Publisher: Printed by Augustine Mathewes for Iohn Marriot and Iohn Grismand and are to bee sold at their shops in Saint Dunstons Church yard and in Pauls Alley at the signe of the Gunne
and power was giuen vnto them, &c. COme and see. Were it some stately, some pleasing, yea or but some vaine sight such as Mordecay riding on the kings Horse in pompe with the Royall Furniture:
and power was given unto them, etc. COme and see. Were it Some stately, Some pleasing, yea or but Some vain sighed such as Mordecai riding on the Kings Horse in pomp with the Royal Furniture:
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or any thing that minds thee of Death, shalt thou by this meanes protract or escape thy Death? No, let mee tell thee praeuision is the best preuention, and praemonition the best praemunition.
or any thing that minds thee of Death, shalt thou by this means protract or escape thy Death? No, let me tell thee praeuision is the best prevention, and premonition the best praemunition.
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and well foreacquaint thy selfe therewithall, thou shouldest haue, if not Enochs, yet euery true beleeuers Priuiledge, not to see Death, not to taste of Death, viz. in that ougly forme, distastfull manner, which other the sonnes of Adam do, who because they will not see the face of it, must feele the sting of it.
and well foreacquaint thy self therewithal, thou Shouldst have, if not Enochs, yet every true believers Privilege, not to see Death, not to taste of Death, viz. in that ugly Form, distasteful manner, which other the Sons of Adam do, who Because they will not see the face of it, must feel the sting of it.
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that the best meane, and whole summe of a wise mans life, is the Commentation of Death, not euery fleet and flitting flash, but frequent and fixed contemplations.
that the best mean, and Whole sum of a wise men life, is the Commentation of Death, not every fleet and flitting flash, but frequent and fixed contemplations.
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Be therefore perswaded to Come and see: that is, come that thou mayest see. Come from other obiects, infinite and vaine spectacles, with which the eye is neuer glutted.
Be Therefore persuaded to Come and see: that is, come that thou Mayest see. Come from other objects, infinite and vain spectacles, with which the eye is never glutted.
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No mortall wight but hath some blushes of mortality, such as go and come, but if they would suffer them to lodge in their mindes, they must needes stirre some affection,
No Mortal wight but hath Some Blushes of mortality, such as go and come, but if they would suffer them to lodge in their minds, they must needs stir Some affection,
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I meet with a Story of one that gaue a young Prodigall a Ring with a Deaths head, with this condition, that he should one houre daily for seauen dayes together looke and thinke vpon it:
I meet with a Story of one that gave a young Prodigal a Ring with a Death's head, with this condition, that he should one hour daily for seauen days together look and think upon it:
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which bred a strange alteration in his life, like that of Thesposius in Plutarke, or that more remarkable, of Waldus the rich Merchant in Lyons, who seeing one drop downe dead in the streets before him, went home, repented, changed his life, studied the Scripture,
which bred a strange alteration in his life, like that of Thesposius in Plutarch, or that more remarkable, of Waldus the rich Merchant in Lyons, who seeing one drop down dead in the streets before him, went home, repented, changed his life, studied the Scripture,
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and became a worthy Preacher, Father, and Founder of the Christians called Waldenses, or poore men of Lyons. In Conference and Confessions many one hath acknowledged to my selfe the like:
and became a worthy Preacher, Father, and Founder of the Christians called Waldenses, or poor men of Lyons. In Conference and Confessions many one hath acknowledged to my self the like:
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and occasioned to thinke deeply on their ends, to prouide against their ends, to attend the Word, which hath proued the meane of their conuersion and saluation.
and occasioned to think deeply on their ends, to provide against their ends, to attend the Word, which hath proved the mean of their conversion and salvation.
Iob. 35. and that with a firmer seale then of the Medes and Persians: In which sence this Horse Zach. 4. issueth from betweene two brasen mountaines, that is Gods ineuitable, vnalterable Decree:
Job 35. and that with a firmer seal then of the Medes and Persians: In which sense this Horse Zach 4. issueth from between two brazen Mountains, that is God's inevitable, unalterable decree:
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but at the pleasure and by the appoyntment of the great Master of these Gods horses, Iesus Christ, one of whose chiefe royalties is to keepe the locke and key of Death and Hell, Reuel. 1. else would he be euer trampling vnder feete the sonnes of men.
but At the pleasure and by the appointment of the great Master of these God's Horses, Iesus christ, one of whose chief royalties is to keep the lock and key of Death and Hell, Revel. 1. Else would he be ever trampling under feet the Sons of men.
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To guesse and conclude, we shall dye at such an age, in such a Climaterical yeere, what is it but to make a league with Death, not vnlike to that frenzie Merchant that would make and strike vp matches of hundreds and thousands with parties absent as if they were present.
To guess and conclude, we shall die At such an age, in such a Climaterical year, what is it but to make a league with Death, not unlike to that frenzy Merchant that would make and strike up Matches of hundreds and thousands with parties absent as if they were present.
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the meanes wee must vse without carking care, or cowardly feare, cheerefully relying on Christ, the Lord Keeper of the Seale, not wittingly and desperately preuenting that sealed date by surfeits of toyle or pleasure, by wilfull neglect of dyet, contempt of Physicke, by griefe or by melancholy:
the means we must use without carking care, or cowardly Fear, cheerfully relying on christ, the Lord Keeper of the Seal, not wittingly and desperately preventing that sealed date by Surfeits of toil or pleasure, by wilful neglect of diet, contempt of Physic, by grief or by melancholy:
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but as people that liue in perpetuall hazard of war, haue all things in a daily readinesse for seruice at halfe an howres warning, vpon the least Alarum:
but as people that live in perpetual hazard of war, have all things in a daily readiness for service At half an hours warning, upon the least Alarm:
expostulates not with Destenie, as Alexander for his Hephestion: but with Aaron, layes his hand on his heart and mouth for his sonnes suddaine Death, knowing what God hath sealed, shall be and must bee.
expostulates not with Destiny, as Alexander for his Hephaestion: but with Aaron, lays his hand on his heart and Mouth for his Sons sudden Death, knowing what God hath sealed, shall be and must be.
