one point does God more press us unto, then this duty of doing good works, bring forth works worthy amendment of life. Be zealous of good works.
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As a graft can bring forth no fruit which is not set into a stocke: so no man can possibly turne his hand to any thing that is truely and formally good, till he be ingraffed into Christ: and therefore it should be our wisedome and comfort to shew by good conuersation our works ,
As a grafted can bring forth no fruit which is not Set into a stock: so no man can possibly turn his hand to any thing that is truly and formally good, till he be Ingrafted into christ: and Therefore it should be our Wisdom and Comfort to show by good Conversation our works,
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A faith busie in obedience, and fruitfull in good works, is the fruits of profitable Preaching, and conscionable hearing; a godly life is the Christians badge whereby he is knowne, it is the Ensigne, shewing whose Souldier he is, and to whom he belongeth.
A faith busy in Obedience, and fruitful in good works, is the fruits of profitable Preaching, and conscionable hearing; a godly life is the Christians badge whereby he is known, it is the Ensign, showing whose Soldier he is, and to whom he belongeth.
yea, and long for death; to welcome and embrace it when it doth come, for there is no other meanes to put an end vnto our troublesome Warfare, and to put vs in possession of our promised reward,
yea, and long for death; to welcome and embrace it when it does come, for there is no other means to put an end unto our troublesome Warfare, and to put us in possession of our promised reward,
The Seafaring man and Passenger is faine when they come within kenne of land, that they may attaine the Hauen; and shall not we, whose Indentures end not but by death; who must not leaue working till the Sunne of our life be set;
The Seafaring man and Passenger is feign when they come within ken of land, that they may attain the Haven; and shall not we, whose Indentures end not but by death; who must not leave working till the Sun of our life be Set;
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It is no wonder indeed, if the wicked looke pale and wanne at the warning of death, because they discry beyond death, a day of Iudgement, and beyond that, they behold hell; well may they be deiected,
It is no wonder indeed, if the wicked look pale and won At the warning of death, Because they descry beyond death, a day of Judgement, and beyond that, they behold hell; well may they be dejected,
for besides the paine of death, euery sinne serues as a Fury to torment the soule, and to make it loath to depart out of the prison of the body. But the godly who haue wrastled and made Warre here with their spiritual enemies, are glad to heare that the time is come when they shall be crowued. It was a cleare heart, nothing els could doe it, that gaue so bold a f•rehead to that good Bishop, who durst on his death-bed professe;
for beside the pain of death, every sin serves as a Fury to torment the soul, and to make it loath to depart out of the prison of the body. But the godly who have wrestled and made War Here with their spiritual enemies, Are glad to hear that the time is come when they shall be crowued. It was a clear heart, nothing Else could do it, that gave so bold a f•rehead to that good Bishop, who durst on his deathbed profess;
I haue so liued, as I neither feare to die, nor shame to liue; for if we so l• …, as alwayes looking when we shall die; we shall so die, as not doubt but be Crown•d with Christ in his Kingdome.
I have so lived, as I neither Fear to die, nor shame to live; for if we so l• …, as always looking when we shall die; we shall so die, as not doubt but be Crown•d with christ in his Kingdom.
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That little Boxe of oyntment which I haue brought for the buriall of this worthy and Worshipfull Knight; I hope you will giue mee leaue to powre forth (for a good name is like a pretious oyntment powred out) and I doubt not but to fill the house with the sauoure of it;
That little Box of ointment which I have brought for the burial of this worthy and Worshipful Knight; I hope you will give me leave to pour forth (for a good name is like a precious ointment poured out) and I doubt not but to fill the house with the savour of it;
or you that expect it, or my selfe that owe it, as to be altogether silent; lend me your patience then a little, till I discharge this due debt of deserued praise, not to be denyed vnto the dead.
or you that expect it, or my self that owe it, as to be altogether silent; lend me your patience then a little, till I discharge this due debt of deserved praise, not to be denied unto the dead.
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To liue well, and to die well, as they are inseperable companions; so they are the most certaine tokens of a true Christian, and the greatest commendations that in fewest words can bee giuen a man;
To live well, and to die well, as they Are inseparable Sodales; so they Are the most certain tokens of a true Christian, and the greatest commendations that in fewest words can be given a man;
The Hebrew Doctors say of their meanest Magistrates, whom they call the Court of three men, that there must be in euery one of them these seuen properties;
The Hebrew Doctors say of their Meanest Magistrates, whom they call the Court of three men, that there must be in every one of them these seuen properties;
and these seuen are indeed the same in effect with those that we finde mentioned in Exod. 18. 21. and Deut. 1. 13. And did sweetly concurre in this Man menaging the affaires of the Common wealth wherevnto he was called;
and these seuen Are indeed the same in Effect with those that we find mentioned in Exod 18. 21. and Deuteronomy 1. 13. And did sweetly concur in this Man managing the affairs of the Common wealth whereunto he was called;
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and what was it but his wisedome and mature iudgement which made cunning and crafty Companions, by all meanes feare to come before him, lest they should be detected;
and what was it but his Wisdom and mature judgement which made cunning and crafty Sodales, by all means Fear to come before him, lest they should be detected;
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Gal. 6. 1. Brethren, if a man be fallen by occasion into any fault, ye which are spirituall restore such one with the spirit of meekenesse, considering thy selfe, least thou also bee tempted. III. His feare of God.
