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A SERMON PREACHED AT THE FVNERALL OF Mr. IOSIAH REYNEL Esquire, the 13. of Aprill 1614. in East-Ogwell in Deuon.
A SERMON PREACHED AT THE FUNERAL OF Mr. JOSIAH REYNEL Esquire, the 13. of April 1614. in East-Ogwell in Devon.
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PSAL. 39. 5. Behold, thou hast made my dayes as an hand bredth, and mine age is nothing in respect of thee:
PSALM 39. 5. Behold, thou hast made my days as an hand breadth, and mine age is nothing in respect of thee:
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surely euery man in his best state is altogether vanity.
surely every man in his best state is altogether vanity.
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THE Princely Prophet Dauid, who was a man after Gods owne heart, 1. Sam. 13. 14. The chosen of God, Psa. 78. 70. A man gratious with God, Act. 7. 46 The seruant of God, Ps 89. 20. The type of Christ.
THE Princely Prophet David, who was a man After God's own heart, 1. Sam. 13. 14. The chosen of God, Psa. 78. 70. A man gracious with God, Act. 7. 46 The servant of God, Psalm 89. 20. The type of christ.
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Acts 2. 25. Nay Christ is called the son of Dauid, Math. 1. 1. The sweet singer of Israel, a man that had tasted the full cup of Gods mercies, Acts 2. 25. Nay christ is called the son of David, Math. 1. 1. The sweet singer of Israel, a man that had tasted the full cup of God's Mercies,
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and had beene plunged in many troubles, insomuch as hee said:
and had been plunged in many Troubles, insomuch as he said:
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Great are the troubles of the righteous, Psa. 34. 19. Hee doth often complaine of his troubles, Great Are the Troubles of the righteous, Psa. 34. 19. He does often complain of his Troubles,
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and that with great griefe and bitternesse of minde, and chiefly in this place. This Psalme is partly narratiue, partly precatiue:
and that with great grief and bitterness of mind, and chiefly in this place. This Psalm is partly narrative, partly precatiue:
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In the first part Dauid declareth how hee had purposed with himselfe to take need of murmuring against God, which might arise through the iniuries of men.
In the First part David Declareth how he had purposed with himself to take need of murmuring against God, which might arise through the injuries of men.
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In the second part he desireth that God would certifie him of the vanitie of this life, and therefore he saith:
In the second part he Desires that God would certify him of the vanity of this life, and Therefore he Says:
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Lord let me know my ••d, and the measure of my dayes what it is: let mee know how long I haue to liue. Lord let me know my ••d, and the measure of my days what it is: let me know how long I have to live.
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Psal. 39. 4. In another place hee saith: Teach vs so to number our dayes, that we may apply our hearts vnto wisdome.
Psalm 39. 4. In Another place he Says: Teach us so to number our days, that we may apply our hearts unto Wisdom.
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Psa. 90. 12. Dauid in these words doth not desire death, but he requesteth that he may be brought to a serious consideration of his mortality,Psa. 90. 12. David in these words does not desire death, but he requesteth that he may be brought to a serious consideration of his mortality,
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as is euident by the words, Let me know my end:
as is evident by the words, Let me know my end:
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that is, the end of my naturall life, of my daies, which by thy decree I must liue in this world, and then he saith;
that is, the end of my natural life, of my days, which by thy Decree I must live in this world, and then he Says;
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Behold, thou hast made my dayes as an hand breadth, and mine age is nothing in respect of thee: Behold, thou hast made my days as an hand breadth, and mine age is nothing in respect of thee:
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surely euery man in his best estate is altogether vanity. surely every man in his best estate is altogether vanity.
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Here note 4 things. 1 A note of attention, Behold. 2 A confession, thou hast made my dayes as an hand bredth. 3 An asseueration:
Here note 4 things. 1 A note of attention, Behold. 2 A Confessi, thou hast made my days as an hand breadth. 3 an asseveration:
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surely, 4 An amplification, euery man in his best estate is altogether vanitie. It is as much as if the Prophet had said;surely, 4 an amplification, every man in his best estate is altogether vanity. It is as much as if the Prophet had said;
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Behold, I will shew and declare vnto you by a twofold comparison, that the Lord hath made my dayes short;
Behold, I will show and declare unto you by a twofold comparison, that the Lord hath made my days short;
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for they are but as an hand bredth, which is one of the shortest measures, and the time of my life is as nothing, or like to nothing;
for they Are but as an hand breadth, which is one of the Shortest measures, and the time of my life is as nothing, or like to nothing;
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and surely euery man, not onely such as are of base condition, but the mighty and the noble are vanity.
and surely every man, not only such as Are of base condition, but the mighty and the noble Are vanity.
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[ Behold, ] This word behold, consisteth of few letters, lesse sillables, yet very significant:[ Behold, ] This word behold, Consisteth of few letters, less syllables, yet very significant:
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Sometimes it is a badge of admiration, as Behold a Virgine shall conceiue and beare a sonne,
Sometime it is a badge of admiration, as Behold a Virgae shall conceive and bear a son,
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and thou shalt call his name Immanuel, Esay 7. 14. Sometimes a signe of alteration, as Behold I will make all things new.
and thou shalt call his name Immanuel, Isaiah 7. 14. Sometime a Signen of alteration, as Behold I will make all things new.
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Reu. 21. 5. Sometimes a token of gladnesse;Reu. 21. 5. Sometime a token of gladness;
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Behold, I bring you tydings of great ioy that shall be to all people, Luke 2. 10. Sometimes a point of demonstration, Behold the place where they haue laid him. Mark. Behold, I bring you tidings of great joy that shall be to all people, Lycia 2. 10. Sometime a point of demonstration, Behold the place where they have laid him. Mark.
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16. 6. Sometimes it shewes a thing vnknowne, Behold I will send you Eliah the Prophet, Mal. 4. 5. Sometimes it is taken scornefully, Behold the man that tooke not God for his strength,
16. 6. Sometime it shows a thing unknown, Behold I will send you Elijah the Prophet, Malachi 4. 5. Sometime it is taken scornfully, Behold the man that took not God for his strength,
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but trusted in the multitude of his riches, and put his strength in his malice. but trusted in the multitude of his riches, and put his strength in his malice.
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Psalm. 52. 7. Sometimes it is a note of attention, Behold I stand at the dore and knocke, &c. Reu. 3. 20. Declaring his loue to the Laodiceans. In this one word behold, here is comfort for such as faint, Psalm. 52. 7. Sometime it is a note of attention, Behold I stand At the door and knock, etc. Reu. 3. 20. Declaring his love to the Laodiceans. In this one word behold, Here is Comfort for such as faint,
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and Gods loue is shewed towards such as repent.
and God's love is showed towards such as Repent.
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In this place it is a note of attention, to put vs in minde of the breuity and shortnesse of our liues.
In this place it is a note of attention, to put us in mind of the brevity and shortness of our lives.
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Here obserue, that euery word in the Scripture is remarkeable, and this word behold is not a word of course,
Here observe, that every word in the Scripture is remarkable, and this word behold is not a word of course,
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but a note to stirre vp our attention.
but a note to stir up our attention.
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It is like the sounding of a Trumpet before some waighty Proclamation, or like the ringing of a great Bell,
It is like the sounding of a Trumpet before Some weighty Proclamation, or like the ringing of a great Bell,
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before the Sermon of a famous Preacher: it is set downe to moue vs to attention to heare for afterward.
before the Sermon of a famous Preacher: it is Set down to move us to attention to hear for afterwards.
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Esay 42. 23. One figure may stand for many hundreds, one counter for many pounds, one little boxe may containe many iewels: Isaiah 42. 23. One figure may stand for many hundreds, one counter for many pounds, one little box may contain many Jewels:
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So one word of the Scripture may point out vnto vs many things worthy our obseruation,
So one word of the Scripture may point out unto us many things worthy our observation,
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and what can bee greater then to heare, to learne, and to learne to know how short our life is.
and what can be greater then to hear, to Learn, and to Learn to know how short our life is.
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Let him that hath an eare heare. Reuel. 3. 6. The vse may reproue such as will not be warned, by any marke or note, Let him that hath an ear hear. Revel. 3. 6. The use may reprove such as will not be warned, by any mark or note,
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nor stirred vp to heare, but become voluntary deafe Adders, refusing the voyce of the charmer,
nor stirred up to hear, but become voluntary deaf Adders, refusing the voice of the charmer,
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though he be most expert in charming, Psal. 58. 4. 5. They will not heare Christ crucified, Gal. 3. 1. They are enemies of the crosse of Christ, Phil. 3. 18. who is able to kill our sinnes, and quicken our soules.
though he be most expert in charming, Psalm 58. 4. 5. They will not hear christ Crucified, Gal. 3. 1. They Are enemies of the cross of christ, Philip 3. 18. who is able to kill our Sins, and quicken our Souls.
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When the balme tree is cut in summer, that the sweete liquour drop forth, the inhabitants preserue it in viols:
When the balm tree is Cut in summer, that the sweet liquour drop forth, the inhabitants preserve it in viols:
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when the Word, which is the spirituall baulme, is diuided by preaching, 2. Tim. 2. 15. the people should bring empty pitchers with them,
when the Word, which is the spiritual balm, is divided by preaching, 2. Tim. 2. 15. the people should bring empty pitchers with them,
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as the widdow did at the command of Elisha, 2. King. 4. 5. the empty pitchers should be attentiue eares;
as the widow did At the command of Elisha, 2. King. 4. 5. the empty pitchers should be attentive ears;
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but either they are without mouthes, or without bottomes;
but either they Are without mouths, or without bottoms;
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without mouthes to let in one drop of grace, or without bottomes that when we haue put it in and looke to see it againe in your liues,
without mouths to let in one drop of grace, or without bottoms that when we have put it in and look to see it again in your lives,
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behold it is runne throughout, as water through a siue, and scarce leaues any wet behind it.
behold it is run throughout, as water through a siue, and scarce leaves any wet behind it.
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It is not enough to eate meate, vnlesse the stomacke retaine it; so it is not enough to heare, vnlesse men lay it vp in their hearts,
It is not enough to eat meat, unless the stomach retain it; so it is not enough to hear, unless men lay it up in their hearts,
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as Mary kept the sayings of Christ in her heart, Luk. 2. 51. We must haue eares of atention, and hearts of retention.
as Marry kept the sayings of christ in her heart, Luk. 2. 51. We must have ears of atention, and hearts of retention.
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In vaine doth the Preacher open his mouth, vnlesse God open the heart, when God opened Lidiaes heart,
In vain does the Preacher open his Mouth, unless God open the heart, when God opened Lydia's heart,
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then she attended to the things which Paul spake, Act. 16. 14. As men come so they speed,
then she attended to the things which Paul spoke, Act. 16. 14. As men come so they speed,
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and as the affection is, so is the profite:
and as the affection is, so is the profit:
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If they bring empty pitchers they may be filled, but if their vessels be full of wickednesse, they can neuer be filled with goodnesse:
If they bring empty pitchers they may be filled, but if their vessels be full of wickedness, they can never be filled with Goodness:
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As we do Gods workes to holinesse, so we shall finde comfort to holinesse:
As we do God's works to holiness, so we shall find Comfort to holiness:
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It is to bee feared, least many go home with vnfallowed Hos. 10. 12. nay with vnhallowed hearts.
It is to be feared, lest many go home with unfallowed Hos. 10. 12. nay with unhallowed hearts.
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Secondly, for instruction to vs, where God is an admonisher, there let vs be admonished; where hee is a Teacher, there let vs be schollers;
Secondly, for instruction to us, where God is an admonisher, there let us be admonished; where he is a Teacher, there let us be Scholars;
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and if he haue made our daies as an hand bredth, then let vs resolue to die, and prepare for death.
and if he have made our days as an hand breadth, then let us resolve to die, and prepare for death.
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It is decreed in the high Court of Parliament, that all shall die, euen in heauen, Heb. 9. 27. for we must die,
It is decreed in the high Court of Parliament, that all shall die, even in heaven, Hebrew 9. 27. for we must die,
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and wee are as water spilt on the ground. 2. Sam. 14. 14. which cannot bee taken vp againe.
and we Are as water spilled on the ground. 2. Sam. 14. 14. which cannot be taken up again.
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Wise Salomon, godly Dauid, religious Iosiah, faithfull Abraham, iust Lot, righteous Noah, zealous Moses, trusty Ionathan, dilligent Peter, and carefull Paul, haue dyed;
Wise Solomon, godly David, religious Josiah, faithful Abraham, just Lot, righteous Noah, zealous Moses, trusty Ionathan, diligent Peter, and careful Paul, have died;
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it is certaine we shall die, but the time vncertaine, and the place. The time is vncertaine, God came to Dauids child in his infancy.
it is certain we shall die, but the time uncertain, and the place. The time is uncertain, God Come to David child in his infancy.
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2. Sam. 12. 18. to the widdowes sonne in his yourh, Luk. 7. 12. to Iacob in his old age. 2. Sam. 12. 18. to the widow's son in his yourh, Luk. 7. 12. to Iacob in his old age.
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Gen. 49. 33. God hath ordained and limited to euery liuing creature his appointed time wherein to liue and grow, Gen. 49. 33. God hath ordained and limited to every living creature his appointed time wherein to live and grow,
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and next to decrease and die;
and next to decrease and die;
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and as it pleaseth God to prolong or abridge their liues, so he disposeth of the second causes,
and as it Pleases God to prolong or abridge their lives, so he Disposeth of the second Causes,
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and meanes whereby he will haue it brought to passe, and so euery one hath his certaine limits and terme of life set him.
and means whereby he will have it brought to pass, and so every one hath his certain Limits and term of life Set him.
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Iob saith, Is there not an appointed time to man vpon earth, and are not his daies as the daies of an hireling. Job Says, Is there not an appointed time to man upon earth, and Are not his days as the days of an hireling.
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Iob. 7. 1. Againe, Are not mans daies determined, the number of his months are with thee, thou hast appointed his bounds which hee cannot passe? Iob. 14. 5. In the same chapter, All the daies of my appointed time will I waite till my changing shall come.
Job 7. 1. Again, are not men days determined, the number of his months Are with thee, thou hast appointed his bounds which he cannot pass? Job 14. 5. In the same chapter, All the days of my appointed time will I wait till my changing shall come.
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14. God hath appointed how long euery man shall liue, and though foure score yeares be no long course,
14. God hath appointed how long every man shall live, and though foure score Years be no long course,
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yet there are but few which hold out to the vttermost end thereof, in regard of thē that stay by the way.
yet there Are but few which hold out to the uttermost end thereof, in regard of them that stay by the Way.
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Some are cut off euen before they haue begunne their course, and some in the mid-way,
some Are Cut off even before they have begun their course, and Some in the midway,
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and that through so many sorts of sickenesses, with other inconueniences and accidents, that a man cannot possibly comprehend, or conceiue them all.
and that through so many sorts of Sicknesses, with other inconveniences and accidents, that a man cannot possibly comprehend, or conceive them all.
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As death spares not any person, so it respects not any place.
As death spares not any person, so it respects not any place.
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A man may be murthered in the field as Abel was, Gen. 4. 8. A man may fall backeward sitting quietly in his chaire,
A man may be murdered in the field as Abel was, Gen. 4. 8. A man may fallen backward sitting quietly in his chair,
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and breake his necke as Eli did.
and break his neck as Eli did.
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1. Sam. 4. 18. Or dye in the Temple as Senaherib did Esay 37. 37. Or at the Altar as Ioab 1. King. 2. 34. While Iobs sonnes were feasting, the house fals vpon them Iob. 1. 19. While the scoffing boyes were mocking, Beares came from the wildernesse and deuoured them 2. King. 2. 24. While Corah and his company were contending, the earth opened and swallowed them vp Numb. 16. 31. 32. While the Captaines and their fifties were fetching the Prophet perforce to the King, fire fals from heauen and consumes them. 1. Sam. 4. 18. Or die in the Temple as Senaherib did Isaiah 37. 37. Or At the Altar as Ioab 1. King. 2. 34. While Jobs Sons were feasting, the house falls upon them Job 1. 19. While the scoffing boys were mocking, Bears Come from the Wilderness and devoured them 2. King. 2. 24. While Corah and his company were contending, the earth opened and swallowed them up Numb. 16. 31. 32. While the Captains and their fifties were fetching the Prophet perforce to the King, fire falls from heaven and consumes them.
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2. King. 1. 10. Thus death doth follow vs wheresoeuer we goe, and is ready to ceize vpon vs wheresoeuer we are. 2. King. 1. 10. Thus death does follow us wheresoever we go, and is ready to ceize upon us wheresoever we Are.
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Thou hast made my daies as an hands bredth. Some say thou hast set my daies short, some thou hast made my daies mourning;Thou hast made my days as an hands breadth. some say thou hast Set my days short, Some thou hast made my days mourning;
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some, thou hast made my daies of foure fingers wide, Taphat signifieth the measure of the palme of the hand, which is of foure fingers.
Some, thou hast made my days of foure fingers wide, Taphat signifies the measure of the palm of the hand, which is of foure fingers.
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The meaning of the Prophet is this:
The meaning of the Prophet is this:
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Thou Lord hast made my life short, like the palme of an hand, which is of foure fingars, which is one of the shortest measures.
Thou Lord hast made my life short, like the palm of an hand, which is of foure fingers, which is one of the Shortest measures.
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Seeing the life of man is but as an hand bredth, it affoordeth this doctrine, that mans life is short, and of no long continuance.
Seeing the life of man is but as an hand breadth, it affordeth this Doctrine, that men life is short, and of no long Continuance.
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Our life is compared to grasse Esay 40. 6. which withereth.
Our life is compared to grass Isaiah 40. 6. which withereth.
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To a shadow which passeth Psalme 102. 11. To smoake that vanisheth, Hos. 13. 3. To a bubble that is dissolued:
To a shadow which passes Psalm 102. 11. To smoke that Vanishes, Hos. 13. 3. To a bubble that is dissolved:
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To a weauers shuttle for swiftnesse, Iob. 7. 6. To a spiders web which is soone swept away.
To a weavers shuttle for swiftness, Job 7. 6. To a spiders web which is soon swept away.
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To a cloud that goeth away.
To a cloud that Goes away.
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Iob. 7. 9. To a flower that fadeth, Iob 14. 2. To a vapour which is soone dispearsed, Iam. 4. 14. Remember that my life is but a winde Iob. 7. 7. No meruaile if when the winde bloweth the leafe fall, Job 7. 9. To a flower that fades, Job 14. 2. To a vapour which is soon dispersed, Iam. 4. 14. remember that my life is but a wind Job 7. 7. No marvel if when the wind blows the leaf fallen,
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if when the death appeareth, the night end.
if when the death appears, the night end.
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There is one saith, our life is an heauy sleepe, fed with false and imaginary dreames,
There is one Says, our life is an heavy sleep, fed with false and imaginary dreams,
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and he calleth it a Comedy, or rather in our daies a Tragedy of transitory shewes and disguised persones.
and he calls it a Comedy, or rather in our days a Tragedy of transitory shows and disguised Persons.
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Sometimes to a birds nest made of straw and dung, that the winter soone dissolueth.
Sometime to a Birds nest made of straw and dung, that the winter soon dissolveth.
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There is another calleth it a childs game, that buildeth houses of sand on the shore, where euery waue washeth them away.
There is Another calls it a child's game, that builds houses of sand on the shore, where every wave washes them away.
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Is our life so short? then it is better to die then to liue, and the day of death is better then the day of birth.
Is our life so short? then it is better to die then to live, and the day of death is better then the day of birth.
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Eccles. 7. 3. The day of death is not a perishing but a parting. The soule is not lost to the body, but onely sent before it to ioy. Eccles. 7. 3. The day of death is not a perishing but a parting. The soul is not lost to the body, but only sent before it to joy.
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If the soule bee painefully laid off, it is ioyfully laid vp. Through our natiuity wee come to the race, through death to the reward:
If the soul be painfully laid off, it is joyfully laid up. Through our Nativity we come to the raze, through death to the reward:
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through birth to the floud, through death to the hauen; through birth to the fight, through death to the victory;
through birth to the flood, through death to the Haven; through birth to the fight, through death to the victory;
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through birth to labour, through death to rest; by birth to sorrow, by death to ioy;
through birth to labour, through death to rest; by birth to sorrow, by death to joy;
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by birth to life, which is full of all sorrowes and troubles, by death to life eternall which is free from all sorrows.
by birth to life, which is full of all sorrows and Troubles, by death to life Eternal which is free from all sorrows.
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Death is rather the flight of sinne, then the detriment of man dying, because to the iust death is not the end of nature,
Death is rather the flight of sin, then the detriment of man dying, Because to the just death is not the end of nature,
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but of sinne, as a Father saith. To leaue this world and inherite a better should seeme nothing.
but of sin, as a Father Says. To leave this world and inherit a better should seem nothing.
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Death is a passage from sinne and corruption to glory and immortality, from this earth to heauen, from the company of sinners, to the company of Saints; from sorrow, to solace; from paine, to peace; from sicknesse, to safety; from persecution, to triumph;
Death is a passage from sin and corruption to glory and immortality, from this earth to heaven, from the company of Sinners, to the company of Saints; from sorrow, to solace; from pain, to peace; from sickness, to safety; from persecution, to triumph;
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from the bondage of Pharoah, to the liberty of the sons of God.
from the bondage of Pharaoh, to the liberty of the Sons of God.
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The consideration heereof made Salomon, who for wisedome might seeme a God, for gouernement deseruedly might be King,
The consideration hereof made Solomon, who for Wisdom might seem a God, for government deservedly might be King,
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and for learning might bee a Prophet, to say; All things vnder the Sunne are vanity and vexation of spirit.
and for learning might be a Prophet, to say; All things under the Sun Are vanity and vexation of Spirit.
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Eccl. 2. 11. Seeing all things in the world are vanity, better is a good death then a bad life, Ecclesiastes 2. 11. Seeing all things in the world Are vanity, better is a good death then a bad life,
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and the day of death better then the day of birth.
and the day of death better then the day of birth.
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When we are borne wee are mortall, but when wee shall rise againe, wee shall bee immortall:
When we Are born we Are Mortal, but when we shall rise again, we shall be immortal:
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wee are aliue in the wombe, to die in the world, but dead in the graue to liue in heauen.
we Are alive in the womb, to die in the world, but dead in the graven to live in heaven.
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Our life is not compared to an ell or yard, to a pace or to a cubite, to a mile or to a furlong, to a fathome or to a foote,
Our life is not compared to an ell or yard, to a pace or to a cubit, to a mile or to a furlong, to a fathom or to a foot,
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but to an hand bredth, a very short measure. Man that is borne of woman is of short continuance.
but to an hand breadth, a very short measure. Man that is born of woman is of short Continuance.
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Iob. 14. 1. Few and euill haue the daies of my life bene.
Job 14. 1. Few and evil have the days of my life bene.
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Gen. 47. 9. The time of our life is three score yeares and ten, if a man come to foure score,
Gen. 47. 9. The time of our life is three score Years and ten, if a man come to foure score,
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then there is nothing but weaknesse.
then there is nothing but weakness.
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As Ionah his gourd was soone come and soone vanished, Ionah 4. 6. so man is soone borne and soone dead.
As Jonah his gourd was soon come and soon vanished, Jonah 4. 6. so man is soon born and soon dead.
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This world is as a Stage, and man as an Actor, when he hath plaid his part hee is gone.
This world is as a Stage, and man as an Actor, when he hath played his part he is gone.
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Our liues shorten as if the booke of our daies were by the pen-knife of Gods iudgement cut lesse.
Our lives shorten as if the book of our days were by the penknife of God's judgement Cut less.
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Before the Floud they were in Folio, they liued almost a thousand yeares, Methushelah liued nine hundred sixty and nine yeares, Gen. 5. 27. the whole chapter will shew vs how long the men liued before the Floud.
Before the Flood they were in Folio, they lived almost a thousand Years, Methuselah lived nine hundred sixty and nine Years, Gen. 5. 27. the Whole chapter will show us how long the men lived before the Flood.
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After the Floud in Quarto, then they liued an hundred and twenty, and an hundred and seuenty.
After the Flood in Quarto, then they lived an hundred and twenty, and an hundred and seuenty.
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Gen. 25. 7. In Dauids time in Octauo, three score and foure score yeares, but with vs in the daies of the Gospell, in Decimo sexto in the least volume, Gen. 25. 7. In David time in Octauo, three score and foure score Years, but with us in the days of the Gospel, in Decimo sexto in the least volume,
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now at forty, fifty, or sixty yeares, old men, and so we are dying almost so soone as we beginne to liue.
now At forty, fifty, or sixty Years, old men, and so we Are dying almost so soon as we begin to live.
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The Elements are more mixed, drossie, and confused, our new sins call for new plagues;
The Elements Are more mixed, drossy, and confused, our new Sins call for new plagues;
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the aire is more infected and contagious, and our sinnes of drunkennesse and surfeiting do not want to second all the rest:
the air is more infected and contagious, and our Sins of Drunkenness and surfeiting do not want to second all the rest:
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we may obserue that neither planers aboue, nor plants below, yeeld vs expected comfort.
we may observe that neither planers above, nor plants below, yield us expected Comfort.
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So God for our sinnes doth cause the heauen to be as Brasse, and the earth as Iron,
So God for our Sins does cause the heaven to be as Brass, and the earth as Iron,
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and the aire with the winds to bee tempestuous, and so almost euery thing which was created for mans vse is become his enemy,
and the air with the winds to be tempestuous, and so almost every thing which was created for men use is become his enemy,
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and all because wee turne all things to vices corruption, which were giuen for natures protection:
and all Because we turn all things to vices corruption, which were given for nature's protection:
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and therefore what wee haue diuerted to wickednesse, God hath reuerted to our reuenge.
and Therefore what we have diverted to wickedness, God hath reverted to our revenge.
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Wee are sicke of sinne, and therefore the world is sicke of vs. How soone doth the sand runne downe in the houre-glasse,
we Are sick of sin, and Therefore the world is sick of us How soon does the sand run down in the Hourglass,
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how quickely doth the Sunne beginne to set? so speedily doth our time passe away.
how quickly does the Sun begin to Set? so speedily does our time pass away.
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Future things are alwaies beginning, present things alwaies ending, and things past are dead and gone;
Future things Are always beginning, present things always ending, and things passed Are dead and gone;
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while wee liue we die, and then we leaue dying, when we leaue liuing:
while we live we die, and then we leave dying, when we leave living:
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Better it is therefore to die to life, then to liue to death, because our mortall life is nothing but a liuing death,
Better it is Therefore to die to life, then to live to death, Because our Mortal life is nothing but a living death,
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and life continually flyeth from vs and cannot be with-held, and death hourely commeth vpon vs and cannot be with-stood:
and life continually flies from us and cannot be withheld, and death hourly comes upon us and cannot be withstood:
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No armour resisteth, no threatning preuaileth, nor no entreaty profiteth, against deaths assault.
No armour Resisteth, no threatening prevaileth, nor no entreaty profiteth, against death's assault.
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If all perils spare our life, yet time and age in the end will consume it.
If all perils spare our life, yet time and age in the end will consume it.
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As a riuer that riseth in the Forrest passeth by many rockes, runneth and tumbleth, and maketh a noise, yet in the end entreth into the sea:
As a river that Riseth in the Forest passes by many Rocks, Runneth and tumbleth, and makes a noise, yet in the end entereth into the sea:
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so fareth it with mans life, he commeth into the world with paine, and beginneth his course with pittifull cries,
so fareth it with men life, he comes into the world with pain, and begins his course with pitiful cries,
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and is daily molested with sicknesses, and neuer ceaseth running, till in the end he fall into the sea of death:
and is daily molested with Sicknesses, and never ceases running, till in the end he fallen into the sea of death:
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As euery man hath his Genesis, so hee must haue his Exodus, and as we are borne to liue,
As every man hath his Genesis, so he must have his Exodus, and as we Are born to live,
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so we are borne to die. Our dying on earth is but the taking of our iourney to heauen:
so we Are born to die. Our dying on earth is but the taking of our journey to heaven:
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Why are we vnwilling to loose that, which cannot be kept? The good Pilot sitteth at the sterne to guide his ship;
Why Are we unwilling to lose that, which cannot be kept? The good Pilot Sitteth At the stern to guide his ship;
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and so a good Christian to direct his life must thinke on death:
and so a good Christian to Direct his life must think on death:
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death is the dore whereby we must go out of bondage, and therefore as he that is in prison taketh great comfort to sit vpon the threshold, that when the doore is opened, he may the sooner get out:
death is the door whereby we must go out of bondage, and Therefore as he that is in prison Takes great Comfort to fit upon the threshold, that when the door is opened, he may the sooner get out:
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so we must alwayes haue our mindes fixed vpon death, for passe wee must, but how or when wee know not.
so we must always have our minds fixed upon death, for pass we must, but how or when we know not.
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Emosinarius hauing his Tombe in building, commaunded that it should bee left imperfect, and that his seruants euery day should put him in minde to finish the same, that so hee might prepare to dye.Emosinarius having his Tomb in building, commanded that it should be left imperfect, and that his Servants every day should put him in mind to finish the same, that so he might prepare to die.
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The vse of this doctrine is, forasmuch as our life is short, and nothing almost shorter, let vs prepare for death, for we must dye.
The use of this Doctrine is, forasmuch as our life is short, and nothing almost shorter, let us prepare for death, for we must die.
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Bee yee prepared, for the sonne of man will come at an houre when yee thinke not, Luk. 12. 40. All estates of men are exhorted to prepare, old and young, rich and poore, Prince and Peasant:be ye prepared, for the son of man will come At an hour when ye think not, Luk. 12. 40. All estates of men Are exhorted to prepare, old and young, rich and poor, Prince and Peasant:
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the danger is great, if men be found vnprepared: as death leaueth men, so the day of iudgement shall finde them.
the danger is great, if men be found unprepared: as death Leaveth men, so the day of judgement shall find them.
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If the tree fall toward the South, or toward the North, in the place that the tree falleth, there it shall be.
If the tree fallen towards the South, or towards the North, in the place that the tree falls, there it shall be.
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Ec•le. 11. 3. As Ishbosheth being found asleepe, was killed by Rechab & Baanah, 2. Sam. 4. 6. 7. euen so if we be asleepe in sin, Ec•le. 11. 3. As Ishbosheth being found asleep, was killed by Rechab & Baanah, 2. Sam. 4. 6. 7. even so if we be asleep in since,
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and vnprepared, we shall be killed by Sathan.
and unprepared, we shall be killed by Sathan.
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Because the fiue foolish virgins had not oyle to maintaine their lampes, the Bridegroome said, I know you not. Mat. 25. 12. Because the man which came to the wedding was not prepared, he was cast into vtter darknesse, Mat. 22. 13. As he is left behind that is vnprepared when the winde serueth,
Because the fiue foolish Virgins had not oil to maintain their lamps, the Bridegroom said, I know you not. Mathew 25. 12. Because the man which Come to the wedding was not prepared, he was cast into utter darkness, Mathew 22. 13. As he is left behind that is unprepared when the wind serveth,
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and the ship vnder saile, euen so he is left in damnation that is not prepared for the Lord when death commeth.
and the ship under sail, even so he is left in damnation that is not prepared for the Lord when death comes.
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Many men prepare for life which is vncertaine, and forget death which is certaine.
Many men prepare for life which is uncertain, and forget death which is certain.
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I say vnto all men, Watch, Mark. 13 37. The day of the Lord will come as a thiefe in the night. 2. Pet. 3. 10. a thiefe as well for stealing on vs, as stealing from vs: I say unto all men, Watch, Mark. 13 37. The day of the Lord will come as a thief in the night. 2. Pet. 3. 10. a thief as well for stealing on us, as stealing from us:
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he comes in the darke when no body sees, treades on wooll, that no body heares, watcheth an houre that no body knowes.
he comes in the dark when no body sees, treads on wool, that no body hears, watches an hour that no body knows.
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It may be he will come when men are banqueting, as on the old world, Luk. 17. 27. Or when they are drunken,
It may be he will come when men Are banqueting, as on the old world, Luk. 17. 27. Or when they Are drunken,
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as on Belshazzer, Dan. 5. 25. Or when they are committing filthinesse, as on the Israelitish man, and the Moabitish woman.
as on Belshazzar, Dan. 5. 25. Or when they Are committing filthiness, as on the Israelitish man, and the Moabitish woman.
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Num, 25. 8. Or when they are coueting, as on the rich man, Luk. 12. 20. Or when they are gormandising, as on the glutton, Luke. 16. 22. Or when they are lying, as on Ananias, Acts 5. 5. No thunder now can beat into them a feare of that which then no power shall ease them of. Num, 25. 8. Or when they Are coveting, as on the rich man, Luk. 12. 20. Or when they Are gormandizing, as on the glutton, Lycia. 16. 22. Or when they Are lying, as on Ananias, Acts 5. 5. No thunder now can beatrice into them a Fear of that which then no power shall ease them of.
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We know Christ will come, let vs prepare for his welcome.
We know christ will come, let us prepare for his welcome.
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We are all housholders, our bodies are our houses, our soules our goods, our sences are the doores and windowes, the lockes are faith and prayer.
We Are all householders, our bodies Are our houses, our Souls our goods, our Senses Are the doors and windows, the locks Are faith and prayer.
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The day of our death will come as a thiefe; a thiefe commeth when men do not looke for him:
The day of our death will come as a thief; a thief comes when men do not look for him:
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so the day of death commeth suddenly.
so the day of death comes suddenly.
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A thiefe commeth not when the maister of the house is watching, but when he is asleepe:
A thief comes not when the master of the house is watching, but when he is asleep:
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so many times the day of the Lord commeth on men, not when they seeme to watch,
so many times the day of the Lord comes on men, not when they seem to watch,
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but when they are secure and carelesse: let our repentance watch, let it neuer sleepe, least we perish.
but when they Are secure and careless: let our Repentance watch, let it never sleep, lest we perish.
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But men now put farre away the euill day, and they flatter themselues with the remotenesse, the vision that he seeth, is for many dayes to come,
But men now put Far away the evil day, and they flatter themselves with the remoteness, the vision that he sees, is for many days to come,
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and he prophesieth of the times that are farre off, Ezek. 12. 27. Surely there is no peace to the wicked, Esa. 57. 21. Their rose buds are not withered, their dances are not done, sleepe conscience, lye still repentance, they will not prepare for death.
and he Prophesieth of the times that Are Far off, Ezekiel 12. 27. Surely there is no peace to the wicked, Isaiah 57. 21. Their rose buds Are not withered, their dances Are not done, sleep conscience, lie still Repentance, they will not prepare for death.
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God made garments for Adam of dead beasts skins, Gen. 3. 21. to put him in minde that he was condemned to dye,
God made garments for Adam of dead beasts skins, Gen. 3. 21. to put him in mind that he was condemned to die,
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and to make the remembrance of death familiar vnto him, that the losse of life might not affright him, who alwayes ware the liuery of death vpon him:
and to make the remembrance of death familiar unto him, that the loss of life might not affright him, who always beware the livery of death upon him:
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so we feed daily vpon dead creatures, this should teach vs to prepare to feed dumbe creatures.
so we feed daily upon dead creatures, this should teach us to prepare to feed dumb creatures.
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Secondly, because our liues are short and sinfull, it should worke in vs a willingnesse to dye.
Secondly, Because our lives Are short and sinful, it should work in us a willingness to die.
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Blessed are they which die in the Lord. Reu. 14. 13. First, they are blessed in respect of the place:Blessed Are they which die in the Lord. Reu. 14. 13. First, they Are blessed in respect of the place:
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for if we consider the world wherein we liue, it is a vale of misery, a prison,
for if we Consider the world wherein we live, it is a vale of misery, a prison,
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and a place of vexation and trouble, as the Apostle saith, Wee know that euery creature groaneth with vs also,
and a place of vexation and trouble, as the Apostle Says, we know that every creature Groaneth with us also,
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and trauelleth in paine together vnto this present, Rom. 18. 22. But heauen is a place of ioy, rest, and of comfort.and travelleth in pain together unto this present, Rom. 18. 22. But heaven is a place of joy, rest, and of Comfort.
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This place is of no certaine continuance, here we haue no abiding Citty, but wee looke for one to come, Heb. 13. 14. But heauen is of continuance:
This place is of no certain Continuance, Here we have no abiding city, but we look for one to come, Hebrew 13. 14. But heaven is of Continuance:
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for the foundation thereof is God. Secondly, they are blessed in regard of their company:
for the Foundation thereof is God. Secondly, they Are blessed in regard of their company:
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for here we liue among the wicked and sinfull men ▪ but there we shal enioy the company of innumerable Angles, Heb. 12. 22. It was an excellent change when Dauid was called from a Sheepheard to be a King:
for Here we live among the wicked and sinful men ▪ but there we shall enjoy the company of innumerable Angles, Hebrew 12. 22. It was an excellent change when David was called from a Shepherd to be a King:
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so was it an excellent change in Saul when hee was called from seeking his fathers Asses, to be a King;
so was it an excellent change in Saul when he was called from seeking his Father's Asses, to be a King;
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yet this is nothing in respect of their estate which are called from this world to heauen, where there is light without darknesse, wisedome without ignorance, vnderstanding without error, reason without obscuritie, memory without obliuion,
yet this is nothing in respect of their estate which Are called from this world to heaven, where there is Light without darkness, Wisdom without ignorance, understanding without error, reason without obscurity, memory without oblivion,
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and ioy without sorrow, where, whatsoeuer shall be desired, shall be present; neither shall any thing bee desired which is not comely:
and joy without sorrow, where, whatsoever shall be desired, shall be present; neither shall any thing be desired which is not comely:
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where God shall be seene without end, loued without lothing, and praised without wearying.
where God shall be seen without end, loved without loathing, and praised without wearying.
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Thirdly, in regard of their condition they are blessed, for they rest from all their labours:
Thirdly, in regard of their condition they Are blessed, for they rest from all their labours:
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for they which dye in the Lord, or for the Lord, are with the Lord.
for they which die in the Lord, or for the Lord, Are with the Lord.
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Paul desireth to be dissolued, and to be with Christ, Phil. 1. 23. Death considerd in Christ, Paul Desires to be dissolved, and to be with christ, Philip 1. 23. Death considered in christ,
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and ioyned with a good life, is to Gods elect an aduantage, Phil. 1. 21. nothing else but a bridge ouer this tempestuous sea to Paradice, Gods mercy made it so;
and joined with a good life, is to God's elect an advantage, Philip 1. 21. nothing Else but a bridge over this tempestuous sea to Paradise, God's mercy made it so;
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not by making death in it selfe good, but an instrument of good to his. Why is any man vnwilling to dye? Death doth not separate vs from God,
not by making death in it self good, but an Instrument of good to his. Why is any man unwilling to die? Death does not separate us from God,
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but it maketh vs draw neere to God: then doe wee draw neere to God, when we are separated from the body.
but it makes us draw near to God: then do we draw near to God, when we Are separated from the body.
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As Pharaohs Butler could not see the face of the king when hee was in prison, As Pharaohs Butler could not see the face of the King when he was in prison,
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but beeing loosed from his bonds, he both saw him, and gaue the cup into Pharaohs hand, Gen. 40. 21. So as long as we are in the prison of our bodies, we cannot see the face of God;
but being loosed from his bonds, he both saw him, and gave the cup into Pharaohs hand, Gen. 40. 21. So as long as we Are in the prison of our bodies, we cannot see the face of God;
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but being loosed, we shall see God face to face, 1. Cor. 13. 12. and enioy that vnspeakable good which God hath prepared for them that loue him.
but being loosed, we shall see God face to face, 1. Cor. 13. 12. and enjoy that unspeakable good which God hath prepared for them that love him.
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1. Cor. 2. 9. Hast thou feared God in life? then do not feare death: 1. Cor. 2. 9. Hast thou feared God in life? then do not Fear death:
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for the sting of death is taken away by Christ, so that as hony is not truely hony when it hath lost its sweetnesse;
for the sting of death is taken away by christ, so that as honey is not truly honey when it hath lost its sweetness;
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nor vinegar truely vinigar, when it hath lost its tartnesse; nor Aloes truly Aloes, when it hath lost its bitternesse:
nor vinegar truly vinigar, when it hath lost its tartness; nor Aloes truly Aloes, when it hath lost its bitterness:
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so the death of the righteous is not truly death, hauing lost his sting, fearfulnesse and terrors in the godly.
so the death of the righteous is not truly death, having lost his sting, fearfulness and terrors in the godly.
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The dying out of this world is not a death, but a life rather, and therefore as Iulian said to Christ;
The dying out of this world is not a death, but a life rather, and Therefore as Iulian said to christ;
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O Galilean, thou hast ouercome me: so may death say to them, O Christian thou hast ouercome me. Oh Galilean, thou hast overcome me: so may death say to them, Oh Christian thou hast overcome me.
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What is death that thou fearest it? it is a departure from this wicked world, a dissolution of the bodies of the godly from bonds, that they may be with Christ; What is death that thou Fearest it? it is a departure from this wicked world, a dissolution of the bodies of the godly from bonds, that they may be with christ;
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it is a returning to our heauenly Countrey from this pilgrimage, it is a deliuerance from the misery of the world, it is a returne from banishment to our fathers house, it is a preparation for the glory of the resurrection.
it is a returning to our heavenly Country from this pilgrimage, it is a deliverance from the misery of the world, it is a return from banishment to our Father's house, it is a preparation for the glory of the resurrection.
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Why dost thou feare death? Death hath onely the name of death, not the sting of death.
Why dost thou Fear death? Death hath only the name of death, not the sting of death.
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As the brazen serpent in the wildernesse had the forme and shape of a serpent, As the brazen serpent in the Wilderness had the Form and shape of a serpent,
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but not the life a serpent, nor the sting of a serpent, Num. 21. 9. So death hath the likenesse and semblance of death,
but not the life a serpent, nor the sting of a serpent, Num. 21. 9. So death hath the likeness and semblance of death,
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but it hath no sting, it hath no venome, it hath no poyson. If a Bee sting a dead carkasse, she looseth not her sting;
but it hath no sting, it hath no venom, it hath no poison. If a Bee sting a dead carcase, she loses not her sting;
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but if she sting a liuing man, she looseth her sting: so death stinging vs which were as dead flesh, did not loose his sting;
but if she sting a living man, she loses her sting: so death stinging us which were as dead Flesh, did not lose his sting;
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but stinging Christ, he hath lost his sting: therefore we may now say;
but stinging christ, he hath lost his sting: Therefore we may now say;
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O death where is thy sting. 1. Cor. 15. 55. Thy sting is no sting vnto vs, but a crowne of reioycing. Oh death where is thy sting. 1. Cor. 15. 55. Thy sting is no sting unto us, but a crown of rejoicing.
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1. Thess. 2. 19. It is a Midwife to bring vs out of the wombe of this world, into the land of the liuing, Psa. 27. 13. Death is as a ship wherby we faile from earth to heauen. Do not feare the graue: 1. Thess 2. 19. It is a Midwife to bring us out of the womb of this world, into the land of the living, Psa. 27. 13. Death is as a ship whereby we fail from earth to heaven. Do not Fear the graven:
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for thou sowest but a carnall and corruptible body, to reape an incorruptible and spirituall in the resurrection.
for thou sowest but a carnal and corruptible body, to reap an incorruptible and spiritual in the resurrection.
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Be willing to change drosse for gold, and corruption for incorruption.
Be willing to change dross for gold, and corruption for incorruption.
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If one enemy finde fauour at another enemies hand, why should a dutiful child feare to go home to his heauenly father, a penitent soule to his sweete Sauiour,
If one enemy find favour At Another enemies hand, why should a dutiful child Fear to go home to his heavenly father, a penitent soul to his sweet Saviour,
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and an obedient member to be ioyned with his head? If he came into this world to redeeme vs,
and an obedient member to be joined with his head? If he Come into this world to Redeem us,
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why should we doubt but at our death he will receiue vs. He that accepteth his enemies, will hee reiect his friends? He that bought vs so deere, will he refuse his penyworth? If he affected our company so much on earth, (as that hee sayd) My delight is to be with the children of men, Pro. 8. 31. Hath he now so forgotten his old loue, as not to admit vs into his company in heauen.
why should we doubt but At our death he will receive us He that Accepteth his enemies, will he reject his Friends? He that bought us so deer, will he refuse his pennyworth? If he affected our company so much on earth, (as that he said) My delight is to be with the children of men, Pro 8. 31. Hath he now so forgotten his old love, as not to admit us into his company in heaven.
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Hee came hither to buy vs an inheritance, and hee went from hence to prepare it for vs. Ioh. 14. 2. And when wee are to enter into possession, will he exclude vs? No, no:
He Come hither to buy us an inheritance, and he went from hence to prepare it for us John 14. 2. And when we Are to enter into possession, will he exclude us? No, no:
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The eyes of the Lord are vpon them that feare him, to deliuer their soules from death. The eyes of the Lord Are upon them that Fear him, to deliver their Souls from death.
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Psa. 32. 18. 19. Pretious in the sight of the Lord is the death of his Saints, Psal. 116. 15. Pretious, Psa. 32. 18. 19. Precious in the sighed of the Lord is the death of his Saints, Psalm 116. 15. Precious,
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as the end of labours, as the consummation of victory, as the gate of life, and the ingresse of perfect security.
as the end of labours, as the consummation of victory, as the gate of life, and the ingress of perfect security.
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Let vs remember his loue in adopting, his truth in promising, and his power in performing,
Let us Remember his love in adopting, his truth in promising, and his power in performing,
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and our feare of death wil soone be altered into a desire of the same.
and our Fear of death will soon be altered into a desire of the same.
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He come to open heauen gates, and what meant he, but that wee should enter in? He came to vs on earth to innite vs to him,
He come to open heaven gates, and what meant he, but that we should enter in? He Come to us on earth to innite us to him,
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and why departed he from the earth, but to haue vs follow him? He abandoneth none, but abandoned by them.
and why departed he from the earth, but to have us follow him? He abandoneth none, but abandoned by them.
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Hee is easily found where hee hath been carefully sought.
He is Easily found where he hath been carefully sought.
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Well, death to the good is counted a quiet hauen, and to the bad it is counted shipwracke, The wayfaring man doth willingly demand where his mansion and stay shall be.
Well, death to the good is counted a quiet Haven, and to the bad it is counted shipwreck, The wayfaring man does willingly demand where his mansion and stay shall be.
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The seruant doth often account when his yeare is ended, the husbandman doth alway expect haruest,
The servant does often account when his year is ended, the husbandman does always expect harvest,
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and a woman with childe doth wait for her time of deliuery:
and a woman with child does wait for her time of delivery:
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so the seruants of God do thinke of their death, & so looke where their treasure is, there will their heart be also.
so the Servants of God do think of their death, & so look where their treasure is, there will their heart be also.
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Math. 6. 21. If a Prince should command a Beggar to cast off all his ragges,Math. 6. 21. If a Prince should command a Beggar to cast off all his rags,
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and bid him prepare himselfe to come into his presence, and liue daily in his company, would the beggar delay,
and bid him prepare himself to come into his presence, and live daily in his company, would the beggar Delay,
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or be sorry because hee shall enioy the company of a Prince? Much lesse should wee delay,
or be sorry Because he shall enjoy the company of a Prince? Much less should we Delay,
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or bee sorry, when God, the Prince of Princes, calleth vs by death into his priuy chamber of heauen.
or be sorry, when God, the Prince of Princes, calls us by death into his privy chamber of heaven.
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Therefore let beasts, and heathen, adulterers, and murtherers feare death, because they thinke, and it is certaine, that all their ioy ends with their death;
Therefore let beasts, and heathen, Adulterers, and murderers Fear death, Because they think, and it is certain, that all their joy ends with their death;
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and let not Gods children feare death, because it is an entrance into ioy, and eternall felicity in heauen.
and let not God's children Fear death, Because it is an Entrance into joy, and Eternal felicity in heaven.
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And my age is nothing in respect of thee. Some read it age, some substance, some life;And my age is nothing in respect of thee. some read it age, Some substance, Some life;
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in the originall, My time is nothing in respect of thee; nor this life nothing in respect of the life to come.
in the original, My time is nothing in respect of thee; nor this life nothing in respect of the life to come.
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It is some thing in the eyes of men, which see onely things present;
It is Some thing in the eyes of men, which see only things present;
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but before God, which seeth things to come, which is eternity, which wanteth all measure, it is altogether nothing.
but before God, which sees things to come, which is eternity, which Wants all measure, it is altogether nothing.
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This teacheth vs, that our life, how long soeuer it be, being compared with the eternity of God, is as nothing;
This Teaches us, that our life, how long soever it be, being compared with the eternity of God, is as nothing;
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and worldly prosperity beeing compared with eternall felicity, is as nothing. God is infinite, and our life is finite:
and worldly Prosperity being compared with Eternal felicity, is as nothing. God is infinite, and our life is finite:
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it were a most vnequall valuation to compare, and much more to preferre things which are in no proportion of goodnesse to the things which are vnder-valued;
it were a most unequal valuation to compare, and much more to prefer things which Are in no proportion of Goodness to the things which Are under-valved;
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for betweene temporall and eternall, heauenly and earthly things, can be no proportion.
for between temporal and Eternal, heavenly and earthly things, can be no proportion.
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One day with the Lord is as a thousand yeares, and a thousand yeares as one day. 2. Pet. 3. 8. I am Alpha and Omega (saith God) Reu. 1. 11. the first, and the last, without beginning and without end. One day with the Lord is as a thousand Years, and a thousand Years as one day. 2. Pet. 3. 8. I am Alpha and Omega (Says God) Reu. 1. 11. the First, and the last, without beginning and without end.
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But man had beginning, for hee was made of the dust of the earth, Gen. 2. 7. and man shall haue an end of his time,
But man had beginning, for he was made of the dust of the earth, Gen. 2. 7. and man shall have an end of his time,
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for hee shall returne to dust, Gen. 3. 19. What proportion is there betweene God and man? God is the Creator, man the creature: God is Immortall, man mortall;
for he shall return to dust, Gen. 3. 19. What proportion is there between God and man? God is the Creator, man the creature: God is Immortal, man Mortal;
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God the Maker, man made by God; God the Potter, man the vessell of earth; God is mighty, man is weake.
God the Maker, man made by God; God the Potter, man the vessel of earth; God is mighty, man is weak.
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If persecution happen, saint not, God is mighty; if pouerty, shrinke not, God is wealthy; if thy conscience grieue thee, runne to God hee is mercifull;
If persecution happen, saint not, God is mighty; if poverty, shrink not, God is wealthy; if thy conscience grieve thee, run to God he is merciful;
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if thy ignorance dismay thee, run to God hee is wisedome: Worldly prosperity is of short continuance, but heauenly happinesse shall continue for euer.
if thy ignorance dismay thee, run to God he is Wisdom: Worldly Prosperity is of short Continuance, but heavenly happiness shall continue for ever.
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This serues to instruct vs to preferre the life to come before this life, for in the world to come there is life without death, rest without labour, health without griefe, light without darkenesse, day without night, and happinesse without end.
This serves to instruct us to prefer the life to come before this life, for in the world to come there is life without death, rest without labour, health without grief, Light without darkness, day without night, and happiness without end.
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The eye hath not seene, the eare hath not heard, neither came into mans heart, what God hath prepared for them that loue him. 1. Cor. 2. 9. In heauen there is no sickenesse nor sorrow, no crying out nor complainig. The eye hath not seen, the ear hath not herd, neither Come into men heart, what God hath prepared for them that love him. 1. Cor. 2. 9. In heaven there is no sickness nor sorrow, not crying out nor complainig.
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There is no neede of the Sunne, neither of the Moone to shine in it, There is no need of the Sun, neither of the Moon to shine in it,
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for the glory of God did light it, and the Lambe is the light of it. for the glory of God did Light it, and the Lamb is the Light of it.
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And the people which are saued shall walke in the light of it, and the Kings of the earth shall bring their honour and glory vnto it: 25 And the gates of it shall not be shut by day, And the people which Are saved shall walk in the Light of it, and the Kings of the earth shall bring their honour and glory unto it: 25 And the gates of it shall not be shut by day,
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for there shall be no night there.
for there shall be no night there.
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Reu. 21. 23. 24. 25. As God is our light heere, so hee will be in heauen, Hee is the Sun which borroweth not light from another. Hee is the Way.Reu. 21. 23. 24. 25. As God is our Light Here, so he will be in heaven, He is the Sun which borroweth not Light from Another. He is the Way.
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Ioh. 14. 6. The Dore, Ioh. 10. 9. The Vine, Ioh. 15. 1. The liuing Bread. John 14. 6. The Door, John 10. 9. The Vine, John 15. 1. The living Bred.
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Ioh. 6. 51. Hee is the light by participatton here, and by fruition in heauen. John 6. 51. He is the Light by participatton Here, and by fruition in heaven.
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Our Sauiour said, I will be with you to the end of the world, Math. 28. 20. that is, hee will be with the godly,
Our Saviour said, I will be with you to the end of the world, Math. 28. 20. that is, he will be with the godly,
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as long as any be on earth, and hee will be with them for euer in heauen.
as long as any be on earth, and he will be with them for ever in heaven.
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Christ will not be light to the wicked in this life, and therefore he will be no light to them in the life to come.
christ will not be Light to the wicked in this life, and Therefore he will be no Light to them in the life to come.
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Hee will bee life to none that are appointed to death, nor the bread of life, to such as had rather the Onions and Garlicke of Aegypt, then Milke and Hony in the heauenly Canaan. To whom God doth giue the light of Grace heere, to them hee will giue the light of glory in heauen;
He will be life to none that Are appointed to death, nor the bred of life, to such as had rather the Onions and Garlic of Egypt, then Milk and Honey in the heavenly Canaan. To whom God does give the Light of Grace Here, to them he will give the Light of glory in heaven;
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to whom hee denyeth the one, hee will neuer giue the other:
to whom he denyeth the one, he will never give the other:
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If God make vs partakers of Christs Ignominy, he will make vs pertakers of his Glory.
If God make us partakers of Christ Ignominy, he will make us partakers of his Glory.
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Secondly, seeing all things are mutable in this world, let vs lay vp our rest in the world to come.
Secondly, seeing all things Are mutable in this world, let us lay up our rest in the world to come.
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There is nothing vnder the Sunne which is perpetuall, but all subiect to diuers mutations:
There is nothing under the Sun which is perpetual, but all Subject to diverse mutations:
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kingdomes are subiect to mutability, as we may see by Israel and Iudah, how did they flourish for a time,
kingdoms Are Subject to mutability, as we may see by Israel and Iudah, how did they flourish for a time,
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now they are gone, and their Kingdomes possessed by others? How often hath the gouernement of Rome beene changed? Famous Citties haue come to nought.
now they Are gone, and their Kingdoms possessed by Others? How often hath the government of Rome been changed? Famous Cities have come to nought.
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One Generation passeth, and another succedeth. Eccl. 1. 4. In another place he saith: One Generation passes, and Another succeedeth. Ecclesiastes 1. 4. In Another place he Says:
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Surely the light is a pleasant thing, and it is a good thing to the eyes to see the Sunne. Surely the Light is a pleasant thing, and it is a good thing to the eyes to see the Sun.
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Though a man liue many yeares, and in them all he reioyce, yet hee shall remember the daies of darkenesse,
Though a man live many Years, and in them all he rejoice, yet he shall Remember the days of darkness,
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because they are many, all that commeth is vanity, Eccl. 11. 7. 8. Man is not perpetuall,Because they Are many, all that comes is vanity, Ecclesiastes 11. 7. 8. Man is not perpetual,
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for man is borne to die, as we see daily by experience: Houses built with great cost and charge become ruinous:
for man is born to die, as we see daily by experience: Houses built with great cost and charge become ruinous:
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Trees haue but a time and then wither.
Trees have but a time and then wither.
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What is there vnder the Sunne that is perpetuall? The light of our eyes is but for a time,
What is there under the Sun that is perpetual? The Light of our eyes is but for a time,
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but the happinesse of the godly lasteth for euer.
but the happiness of the godly lasteth for ever.
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The rich man can haue his riches but for a time, nor the great man his honours,
The rich man can have his riches but for a time, nor the great man his honours,
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nor the King his Crowne, nor the wanton his pleasures, but the godly mans happinesse lasteth for euer.
nor the King his Crown, nor the wanton his pleasures, but the godly men happiness lasteth for ever.
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The true difference betweene earthly things and heauenly consisteth in this, earthly things are much desired,
The true difference between earthly things and heavenly Consisteth in this, earthly things Are much desired,
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but being obtained they content little, heauenly things are desired little, but once gained, satisfie much;
but being obtained they content little, heavenly things Are desired little, but once gained, satisfy much;
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and therefore lay not vp treasure vpon earth, where the moth and canker corrupt, and where theeues dig through and steale. Math. 6. 20. [ Surely, euery man in his best state is altogether vanity.
and Therefore lay not up treasure upon earth, where the moth and canker corrupt, and where thieves dig through and steal. Math. 6. 20. [ Surely, every man in his best state is altogether vanity.
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] Euery man of what sort or fashion so euer hee bee is vanity.
] Every man of what sort or fashion so ever he be is vanity.
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Salomon saith, All is vanity: Eccl. 1. 2. and Dauid saith, The children of men are vanity, the chiefe men are lies; Solomon Says, All is vanity: Ecclesiastes 1. 2. and David Says, The children of men Are vanity, the chief men Are lies;
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to lay them vpon a ballance they are altogether lighter then vanity. to lay them upon a balance they Are altogether lighter then vanity.
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Psal. 62. 9. And man is like to vanity ▪ Psal. 144. 4. That is vaine which is subiect to diuers changes, which is mutable, fraile, and passing away; Psalm 62. 9. And man is like to vanity ▪ Psalm 144. 4. That is vain which is Subject to diverse changes, which is mutable, frail, and passing away;
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so euery man, rich, and poore, noble, and ignoble, Prince, and people, are changeable, like a bubble made of vanity.
so every man, rich, and poor, noble, and ignoble, Prince, and people, Are changeable, like a bubble made of vanity.
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This doth teach vs that all sorts of men, and all sexes are fraile and changeable:
This does teach us that all sorts of men, and all sexes Are frail and changeable:
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To day liuing, to morrow dead, as some of our neighbours round about vs, to day rich to morrow poore,
To day living, to morrow dead, as Some of our neighbours round about us, to day rich to morrow poor,
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as Iob. 1. 21. To day in honour, to morrow in the dust. One cryeth mine head, as the Shunamites child did.
as Job 1. 21. To day in honour, to morrow in the dust. One Cries mine head, as the Shunamites child did.
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2. Kin. 4. 19. another is sick with a fall, as Ahaziah was, 2. Kin. 1. 2. Another cryeth in his feet as Asa. 2. Chro. 16. 12. Another sicke to death, as Hezekiah, Esa. 38. 1. Anothers soule panteth, as Dauids did, Ps. 42. 1. As that part of the wheele which is highest, is presently lowest againe: 2. Kin. 4. 19. Another is sick with a fallen, as Ahaziah was, 2. Kin. 1. 2. another Cries in his feet as Asa. 2. Chro 16. 12. another sick to death, as Hezekiah, Isaiah 38. 1. Another's soul pants, as David did, Ps. 42. 1. As that part of the wheel which is highest, is presently lowest again:
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so that man which the world lifteth vp one while, anone after casteth downe againe, so mutable is the estate of euery man.
so that man which the world lifts up one while, anon After Cast down again, so mutable is the estate of every man.
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All things in the world wil either leaue vs or else we must leaue them. They will leaue vs;
All things in the world will either leave us or Else we must leave them. They will leave us;
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Riches taketh her to her wings, as an eagle. Riches Takes her to her wings, as an Eagl.
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Pro. 23. 5. Honours leaue many, as Haman; dignities, as Bellisarius. We leaue them, As the Partridge gathereth the yong which shee hath not brought forth:
Pro 23. 5. Honours leave many, as Haman; dignities, as Belisarius. We leave them, As the Partridge gathereth the young which she hath not brought forth:
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so he that getteth riches, and not by right, shall leaue them in the middes of his daies,
so he that gets riches, and not by right, shall leave them in the mids of his days,
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and at his end shall be a foole. Ier. 17. 11. The vse of this doctrine serues to humble all sorts and sexes, that they wax not proud. and At his end shall be a fool. Jeremiah 17. 11. The use of this Doctrine serves to humble all sorts and sexes, that they wax not proud.
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Art thou a king, thou art subiect to mutability? thou art vanity.
Art thou a King, thou art Subject to mutability? thou art vanity.
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Art thou noble, art thou rich, thou art but vanity? like a Venice glasse soone broken, thy daies are but as an hand bredth;
Art thou noble, art thou rich, thou art but vanity? like a Venice glass soon broken, thy days Are but as an hand breadth;
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thy time is nothing, if it be compared with the eternity of God, and thou in thy best estate,
thy time is nothing, if it be compared with the eternity of God, and thou in thy best estate,
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whether youthfull, or in prosperity, thou art fraile and subiect to diuerse mutabilities and changes, thou art mortall and thou must die.
whither youthful, or in Prosperity, thou art frail and Subject to diverse Mutabilities and changes, thou art Mortal and thou must die.
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And now (beloued) least I should tire my selfe, and your Christian patience, I will but lap with Gideons souldiers, Iudges. 7. 6. and touch the hony as Ionathan, with the tip of my rod.
And now (Beloved) lest I should tire my self, and your Christian patience, I will but lap with Gideons Soldiers, Judges. 7. 6. and touch the honey as Ionathan, with the tip of my rod.
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1. Sam. 14. 43. and so brifly will speake as the present occasion, and your expectation requireth:1. Sam. 14. 43. and so briefly will speak as the present occasion, and your expectation requires:
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that as I haue hitherto spoken of death, so now I may say something also of this dead subiect presented here before your eyes.
that as I have hitherto spoken of death, so now I may say something also of this dead Subject presented Here before your eyes.
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This worshipfull Gentleman, descended from worshipfull parents, who were well knowne to many liuing among vs. His education was in learning,
This worshipful Gentleman, descended from worshipful Parents, who were well known to many living among us His education was in learning,
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first in schooles in the countrey; then to Oxford, where he became so studious, that he excelled many of his ranke.
First in Schools in the country; then to Oxford, where he became so studious, that he excelled many of his rank.
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From thence hee was sent to the Innes of Court;
From thence he was sent to the Inns of Court;
p-acp av pns31 vbds vvn p-acp dt n2 pp-f n1;
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there he made such proceedings, that hee might haue been inferior in nothing to such as are right honorable, if he had continued;
there he made such proceedings, that he might have been inferior in nothing to such as Are right honourable, if he had continued;
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but he chose rather to liue priuately with contentation, then in great places where contentment is hardly to bee found.
but he chosen rather to live privately with contentation, then in great places where contentment is hardly to be found.
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I will speake with your fouourable patience, somthing of his learning, of his life, and so of his death.
I will speak with your fouourable patience, something of his learning, of his life, and so of his death.
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First touching his learning, he was a good Grammarian, he did both write and speake good latine:
First touching his learning, he was a good Grammarian, he did both write and speak good latin:
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touching his writing, his booke written in latine, dedicated to the Kings Maiesty, will testifie the truth thereof.
touching his writing, his book written in latin, dedicated to the Kings Majesty, will testify the truth thereof.
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Touching his speaking of latine readily, such as haue conferred with him, can relate.
Touching his speaking of latin readily, such as have conferred with him, can relate.
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He was a good Phylosopher, a good Historian, some Grecian, a man well read in Physicke: and for distillations, and secrets; few can second him.
He was a good Philosopher, a good Historian, Some Grecian, a man well read in Physic: and for distillations, and secrets; few can second him.
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Touching diuinity, he had read the Bible, and expositors thereon, both old and new, ancient and moderne.
Touching divinity, he had read the bible, and expositors thereon, both old and new, ancient and modern.
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Diuinity was his study now for the most part, wherein he did so busie himselfe, that he intended (if it had pleased God) to haue printed a booke of the grounds of Christian religion, collected in latine, wherein hee shewed great reading, good iudgement, and multiplicity of knowledge.
Divinity was his study now for the most part, wherein he did so busy himself, that he intended (if it had pleased God) to have printed a book of the grounds of Christian Religion, collected in latin, wherein he showed great reading, good judgement, and Multiplicity of knowledge.
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It were to be lamented, were it not that the good pleasure of Almighty God was such, that so much learning should goe to the graue,
It were to be lamented, were it not that the good pleasure of Almighty God was such, that so much learning should go to the graven,
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and such good parts as were in him, should be buried in the earth.
and such good parts as were in him, should be buried in the earth.
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Secondly, his life was answerable to his learning, he was sober in his carriage, affable in company, gentle,
Secondly, his life was answerable to his learning, he was Sobrium in his carriage, affable in company, gentle,
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and of an humble spirit towards all; not couetous, for he was dead to the world;
and of an humble Spirit towards all; not covetous, for he was dead to the world;
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not proud, no quarreller, no drunkard;
not proud, no quarreller, no drunkard;
xx j, dx n1, dx n1;
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and for any thing I can speake (or any other charitable Christian) blamelesse from all great, enormous, and scandalous offences;
and for any thing I can speak (or any other charitable Christian) blameless from all great, enormous, and scandalous offences;
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being full of the workes of the spirit:
being full of the works of the Spirit:
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he was a peacemaker, he would perswade such as did contend, and take paines to compose strife:
he was a peacemaker, he would persuade such as did contend, and take pains to compose strife:
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he would giue of his owne to end that which malice had begunne: hee was charitable to the poore, and pittifull to the distressed.
he would give of his own to end that which malice had begun: he was charitable to the poor, and pitiful to the distressed.
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His brethren & sisters haue lost for a time, the company of a deere and comfortable brother:
His brothers & Sisters have lost for a time, the company of a deer and comfortable brother:
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his kindred a good Counseller, the poore an almesgiuer;
his kindred a good Counsellor, the poor an Almsgiver;
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and other Ministers & my selfe, a kind friend, and I doubt not but God hath receiued his soule.
and other Ministers & my self, a kind friend, and I doubt not but God hath received his soul.
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Lastly, touching his sicknes & death, his sicknes was Morbus haereditarius (as himselfe would call it) accompanied with a feuer.
Lastly, touching his sickness & death, his sickness was Morbus haereditarius (as himself would call it) accompanied with a fever.
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In his sicknes he was patient, & willing to leaue this miserable world. And as his life was quiet, so he died quietly. In his sickness he was patient, & willing to leave this miserable world. And as his life was quiet, so he died quietly.
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Now the Lord grant vs grace so to spend all our dayes in his feare, that at length we may dye in his fauour,
Now the Lord grant us grace so to spend all our days in his Fear, that At length we may die in his favour,
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and receiue the reward of euerlasting life. FINIS.
and receive the reward of everlasting life. FINIS.
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