If the Dreames of a blind fatall necessity could quiet Heathens, how much more should a Christian be chearfull at the disposall of a wise and louing keeper of the Seale.
If the Dreams of a blind fatal necessity could quiet heathens, how much more should a Christian be cheerful At the disposal of a wise and loving keeper of the Seal.
so easily doth Death with the least kicke and spurne of his Heele the haylest Complexion, the stoutest Constitution, tryumphing like an Emperour ouer all sorts of people, treading in the neckes of Kings and Princes,
so Easily does Death with the least kick and spurn of his Heel the hailest Complexion, the Stoutest Constitution, triumphing like an Emperor over all sorts of people, treading in the necks of Kings and Princes,
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as Iosua ouer them in Cane insulting in the tearmes of Rabshakeh, Where is Hamath? the Kings of Arphad, Iuah, and Sepharuaim? Elam, Meshech, and Tubal, whose feare was vpon the liuing, are they not descended into the graue? made their bedds in the slimy valley,
as Iosua over them in Cane insulting in the terms of Rabshakeh, Where is Hamath? the Kings of Arphad, Judah, and Sepharvaim? Elam, Meshech, and Tubal, whose Fear was upon the living, Are they not descended into the graven? made their Beds in the slimy valley,
or wealth ransomed any out of my fingers? For all their Confidence, haue they not gone to the King of Feare? How can it bee otherwise, seeing Death comes as an armed Horseman, vpon naked Footmen:
or wealth ransomed any out of my fingers? For all their Confidence, have they not gone to the King of fear? How can it be otherwise, seeing Death comes as an armed Horseman, upon naked Footmen:
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This winged Pegasus, postes and speeds after men, easily giues them Law, fetches them vp againe, gallops and swallowes the ground he goes, sets out after euery man as soone as he comes into the world,
This winged Pegasus, posts and speeds After men, Easily gives them Law, Fetches them up again, gallops and Swallows the ground he Goes, sets out After every man as soon as he comes into the world,
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and playes with him, as the Cat with the Mouse, as the Grey hound with the Badger, somtimes hee followes faire and a farre off, lingers aloofe and out of sight:
and plays with him, as the Cat with the Mouse, as the Gray hound with the Badger, sometimes he follows fair and a Far off, lingers aloof and out of sighed:
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Ionathan and Saul, swift as the Egles, strong as the Lyon, yet how were they slaine with the mighty? What then is the course the Christian takes? He neither foolishly thinkes to resist,
Ionathan and Saul, swift as the Eagles, strong as the lion, yet how were they slain with the mighty? What then is the course the Christian Takes? He neither foolishly thinks to resist,
and learneth the vse of them betimes, before he be vnapt to it in sicknesse or age As the Parthians teach their verie Children to handle the Bow, the Scythians the Dart, the Germans the Speare:
and learneth the use of them betimes, before he be unapt to it in sickness or age As the Parthians teach their very Children to handle the Bow, the Scythians the Dart, the Germanes the Spear:
A Christian wisely considereth, that hee hath no morrow, and therefore while it is called to day, is ready for this Horse, who neuer sets any certaine day of his comming.
A Christian wisely Considereth, that he hath no morrow, and Therefore while it is called to day, is ready for this Horse, who never sets any certain day of his coming.
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Symbolizing and noting the effect hee hath first vpon the liuing, whom hee appalles, as hee did Baltashar, whome all his Concubines and Courtiers could not cheere,
Symbolizing and noting the Effect he hath First upon the living, whom he appalls, as he did Baltashar, whom all his Concubines and Courtiers could not cheer,
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and some wish it and call for it, as Gaal for Abimelech, but when it comes in good earnest, they are not able to looke it in the face, with the bloud in their cheeks.
and Some wish it and call for it, as Gaal for Abimelech, but when it comes in good earnest, they Are not able to look it in the face, with the blood in their cheeks.
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and so layes them a rotting and mouldring among the wormes their sisters, till the fashion of them be vtterly altred, the beauty consumed, and shape turned into rottennesse.
and so lays them a rotting and mouldering among the worms their Sisters, till the fashion of them be utterly altered, the beauty consumed, and shape turned into rottenness.
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Oh how grieuous is this to such Absaloms, Iezabels, and Rosamonds, haue set much by their painted sheathes and pampered Carkases, whose belly is their God,
O how grievous is this to such Absaloms, Jezebel's, and Rosamond's, have Set much by their painted sheathes and pampered Carcases, whose belly is their God,
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This base and vile bodie of mine must bee thus serued, that it may bee transfigured and made conformable to the glorious Standart Christs body, more glorious then the Sunne in his brightest hew.
This base and vile body of mine must be thus served, that it may be transfigured and made conformable to the glorious Standard Christ body, more glorious then the Sun in his Brightest hew.
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VVhat if I lose a little Vermillion red mixture of Fleame and Sanguine, shall I not recouer a radiant resplendant lustre? Can the Alchimist with his Art, cause a dry withered floure to shew it selfe againe for a space, in it naturall verdant shape and colour:
What if I loose a little Vermilion read mixture of Fleam and Sanguine, shall I not recover a radiant resplendant lustre? Can the Alchemist with his Art, cause a dry withered flower to show it self again for a Molle, in it natural verdant shape and colour:
and cannot God that made mee first of Clay, and that Clay of nothing, reduce and refine the same after it hath beene in the Earth? as the Chynois doe the materialls of their curious dishes for many scores of yeares, that when it is throughly deficate, their posteritie may temper and frame some vessell of excellent seruice withall.
and cannot God that made me First of Clay, and that Clay of nothing, reduce and refine the same After it hath been in the Earth? as the Chynois do the materials of their curious Dishes for many scores of Years, that when it is thoroughly deficate, their posterity may temper and frame Some vessel of excellent service withal.
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and my selfe like vnto him in my degree. Ten thousand times more comely, then is heere possibly for to imagine, the most personable Creature that euer the Sunne saw:
and my self like unto him in my degree. Ten thousand times more comely, then is Here possibly for to imagine, the most personable Creature that ever the Sun saw:
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Whence it is that they are so often coupled in this Booke, Death and Hell. Looke as the Foxes wayt vpon Lyons, Carrion Crowes vpon armies, Gaolers or Serieants for a prey:
Whence it is that they Are so often coupled in this Book, Death and Hell. Look as the Foxes wait upon Lyons, Carrion Crows upon armies, Gaolers or Sergeants for a prey:
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How bruitish and beastly are the preaemises and conclusion of the Epicure and his brood, Let vs eate and drinke ▪ for to morrow we shall dye? Who knowes whether the soule of the beast descend,
How brutish and beastly Are the preaemises and conclusion of the Epicure and his brood, Let us eat and drink ▪ for to morrow we shall die? Who knows whither the soul of the beast descend,
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and mans ascend, who euer saw the one goe downeward and the other vpward, and then what matter if the life of the one differ not from the other? What need a man care whether hee bee a Sadduces Swine,
and men ascend, who ever saw the one go downward and the other upward, and then what matter if the life of the one differ not from the other? What need a man care whither he be a Sadducees Swine,
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Theramenes, he writes Bookes in praise of Death, as the end of all calamities. Augustus, hee dyes in a iest, calling for a Plaudite. Tiberius •n dissimulation.
Theramenes, he writes Books in praise of Death, as the end of all calamities. Augustus, he dies in a jest, calling for a Plaudite. Tiberius •n dissimulation.
How pittifull is the frenzie of those braue Spirits, as they deeme and terme themselues (as much as they scorne pittie) our Duellists I meane, who as if they neuer had heard of Hell, are as Prodigall of their liues,
How pitiful is the frenzy of those brave Spirits, as they deem and term themselves (as much as they scorn pity) our Duellists I mean, who as if they never had herd of Hell, Are as Prodigal of their lives,
but I pitty the losse of their soules, who serue themselues, as the Iesuite in Lancashire, followed by one that found his Gloue, with a desire to restore it to him:
but I pity the loss of their Souls, who serve themselves, as the Iesuite in Lancashire, followed by one that found his Glove, with a desire to restore it to him:
but pursued inwardly with a guilty conscience, leapes ouer an Hedge, plunges into a Marlepit behind it, vnseene and vnthought of, wherein he was drowned.
but pursued inwardly with a guilty conscience, leaps over an Hedge, plunges into a Marlepit behind it, unseen and unthought of, wherein he was drowned.
I maruell not, that they feare not a Rapier, or Pistoll, Who would not chuse it before a lingring and paineful sicknesse? Were it not for the afterclaps of Death? No Coward need feare the encounter of it alone in a single combat.
I marvel not, that they Fear not a Rapier, or Pistol, Who would not choose it before a lingering and painful sickness? Were it not for the afterclaps of Death? No Coward need Fear the encounter of it alone in a single combat.
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not considering how they leape out of the smoake into the flame, out of the flame into the fire, out of a curable momentany disturbance, into an endlesse inrecouerable woe, (without the extraordinary mercy of God) to which vsually the Deuill speeds them, that hee might get them into his clutches,
not considering how they leap out of the smoke into the flame, out of the flame into the fire, out of a curable momentany disturbance, into an endless inrecouerable woe, (without the extraordinary mercy of God) to which usually the devil speeds them, that he might get them into his clutches,
and disposest of thy goods, forgettest thy soule, hangest thy selfe, which durst thou, or wouldest thou haue done, had but one belieuing thought of an eternall fire come into thy head? How blockish is the manner of dying of many a Naball, who strucken with the feare of Death and Hell, become as insensate as stocks and stones, haue no mind nor power to thinke of one thing or other:
and disposest of thy goods, forgettest thy soul, hangest thy self, which durst thou, or Wouldst thou have done, had but one believing Thought of an Eternal fire come into thy head? How blockish is the manner of dying of many a Nabal, who strucken with the Fear of Death and Hell, become as insensate as stocks and stones, have no mind nor power to think of one thing or other:
such was Lewes the eleuenth, who straightlie charged his Seruants, that when they sawe him sicke, they should neuer once dare to name that bitter word Death in his eares.
such was Lewes the Eleventh, who straightly charged his Servants, that when they saw him sick, they should never once Dare to name that bitter word Death in his ears.
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or being giuen vp to hardnesse of heart and impenitencie, wilfully shake off all thoughts of repentance, shut their eyes and eares against all good aduise,
or being given up to hardness of heart and impenitency, wilfully shake off all thoughts of Repentance, shut their eyes and ears against all good advise,
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Some of them ridiculously fearing Death, they knowe not why, more for the pangs of it (which often are lesse then of the Tooth-ake) then for the Hell following:
some of them ridiculously fearing Death, they know not why, more for the pangs of it (which often Are less then of the Toothache) then for the Hell following:
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Others of them scarred with some terrible apparisions, affrighted, as Cardinall Crescentius a little before his death, with a blacke Dog in his Chamber.
Others of them scarred with Some terrible apparitions, affrighted, as Cardinal Crescentius a little before his death, with a black Dog in his Chamber.
they crie out they are damned, the Deuill, the Deuill, doe they not see him, &c. And so Spira - like, desperately and disconsolately depart in hellish horrour.
they cry out they Are damned, the devil, the devil, do they not see him, etc. And so Spira - like, desperately and disconsolately depart in hellish horror.
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For a man to wish to haue a sight of it, or that one might come thence & make report of the vntolerable and vnutterable paines of it is superfluous, superstitious:
For a man to wish to have a sighed of it, or that one might come thence & make report of the untolerable and unutterable pains of it is superfluous, superstitious:
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Heere God hath allowed thee on his earth a pleasant habitation, commodiously situate in a good Ayre, richly decked with furniture, compassed with delightfull Gardens, Orchards and Fieldes, where thou hast liberty to walke and ride at thy pleasure:
Here God hath allowed thee on his earth a pleasant habitation, commodiously situate in a good Air, richly decked with furniture, compassed with delightful Gardens, Orchards and Fields, where thou hast liberty to walk and ride At thy pleasure:
How would it trouble thee to thinke of being layd vp all thy life in some streight and loathsome prison, by this consideration how ill thou wilt brooke to be cast into a dolefull disconsolate Dungeon, to lye in vtter darkenesse, blacknesse of darkenesse in eternall chaines, in little ease for euer.
How would it trouble thee to think of being laid up all thy life in Some straight and loathsome prison, by this consideration how ill thou wilt brook to be cast into a doleful disconsolate Dungeon, to lie in utter darkness, blackness of darkness in Eternal chains, in little ease for ever.
and loath thou art at any time to bee long in the house of mourning, to bee among melancholy malecontented, complayning feeble or brawling people in Hospitals, or Bridwels, or Bedlams.
and loath thou art At any time to be long in the house of mourning, to be among melancholy Malecontented, complaining feeble or brawling people in Hospitals, or Bridwels, or Bedlams.
cc vvb pns21 vb2r p-acp d n1 pc-acp vbi j p-acp dt n1 pp-f n1, pc-acp vbi p-acp j-jn j, vvg j cc j-vvg n1 p-acp n2, cc n2, cc n1.
How will then thine eares indure to be tyred with continuall howling, scritching and gnashing of teeth, to liue among Dogges, Enchanters, vncleane Birds, reprobate Spirits, worse then so many Toades, Tygers, or Serpents.
How will then thine ears endure to be tired with continual howling, scritching and gnashing of teeth, to live among Dogs, Enchanter's, unclean Birds, Reprobate Spirits, Worse then so many Toads, Tigers, or Serpents.
q-crq vmb av po21 n2 vvi pc-acp vbi vvn p-acp j n-vvg, j-vvg cc vvg pp-f n2, pc-acp vvi p-acp n2, ng1, j n2, j-jn n2, av-jc cs av d n2, n2, cc n2.
or the Lawne, how then wilt thou beare vniuersal tortures in all the parts of thy body, exquisite anguish and paines, such as of which the pangs of childbirth, burnings of materiall fire and brim stone, gnawings of chestwormes;
or the Lawn, how then wilt thou bear universal tortures in all the parts of thy body, exquisite anguish and pains, such as of which the pangs of childbirth, burnings of material fire and brim stone, gnawings of chestwormes;
cc dt n1, c-crq av vm2 pns21 vvi j-u n2 p-acp d dt n2 pp-f po21 n1, j n1 cc n2, d c-acp a-acp r-crq dt n2 pp-f n1, n2 pp-f j-jn n1 cc j n1, n2-vvg pp-f n2;
and vexe the soule in his sore displeasure, scourge thee with the rods of scorpions, make thee drunk with the gall of Aspes and Cockatrices, make thy mind heauy vnto the death, holding it euer in those Agonies, which made his owne Sonne sweate cloddes of water and blood.
and vex the soul in his soar displeasure, scourge thee with the rods of scorpions, make thee drunk with the Gall of Asps and Cockatrices, make thy mind heavy unto the death, holding it ever in those Agonies, which made his own Son sweat clods of water and blood.
cc vvi dt n1 p-acp po31 n1 n1, vvb pno21 p-acp dt n2 pp-f n2, vvb pno21 vvn p-acp dt n1 pp-f n2 cc n2, vvb po21 n1 j p-acp dt n1, vvg pn31 av p-acp d n2, r-crq vvd po31 d n1 vvi n2 pp-f n1 cc n1.
Thinke of it whiles there is hope, you that forget God, Heauen, and Hell, least you come there where there is no redemption, no hope of ease or end, which is that that makes Hell, Hell indeed:
Think of it while there is hope, you that forget God, Heaven, and Hell, lest you come there where there is no redemption, no hope of ease or end, which is that that makes Hell, Hell indeed:
Here thou wouldest be loath to lye on the Racke from morning to night, to be wroung with the Collick for a few dayes or hours, to be haunted with a Quartan from Michael to Easter:
Here thou Wouldst be loath to lie on the Rack from morning to night, to be wroung with the Colic for a few days or hours, to be haunted with a Quartan from Michael to Easter:
What thinkest thou, are these things tales and fables, is Hell but a name and word, a scarbug for to keepe fooles in awe? Hath not God, thinkest thou, a day of reckoning, a prison and power to punish Rebels and Traitors,
What Thinkest thou, Are these things tales and fables, is Hell but a name and word, a scarbug for to keep Fools in awe? Hath not God, Thinkest thou, a day of reckoning, a prison and power to Punish Rebels and Traitors,
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or are not his punishments like to his Iustice, infinite and eternall? Know these things to be as true as God is truth, saue that they are short of the truth it selfe.
or Are not his punishments like to his justice, infinite and Eternal? Know these things to be as true as God is truth, save that they Are short of the truth it self.
cc vbr xx po31 n2 av-j p-acp po31 n1, j cc j? vvb d n2 pc-acp vbi a-acp j c-acp np1 vbz n1, p-acp cst pns32 vbr j pp-f dt n1 pn31 n1.
Why dost thou not then take thy soule apart, and ruminate of these things by thy selfe, iudging thy selfe here, that thou mayst not bee condemned in the world to come.
Why dost thou not then take thy soul apart, and ruminate of these things by thy self, judging thy self Here, that thou Mayest not be condemned in the world to come.
q-crq vd2 pns21 xx av vvi po21 n1 av, cc vvi pp-f d n2 p-acp po21 n1, vvg po21 n1 av, cst pns21 vm2 xx vbi vvn p-acp dt n1 pc-acp vvi.
How faine would I snatch thy soule out of this fire? Vndoubtedlie know, that if this warning doe thee no good, it is because thou art of old, iustlie ordained to perish in thy impenetency,
How feign would I snatch thy soul out of this fire? Undoubtedly know, that if this warning do thee no good, it is Because thou art of old, justly ordained to perish in thy impenetency,
uh-crq av vmd pns11 vvi po21 n1 av pp-f d n1? av-j vvb, cst cs d n1 vdb pno21 dx j, pn31 vbz c-acp pns21 vb2r pp-f j, av-j vvn pc-acp vvi p-acp po21 n1,
If thou be est alreadie in him, it will cause thee to reioyce in thy Lord and Sauiour, who hath deliuered thee from the feare of two such enemies that now thou mayst with the Ostrich in Iob despise the horse and his rider,
If thou be est already in him, it will cause thee to rejoice in thy Lord and Saviour, who hath Delivered thee from the Fear of two such enemies that now thou Mayest with the Ostrich in Job despise the horse and his rider,
cs pns21 vbb fw-la av p-acp pno31, pn31 vmb vvi pno21 pc-acp vvi p-acp po21 n1 cc n1, r-crq vhz vvn pno21 p-acp dt n1 pp-f crd d n2 cst av pns21 vm2 p-acp dt n1 p-acp np1 vvb dt n1 cc po31 n1,
and to bestow my soule vnder the Altar, as it followes in the next seale, which is so pleasing a vision, that we neede no voice or preface, such as we had in the former, inuiting vs to Come and see: the very excellency of the obiect it self is of force enough to draw,
and to bestow my soul under the Altar, as it follows in the next seal, which is so pleasing a vision, that we need no voice or preface, such as we had in the former, inviting us to Come and see: the very excellency of the Object it self is of force enough to draw,
cc pc-acp vvi po11 n1 p-acp dt n1, c-acp pn31 vvz p-acp dt ord n1, r-crq vbz av vvg dt n1, cst pns12 vvb dx n1 cc n1, d c-acp pns12 vhd p-acp dt j, vvg pno12 p-acp vvb cc vvi: dt j n1 pp-f dt n1 pn31 n1 vbz pp-f n1 av-d pc-acp vvi,
that his spirit grieued and amazed with the sight of the calamities and mortalitie vnder the persecuting Butchers, rather then Emperours, might yet be relieued and refreshed with a sight of the blessed estate of such as died either in, or for the Lord.
that his Spirit grieved and amazed with the sighed of the calamities and mortality under the persecuting Butchers, rather then emperors, might yet be relieved and refreshed with a sighed of the blessed estate of such as died either in, or for the Lord.
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Wherein was proposed to his sight, and to our consideration these seuerals. First, the immortall subsistence of soules after their seperation from the body.
Wherein was proposed to his sighed, and to our consideration these severals. First, the immortal subsistence of Souls After their separation from the body.
yea, though there bee many Languages, and sundrie Dialects in the world, yet is, and hath this euer been the common voyce of them all, That soules die not with the body.
yea, though there be many Languages, and sundry Dialects in the world, yet is, and hath this ever been the Common voice of them all, That Souls die not with the body.
uh, cs pc-acp vbb d n2, cc j n2 p-acp dt n1, av vbz, cc vhz d av vbn dt j n1 pp-f pno32 d, cst n2 vvb xx p-acp dt n1.
And howeuer the bodies resurrection hath to them been a Problem and Paradoxe, yet is the soules eternitie an inbred instinct sucked from natures breast;
And however the bodies resurrection hath to them been a Problem and Paradox, yet is the Souls eternity an inbred instinct sucked from nature's breast;
cc c-acp dt ng1 n1 vhz p-acp pno32 vbn dt n1 cc n1, av vbz dt ng1 n1 dt j n1 vvn p-acp ng1 n1;
or in any other place as well as in the compasse of my body, is not one substance as capable of it as another? Can it liue in the one, and not in another?
or in any other place as well as in the compass of my body, is not one substance as capable of it as Another? Can it live in the one, and not in Another?
cc p-acp d j-jn n1 c-acp av c-acp p-acp dt n1 pp-f po11 n1, vbz xx crd n1 c-acp j pp-f pn31 c-acp j-jn? vmb pn31 vvi p-acp dt pi, cc xx p-acp j-jn?
Hath it not, euen whiles it is in the bodie, thoughts, motiues, passions by it selfe, of it owne different from the body, many crosse and contrarie to the disposition of the body, chearefull ones when that is in paine or melancholie:
Hath it not, even while it is in the body, thoughts, motives, passion by it self, of it own different from the body, many cross and contrary to the disposition of the body, cheerful ones when that is in pain or melancholy:
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Doth it waite vpon the body for ioy, sorrow, anger, and the like? doth it not more often begin vnto it? Not to speake of Martyres innumerable, who haue beene exceedingly pleasant in the middest of torments,
Does it wait upon the body for joy, sorrow, anger, and the like? does it not more often begin unto it? Not to speak of Martyrs innumerable, who have been exceedingly pleasant in the midst of torments,
vdz pn31 vvi p-acp dt n1 p-acp n1, n1, n1, cc dt j? vdz pn31 xx av-dc av vvi p-acp pn31? xx pc-acp vvi pp-f n2 j, r-crq vhb vbn av-vvg j p-acp dt n1 pp-f n2,
How many auncient stories and dailie examples haue wee of chereful minds in distempered, pained, languishing dying bodies? Reason will then conclude, that the Soule may well be,
How many ancient stories and daily Examples have we of cheerful minds in distempered, pained, languishing dying bodies? Reason will then conclude, that the Soul may well be,
c-crq d j-jn n2 cc j n2 vhb pns12 pp-f j n2 p-acp j-vvn, vvd, vvg j-vvg n2? n1 vmb av vvi, cst dt n1 vmb av vbi,
The admirable inuention of Arts, Letters, Engines, the strange fore-casts, prospects and presages of the vnderstanding part, the infinite lodgings, the firme reteinings of the memorie, doe they not argue an immortalitie:
The admirable invention of Arts, Letters, Engines, the strange forecasts, prospects and presages of the understanding part, the infinite lodgings, the firm reteinings of the memory, do they not argue an immortality:
then in former health, doe they not tell the body, the soule meanes not to fall with the carkase (which hath the name of falling) lyes not a dying with it,
then in former health, do they not tell the body, the soul means not to fallen with the carcase (which hath the name of falling) lies not a dying with it,
av p-acp j n1, vdb pns32 xx vvi dt n1, dt n1 vvz xx pc-acp vvi p-acp dt n1 (r-crq vhz dt n1 pp-f vvg) vvz xx dt j-vvg p-acp pn31,
yet, euen these and such like arguments haue taught all Phylosophie (the brutish schoole of the Epicure excepted) to see and acknowledge that the soule is not a vapour,
yet, even these and such like Arguments have taught all Philosophy (the brutish school of the Epicure excepted) to see and acknowledge that the soul is not a vapour,
av, av d cc d j n2 vhb vvn d n1 (dt j n1 pp-f dt n1 vvn) pc-acp vvi cc vvi d dt n1 vbz xx dt n1,
But Diuinitie certainely knowes all this to bee most certaine that it is a particle of diuine breath, inbreathed into the redde lome at the first, not arising out of it,
But Divinity Certainly knows all this to be most certain that it is a particle of divine breath, inbreathed into the red loom At the First, not arising out of it,
p-acp n1 av-j vvz d d pc-acp vbi av-ds j cst pn31 vbz dt n1 pp-f j-jn n1, vvn p-acp dt j-jn n1 p-acp dt ord, xx vvg av pp-f pn31,
and to partake of the senses corporeall delights, hath not accustomed it selfe to it owne retyred delights of obstracted meditations, knowes not how to bee merry without a play-fellow, no maruell though it bee as loath to part with the body,
and to partake of the Senses corporeal delights, hath not accustomed it self to it own retired delights of obstracted meditations, knows not how to be merry without a playfellow, no marvel though it be as loath to part with the body,
yet are they willing, yea and sigh to be vncloathed, to sowe it a while in the earth, being a dark and thick lanterne, hindering the cleare sight of it, till they may reassume it clarified, a spirituall,
yet Are they willing, yea and sighs to be Unclothed, to sow it a while in the earth, being a dark and thick lantern, hindering the clear sighed of it, till they may reassume it clarified, a spiritual,
hee presents them to his Father, shelters them from accusation and condemnation, gathers them as the Henne her Chickens vnder his wings, being fully able to keepe what is committed to him from all disquiet.
he presents them to his Father, shelters them from accusation and condemnation, gathers them as the Hen her Chickens under his wings, being Fully able to keep what is committed to him from all disquiet.
how much more easily now hee sits at the hand of his Father in Maiestie and Glorie, can hee defend saued and glorified soules from all Externall and Internall Annoyance,
how much more Easily now he sits At the hand of his Father in Majesty and Glory, can he defend saved and glorified Souls from all External and Internal Annoyance,
c-crq av-d av-dc av-j av pns31 vvz p-acp dt n1 pp-f po31 n1 p-acp n1 cc n1, vmb pns31 vvi vvn cc vvn n2 p-acp d j cc j n1,
and settle them in absolute peace with him in his Paradise, according to his frequent promise to such as ouercome, they shall sit with me vpon thrones.
and settle them in absolute peace with him in his Paradise, according to his frequent promise to such as overcome, they shall fit with me upon thrones.
If Iohn had seene soules at rest, though in poore and meane condition, yet were a corner of an house with peace to bee preferred to a wide Pallace with disquiet:
If John had seen Souls At rest, though in poor and mean condition, yet were a corner of an house with peace to be preferred to a wide Palace with disquiet:
But behold, he sees not naked, beggerly, ragged soules, but adorned with white Robes; that is, endowed now, and glorified with perfect righteousnesse, puritie, clarity, digtie, and festiuitie:
But behold, he sees not naked, beggarly, ragged Souls, but adorned with white Robes; that is, endowed now, and glorified with perfect righteousness, purity, clarity, digtie, and festivity:
cc-acp vvb, pns31 vvz xx j, j, j n2, cc-acp vvn p-acp j-jn n2; d vbz, vvn av, cc vvn p-acp j n1, n1, n1, n1, cc n1:
of all which white apparell hath euer been an Emblem and Symbole in Diuine and Humane Herauldry, a cloathing of Princes in their great solemnities of Coronation, triumphs and ouations, saies Eusebius: so was Herod arrayed in cloath of siluer, with which the Sunne beames meeting, made such a glister,
of all which white apparel hath ever been an Emblem and Symbol in Divine and Humane Heraldry, a clothing of Princes in their great solemnities of Coronation, Triumphos and ovations, Says Eusebius: so was Herod arrayed in cloth of silver, with which the Sun beams meeting, made such a glister,
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their knowledge darke and obscured with ignorance, their memories clouded with obliuion, their wills and affections tempested with mutinies and perturbations, their habits of holines and charity, sullid with defects and infirmities, their delights duske and particoloured & spotted with mixture of sorrow:
their knowledge dark and obscured with ignorance, their memories clouded with oblivion, their wills and affections tempested with mutinies and perturbations, their habits of holiness and charity, sullid with defects and infirmities, their delights dusk and particoloured & spotted with mixture of sorrow:
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Call vs no more Marah, may they say, but Naomi. For fulnesse of beautie is conferred vpon them, God becomming fulnesse of claritie and light vnto the vnderstanding, without errour or darknesse, continuation of Eternitie to the memory without forgetfulnesse, multitude of Peace to the Will and Affections without disturbance or disorder:
Call us no more Marah, may they say, but Naomi. For fullness of beauty is conferred upon them, God becoming fullness of clarity and Light unto the understanding, without error or darkness, continuation of Eternity to the memory without forgetfulness, multitude of Peace to the Will and Affections without disturbance or disorder:
now perfected in their vertues, and freed from frailties, neuer mourning, but euer singing and lauding their Creator with Alleluiahs without defatigation or satietie:
now perfected in their Virtues, and freed from frailties, never mourning, but ever singing and lauding their Creator with Alleluiahs without defatigation or satiety:
av vvn p-acp po32 n2, cc vvn p-acp n2, av-x vvg, cc-acp av vvg cc vvg po32 n1 p-acp njp2 p-acp n1 cc n1:
What are the chiefe miseries of this life, but the sordid apparell of the Soule, the blacke thoughts, the speckled phantasies, darke obliuion, royled, soyled affections, all the habite of it squalid, iagged, and tattered.
What Are the chief misery's of this life, but the sordid apparel of the Soul, the black thoughts, the speckled fantasies, dark oblivion, roiled, soiled affections, all the habit of it squalid, jagged, and tattered.
Now then was Ioseph loath to change his prison-ragges, or Hester her olde and meane Cloathes with stately and royall array? Promise a Childe a new Satin suit,
Now then was Ioseph loath to change his prison-rags, or Esther her old and mean Clothes with stately and royal array? Promise a Child a new Satin suit,
av av vbds np1 j pc-acp vvi po31 n2, cc np1 po31 j cc j n2 p-acp j cc j n1? n1 dt n1 dt j n1 n1,
oh what would he giue for a candid calme, and serene state of his mind? and when againe it pleaseth God to affoord him sunshine holidayes of ioy and tranquilitie, wherein his mind is clad,
o what would he give for a candid Cam, and serene state of his mind? and when again it Pleases God to afford him sunshine holidays of joy and tranquillity, wherein his mind is clad,
uh q-crq vmd pns31 vvi p-acp dt j n-jn, cc j n1 pp-f po31 n1? cc q-crq av pn31 vvz np1 pc-acp vvi pno31 n1 n2 pp-f n1 cc n1, c-crq po31 n1 vbz vvn,
and decked with golden, siluer, and precious ornaments of peace, meekenesse, temperance, patience, Oh what an Heauen would he thinke hee had heere on earth,
and decked with golden, silver, and precious Ornament of peace, meekness, temperance, patience, O what an Heaven would he think he had Here on earth,
cc vvn p-acp j, n1, cc j n2 pp-f n1, n1, n1, n1, uh r-crq dt n1 vmd pns31 vvi pns31 vhd av p-acp n1,
whereas this a Christian may well assure himselfe of, that what euer grace doth here prepare and begin, there glory will absolue & perpetuate for matter of sanctity, purity,
whereas this a Christian may well assure himself of, that what ever grace does Here prepare and begin, there glory will absolve & perpetuate for matter of sanctity, purity,
cs d dt njp vmb av vvi px31 a-acp, cst r-crq av n1 vdz av vvi cc vvi, a-acp n1 vmb vvi cc vvi p-acp n1 pp-f n1, n1,
yea further for matter of dignitie and tryumph, which then shall be most compleat, where they shall see Christ at that day come in the glory of the Father with millions of his Angels descending & bringing down his heauenly Ierusalem, meeting them halfe way in the clouds,
yea further for matter of dignity and triumph, which then shall be most complete, where they shall see christ At that day come in the glory of the Father with millions of his Angels descending & bringing down his heavenly Ierusalem, meeting them half Way in the Clouds,
for which they are here said to long for, & groane vnder the Altar, till the number of all their brethren being consummate, God shal openly acquit & applaud them, condemne and confound their opposites.
for which they Are Here said to long for, & groan under the Altar, till the number of all their brothers being consummate, God shall openly acquit & applaud them, condemn and confound their opposites.
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the meditations whereof are onlyable to beget and foster true heroical & Christian resolutions against the feare of Death and Hell, otherwise vnuanquished.
the meditations whereof Are onlyable to beget and foster true heroical & Christian resolutions against the Fear of Death and Hell, otherwise unvanquished.
dt n2 q-crq vbr j pc-acp vvi cc vvi j j cc np1 n2 p-acp dt n1 pp-f n1 cc n1, av j.
To conclude then, to the man that would both in health and sicknesse nourish euer in his breast vndaunted and more then conquering thoughts of these two enemies, instead of Bellarmines many friuolous and tedious rules:
To conclude then, to the man that would both in health and sickness nourish ever in his breast undaunted and more then conquering thoughts of these two enemies, instead of Bellarmines many frivolous and tedious rules:
p-acp vvi av, p-acp dt n1 cst vmd d p-acp n1 cc n1 vvb av p-acp po31 n1 j cc av-dc cs j-vvg n2 pp-f d crd n2, av pp-f npg1 d j cc j n2:
and may by that guesse how desireable the other should be to a soule that long hath beene tossed in the waues of this world, sicke of owne sinfull imaginations, & tyred with externall tentations.
and may by that guess how desirable the other should be to a soul that long hath been tossed in the waves of this world, sick of own sinful Imaginations, & tired with external tentations.
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What with selfe groaning phantasies, and iniected temptations, how little respit or rest is here to be found? Is there any Palace or Tower here so high or strong, that can keepe diseases from the body:
What with self groaning fantasies, and injected temptations, how little respite or rest is Here to be found? Is there any Palace or Tower Here so high or strong, that can keep diseases from the body:
q-crq p-acp n1 vvg n2, cc j-vvn n2, c-crq j n1 cc n1 vbz av pc-acp vbi vvn? vbz pc-acp d n1 cc n1 av av j cc j, cst vmb vvi n2 p-acp dt n1:
how did the Boares forsake their Farmes, and flye into walled Cities for securitie from dangers? What violence then should our heauenly Ierusalem suffer of our wishes and desires? were it but for the sweet and amiable name of peace whereof it is denominated, hauing indeed the God of Peace for the King and Keeper of it:
how did the Boars forsake their Farms, and fly into walled Cities for security from dangers? What violence then should our heavenly Ierusalem suffer of our wishes and Desires? were it but for the sweet and amiable name of peace whereof it is denominated, having indeed the God of Peace for the King and Keeper of it:
q-crq vdd dt n2 vvb po32 n2, cc vvi p-acp j-vvn n2 p-acp n1 p-acp n2? q-crq n1 av vmd po12 j np1 vvi pp-f po12 n2 cc n2? vbdr pn31 cc-acp p-acp dt j cc j n1 pp-f n1 c-crq pn31 vbz vvn, vhg av dt n1 pp-f n1 p-acp dt n1 cc n1 pp-f pn31:
strong gates and barres excluding all enemies and annoyances, and so affording perfect tranquility to all the Inhabitants, out of which they insult ten times more saferly,
strong gates and bars excluding all enemies and annoyances, and so affording perfect tranquillity to all the Inhabitants, out of which they insult ten times more saferly,
j n2 cc n2 vvg d n2 cc n2, cc av vvg j n1 p-acp d dt n2, av pp-f r-crq pns32 vvb crd n2 av-dc av-j,
Consider and compare a little the simplicitie of the worldling with the wisdom of the Christian, the happy stabilitie of the one, with the wofull vncertaintie of the other at the time of their departure.
Consider and compare a little the simplicity of the worldling with the Wisdom of the Christian, the happy stability of the one, with the woeful uncertainty of the other At the time of their departure.
Euen Foxes and Hares, and other such vermine fore-acquaint themselues with Muses, Thickes and Burroes, into which when they are chased and hunted, they may repaire for safety:
Even Foxes and Hares, and other such vermin foreacquaint themselves with Muses, Thicks and Burroes, into which when they Are chased and hunted, they may repair for safety:
j n2 cc n2, cc j-jn d n1 j px32 p-acp n2, n2 cc np1, p-acp r-crq c-crq pns32 vbr vvn cc vvn, pns32 vmb vvi p-acp n1:
the desperater sort, wishing the Mountaines might couer them from the wrath of the Lambe. An harbour or receptacle for their soules they neuer thinke of;
the desperater sort, wishing the Mountains might cover them from the wrath of the Lamb. an harbour or receptacle for their Souls they never think of;
or rather as Cain, to be cast as a Vagabond out of Gods presence, fearing lest euery one that met him next, should cut his throat for a cursed Caitiffe.
or rather as Cain, to be cast as a Vagabond out of God's presence, fearing lest every one that met him next, should Cut his throat for a cursed Caitiff.
cc av-c c-acp np1, pc-acp vbi vvn p-acp dt n1 av pp-f npg1 n1, vvg cs d pi cst vvd pno31 ord, vmd vvi po31 n1 p-acp dt j-vvn n1.
And indeed what else can they looke for, but instantly to bee deuoured of the roaring Lyon, that waites at the doore of Death, to fetch away their soules into the place where there is no night nor day.
And indeed what Else can they look for, but instantly to be devoured of the roaring lion, that waits At the door of Death, to fetch away their Souls into the place where there is no night nor day.
cc av q-crq av vmb pns32 vvi p-acp, cc-acp av-jn pc-acp vbi vvn pp-f dt j-vvg n1, cst vvz p-acp dt n1 pp-f n1, pc-acp vvi av po32 n2 p-acp dt n1 c-crq pc-acp vbz dx n1 ccx n1.
Onely the wise beleuer, he hath prouided a Sanctuary, or Citie of refuge against time of danger, hath learned wisdome of the Conies, who though a little nation,
Only the wise believer, he hath provided a Sanctuary, or city of refuge against time of danger, hath learned Wisdom of the Conies, who though a little Nation,
In which regard he is so farre from lingring and hankering after a continuance in this Baca of teares, this wildernes of feares, that he studies rather to enter into this rest, Cries out with Dauid, Wo is me that I dwell in, Meshek and Kedar, when I think of peace, there is warre at hand:
In which regard he is so Far from lingering and hankering After a Continuance in this Baca of tears, this Wilderness of fears, that he studies rather to enter into this rest, Cries out with David, Woe is me that I dwell in, Meshek and Kedar, when I think of peace, there is war At hand:
p-acp r-crq n1 pns31 vbz av av-j p-acp j-vvg cc vvg p-acp dt n1 p-acp d np1 pp-f n2, d n1 pp-f n2, cst pns31 vvz av-c pc-acp vvi p-acp d n1, vvz av p-acp np1, n1 vbz pno11 cst pns11 vvb p-acp, np1 cc np1, c-crq pns11 vvb pp-f n1, pc-acp vbz n1 p-acp n1:
Soules here find no resting place for the soles of their feete, till they come to the mount Ararat, whither their works follow them, where their sorrowes leaue them.
Souls Here find no resting place for the soles of their feet, till they come to the mount Ararat, whither their works follow them, where their sorrows leave them.
and Iewels, Marriages, Feasts, and all other Metaphors and Parables of Scripture doe but shaddow out vnto vs. Which supereminent and super aboundant felicity, Paul that had been an eye witnes, not able to describe, much lesse to amplifie, summes it vp, An exceeding exceeding eternall weight of Glory.
and Jewels, Marriages, Feasts, and all other Metaphors and Parables of Scripture do but shadow out unto us Which supereminent and super abundant felicity, Paul that had been an eye witness, not able to describe, much less to amplify, sums it up, an exceeding exceeding Eternal weight of Glory.
cc n2, n2, n2, cc d j-jn n2 cc n2 pp-f n1 vdb p-acp n1 av p-acp pno12 r-crq j cc fw-la j n1, np1 cst vhd vbn dt n1 n1, xx j pc-acp vvi, av-d av-dc pc-acp vvi, n2 pn31 a-acp, dt av-vvg j-vvg j n1 pp-f n1.
No verily, but thinke of it, and looke for it we would with the same affections that Children do for their playes, Prentises their freedome, Spouses their mariage, Labourers their wages, Husbandmen their Haruest, Heyres their Inheritance, Princes their Kingdomes.
No verily, but think of it, and look for it we would with the same affections that Children do for their plays, Prentices their freedom, Spouses their marriage, Labourers their wages, Husbandmen their Harvest, Heirs their Inheritance, Princes their Kingdoms.
Write, O Christ, these Meditations in our hearts, imprint these Patternes so fast in our memories, that wee may all the dayes of our liues haue frequent fore-thoughts of our appointed change, chiefely in that last and solemne day of our death,
Write, Oh christ, these Meditations in our hearts, imprint these Patterns so fast in our memories, that we may all the days of our lives have frequent forethoughts of our appointed change, chiefly in that last and solemn day of our death,
vvb, uh np1, d n2 p-acp po12 n2, vvb d n2 av av-j p-acp po12 n2, cst pns12 vmb d dt n2 pp-f po12 n2 vhb j n2 pp-f po12 j-vvn n1, av-jn p-acp cst ord cc j n1 pp-f po12 n1,