Gal. 6. 1. Brothers, if a man be fallen by occasion into any fault, you which Are spiritual restore such one with the Spirit of meekness, considering thy self, lest thou also be tempted. III. His Fear of God.
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without this I know not whether men be more foolish or fierce, by this they are made both wise and meeke, and for his feare of God (though this be a sparke which the firy eyes of God can discerne, the fleshly eyes of men may be deceined) yet those that knew him,
without this I know not whither men be more foolish or fierce, by this they Are made both wise and meek, and for his Fear of God (though this be a spark which the firy eyes of God can discern, the fleshly eyes of men may be deceined) yet those that knew him,
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how attentiuely hee hearkened to the preaching of Gods Word, and for the helpe of his memory, would note downe many worthy sayings deliuered by diuers Preachers, which were found in his studie after his death: how wisely he made choyce of such bookes,
how attentively he harkened to the preaching of God's Word, and for the help of his memory, would note down many worthy sayings Delivered by diverse Preachers, which were found in his study After his death: how wisely he made choice of such books,
as may help forward our mortification, wherein hee could not too much commend Master Perkins Workes, the Deceitfulnesse of the heart, and the Practice of Pietie: must needs confesse that hee did indeed truely feare God IIII. His hatred of Mammon.
as may help forward our mortification, wherein he could not too much commend Master Perkins Works, the Deceitfulness of the heart, and the Practice of Piety: must needs confess that he did indeed truly Fear God IIII. His hatred of Mammon.
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What Tenant can complaine that hee did ouer rack their rents? what neighbour can iustly accuse him that hee did ouer-beare them in their right? or ouer-burden them with his might? Couetousnesse is alwaies complaining of some thing that it wants;
What Tenant can complain that he did over rack their rends? what neighbour can justly accuse him that he did overbear them in their right? or overburden them with his might? Covetousness is always complaining of Some thing that it Wants;
hee louing nothing better in others, nor practised nothing more carefully in himselfe, then plaine downe-right honest dealing. V. His loue of the Truth.
he loving nothing better in Others, nor practised nothing more carefully in himself, then plain downright honest dealing. V. His love of the Truth.
and that God will not suffer a lyer to come in his kingdome, made it his Christian 〈 ◊ 〉 that neither his tongue might belie his heart by speaking otherwise then he thought;
and that God will not suffer a liar to come in his Kingdom, made it his Christian 〈 ◊ 〉 that neither his tongue might belie his heart by speaking otherwise then he Thought;
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and therefore hee was alwaies busie in that blessed worke of making peace: Composing controuersies, and ending sutes of Law; sometimes by faire words, intreating; sometimes by giuing counsell, aduising;
and Therefore he was always busy in that blessed work of making peace: Composing controversies, and ending suits of Law; sometime by fair words, entreating; sometime by giving counsel, advising;
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and many times would hee sit from morning till night, hearing and examining such matters as came before him, being demanded by some why hee would sit so long,
and many times would he fit from morning till night, hearing and examining such matters as Come before him, being demanded by Some why he would fit so long,
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such haste he did make thither, now towardes his end. Hence it was that he professed that he was wearie of this world, wherein he neuer found any sound comfort or content:
such haste he did make thither, now towards his end. Hence it was that he professed that he was weary of this world, wherein he never found any found Comfort or content:
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that hee was desirous to goe to his owne home, for here hee sayde, he was but a stranger and pilgrim; not long before he fell a sleep, he cited two verses of the 39. Psalme. The words are these, Heare my prayer O Lord,
that he was desirous to go to his own home, for Here he said, he was but a stranger and pilgrim; not long before he fell a sleep, he cited two Verses of the 39. Psalm. The words Are these, Hear my prayer Oh Lord,
What shal I say of his humble Confessiō, that hee was a great sinner, his strong Considence in Christ his Sauiour, that sweete peace of conscience which hee did finde in his foule, by the assured remission of his sins, and that infallible assurance of saluation, that hee should l••e for euer with God:
What shall I say of his humble Confessi, that he was a great sinner, his strong Confidence in christ his Saviour, that sweet peace of conscience which he did find in his foul, by the assured remission of his Sins, and that infallible assurance of salvation, that he should l••e for ever with God:
of which, and other points he sweetly discoursed fiue dayes before his death, not without sighes and teares, the true messengers and best Orat•rs of a penitent soule.
of which, and other points he sweetly discoursed fiue days before his death, not without sighs and tears, the true messengers and best Orat•rs of a penitent soul.
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Thus might he at his death make as bolde a profession as that good Bishop: I haue so liued, that I am neither affraid to die quickly, nor ashamed to liue l•nger:
Thus might he At his death make as bold a profession as that good Bishop: I have so lived, that I am neither afraid to die quickly, nor ashamed to live l•nger:
