Domus ordinata A funerall sermon, preached in the citie of Bristoll, the fiue and twentith day of Iune, 1618. at the buriall of his kinswoman, Mistresse Needes, wife to Mr. Arthur Needes, and sister to Mr. Robert Rogers of Bristoll. By Iohn Warren, minister of Gods word at Much-Clacton in Essex.
And whiles hee was vnder this arrest, the Prophet Esay was sent vnto him from God, to preach that in his eares, that sicknes preached in euery part of his bodie, to wit, that hee should now presently die:
And while he was under this arrest, the Prophet Isaiah was sent unto him from God, to preach that in his ears, that sickness preached in every part of his body, to wit, that he should now presently die:
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not denying but hee should liue in the next worlde, but doubling the sence in variety of words, to expresse the certainty of his message, Thou shalt speedily die, and not liue heere any longer time.
not denying but he should live in the next world, but doubling the sense in variety of words, to express the certainty of his message, Thou shalt speedily die, and not live Here any longer time.
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For what man liueth, and shall not see death? Psal. 89.48. statutum est hominibus, &c. It is appointed to men, that they shall once die: Heb. 9.27. there is a statute lawe enacted in heauen for it, which cannot be disanulled.
For what man lives, and shall not see death? Psalm 89.48. Statutum est hominibus, etc. It is appointed to men, that they shall once die: Hebrew 9.27. there is a statute law enacted in heaven for it, which cannot be Disannulled.
When any malefactor is condemned to death and speedy execution, the Magistrate may pardon him, and giue him his life to warrant him against the executioner, but not against death:
When any Malefactor is condemned to death and speedy execution, the Magistrate may pardon him, and give him his life to warrant him against the executioner, but not against death:
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yea when death commeth to the Magistrate himselfe, hee cannot repriue himselfe, dye hee must. Glasse is brittle and cannot last long, it is subiect to so many knockes:
yea when death comes to the Magistrate himself, he cannot reprieve himself, die he must. Glass is brittle and cannot last long, it is Subject to so many knocks:
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It is not so with man, who though hee escape all outward violence, yet is borne with sinne and consequently with corruption to breed his death, one Henoch, one Helias, might bee translated, that they should not see death,
It is not so with man, who though he escape all outward violence, yet is born with sin and consequently with corruption to breed his death, one Henoch, one Elias, might be translated, that they should not see death,
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So when death commeth amongst a multitude of vs, heere taking one, and there another, being presently ready to fetch vs wee pamper vp our selues without ceasing till death take vs. Did wee consider our owne endes, wee would alter this course, the hand writing vpon the wall made Baltasar trēble in euery ioynt, Daniel the fift.
So when death comes among a multitude of us, Here taking one, and there Another, being presently ready to fetch us we pamper up our selves without ceasing till death take us Did we Consider our own ends, we would altar this course, the hand writing upon the wall made Balthasar tremble in every joint, daniel the fift.
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Secondly, obserue in these wordes to Hezekiah, that there are three things peculier to Hezekiah: whereof wee are destitute. 1. That herein he was foretold of the time of his death, for so the words import:
Secondly, observe in these words to Hezekiah, that there Are three things peculiar to Hezekiah: whereof we Are destitute. 1. That herein he was foretold of the time of his death, for so the words import:
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To him that dreamed of many yeares, it was saide, Thou foole, this night shall they fetch away thy soule, Luk. 12. It is not for you to knowe the times and seasons, which the Father hath kept in his owne power (said our Sauiour to his Disciples, in the first of the Acts. ) It is not for you; and for our good:
To him that dreamed of many Years, it was said, Thou fool, this night shall they fetch away thy soul, Luk. 12. It is not for you to know the times and seasons, which the Father hath kept in his own power (said our Saviour to his Disciples, in the First of the Acts.) It is not for you; and for our good:
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If hee that hath now liued threescore yeares, should from his infancy bee assured that hee should haue liued so long, Oh how secure would hee haue beene in his sinnes, whom yet this vncertainty of the time of his death could not awake? Vtiliter voluit Deus latere illum diem, vt semper paratum sit cer, ad expectandum quod esse venturū sit et quando venturū sit nescit, said S. Austen of the day of iudgement.
If he that hath now lived threescore Years, should from his infancy be assured that he should have lived so long, O how secure would he have been in his Sins, whom yet this uncertainty of the time of his death could not awake? Vtiliter voluit Deus later Ilum diem, vt semper Paratum sit cer, ad expectandum quod esse venturū sit et quando venturū sit nescit, said S. Austen of the day of judgement.
It was for our profit, that God would not haue vs to know that day, to the intēt, that euery day we should prepare for that which may come vpon vs any day,
It was for our profit, that God would not have us to know that day, to the intent, that every day we should prepare for that which may come upon us any day,
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but there is no place freed here frō death, pallida mors aequo pulsat pede pauperū tabernas, regumque turres, countrie cottages and Kings courts feel death alike.
but there is no place freed Here from death, Pallida mors Aequo pulsat pede pauperū tabernas, regumque Towers, country cottages and Kings Courts feel death alike.
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I see all places and things, and by me are all things and places seene, the Wiseman saith, The sun that shineth looketh vpon all things, Eccleasticus 42.16. yet are there some places from whence the light of the sun may bee kept;
I see all places and things, and by me Are all things and places seen, the Wiseman Says, The sun that shines looks upon all things, Eccleasticus 42.16. yet Are there Some places from whence the Light of the sun may be kept;
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it may be, it runneth by thy horse side as thou ridest, to take thee downe, it may bee it walketh into the fields, to make thee for euer seeing thy home againe.
it may be, it Runneth by thy horse side as thou ridest, to take thee down, it may be it walks into the fields, to make thee for ever seeing thy home again.
Him that escapeth from the sword of Hazael, shall Iehuslay, and him that escapeth from the sword of Iehu, shal Elishah slay, 1. King. 19. so him that escapeth one meanes of death, another will slay.
Him that escapeth from the sword of hazael, shall Iehuslay, and him that escapeth from the sword of Iehu, shall Elishah slay, 1. King. 19. so him that escapeth one means of death, Another will slay.
Onely thrice happy is that person, who though he be vncertaine with what disease his body shall bee distempered, at the time of his death, shal so look to himself,
Only thrice happy is that person, who though he be uncertain with what disease his body shall be distempered, At the time of his death, shall so look to himself,
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It may be some will obiect what Saint Paul said, I knowe yee shall see my face no more, Act. 20.25. It may be they will likewise obiect what was tolde vnto Saul at the house of the witch at Endor, 1. Sam. 28.19.
It may be Some will Object what Saint Paul said, I know ye shall see my face no more, Act. 20.25. It may be they will likewise Object what was told unto Saul At the house of the witch At Endor, 1. Sam. 28.19.
And from these things some will thinke, that either by the starres, or some other naturall courses, a man may knowe both the time and place of his death long before.
And from these things Some will think, that either by the Stars, or Some other natural courses, a man may know both the time and place of his death long before.
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yet neither so much as that man is subiect thereto vpon necessity, according to the old saying in the Schooles, Astra inclinant, Dr. Andre. epist. Cic estrēs. ad M. W. librum. respons. pa. 108. non necessitant:
yet neither so much as that man is Subject thereto upon necessity, according to the old saying in the Schools, Astra inclinant, Dr. Andre. Epistle. Cic estrens. ad M. W. Librum. response. Paul. 108. non necessitant:
and as for the famous prediction of Trasullus vnto Tiberius, (which is so much admired by Tacitus, as also by Xiphiline: ) Lipsius hath well obserued that it might well be done, not by Astronomy, but by chance.
and as for the famous prediction of Trasullus unto Tiberius, (which is so much admired by Tacitus, as also by Xiphiline:) Lipsius hath well observed that it might well be done, not by Astronomy, but by chance.
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for if any man shall thinke to vse the starres to such end, I must for this time briefly bonclude with Basil, Astrologia iudiciaria, negotiosissima vanitas, This iudicious Astrologie, is a most busie vanity.
for if any man shall think to use the Stars to such end, I must for this time briefly bonclude with Basil, Astrologia Judiciary, negotiosissima vanitas, This judicious Astrology, is a most busy vanity.
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How will he adde to his dayes? The dayes of man are determined, thou hast appointed him bounds which hee cannot passe, Iob. 14. Shall Hezekiah then liue fifteene yeares longer then God had determined? God forbid:
How will he add to his days? The days of man Are determined, thou hast appointed him bounds which he cannot pass, Job 14. Shall Hezekiah then live fifteene Years longer then God had determined? God forbid:
as it may be, it was in Hezekiah; then God addeth olem potentiae, the oyle of his power to prolonge his life, fifteene yeares beyond the naturall period of his time.
as it may be, it was in Hezekiah; then God adds olem potentiae, the oil of his power to prolong his life, fifteene Years beyond the natural Period of his time.
But yet this question remayneth vnsatisfied concerning the euent of this prediction. God foretolde to Hezekiah, that hee should speedily die in this place, of this disease.
But yet this question remaineth unsatisfied Concerning the event of this prediction. God foretold to Hezekiah, that he should speedily die in this place, of this disease.
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But briefly to satisfie this perplexed question, Gregory the great, hath an excellent speech, Nouit Deus mutare sententiam, sed nunquam nouit mutare decretum, God knoweth how to change his sentence, but not his decree.
But briefly to satisfy this perplexed question, Gregory the great, hath an excellent speech, Novit Deus mutare sententiam, sed Never Novit mutare decretum, God Knoweth how to change his sentence, but not his Decree.
To make Hezekiah fall to his prayers, God sendeth the Prophet with this menacing message; yet as in all menaces of God, is there a secret exception: vnlesse Hezekiah earnestly pray.
To make Hezekiah fallen to his Prayers, God sends the Prophet with this menacing message; yet as in all menaces of God, is there a secret exception: unless Hezekiah earnestly pray.
yet was there a secret condition to bee vnderstood, for you shall finde it expressed in the seauenth verse of the same chapter thus, If thou deliuer her not againe, thou shalt die the death.
yet was there a secret condition to be understood, for you shall find it expressed in the Seventh verse of the same chapter thus, If thou deliver her not again, thou shalt die the death.
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and can ye thinke that yee shall be admitted to the presence of the glory of Iesus Christ, to the multitude of Angels, to the innumerable societie of the blessed Saints, without due preparing of your selues against the time of death, the time of your entrance?
and can you think that ye shall be admitted to the presence of the glory of Iesus christ, to the multitude of Angels, to the innumerable society of the blessed Saints, without due preparing of your selves against the time of death, the time of your Entrance?
But to bring all things to perfection, God tooke order for Order, and of all things since, Ordinatione tua perseuerant, They continue euen to this day by thy ordinances, sayde Dauid to God, Psalm. 119.91. The Church of God, is acies ordinata, as an army with banners, Cant. 6.9.
But to bring all things to perfection, God took order for Order, and of all things since, Ordinatione tua perseuerant, They continue even to this day by thy ordinances, said David to God, Psalm. 119.91. The Church of God, is acies Ordinary, as an army with banners, Cant 6.9.
as Iacob set all things carefully in order, when hee was to meete his brother Esau, Gen. 32. And though Iob say, that in the shadow of death, is no order, Iob. 10.22. yet if before death, all things be set in order, all will bee comfortable;
as Iacob Set all things carefully in order, when he was to meet his brother Esau, Gen. 32. And though Job say, that in the shadow of death, is no order, Job 10.22. yet if before death, all things be Set in order, all will be comfortable;
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There be three especiall roomes in this house of man, which being put in order, the whole house of mans life will be the better ordered. 1. The clock-house. 2. The store-house. 3. The closset-house.
There be three especial rooms in this house of man, which being put in order, the Whole house of men life will be the better ordered. 1. The clockhouse. 2. The storehouse. 3. The closset-house.
so to number our dayes, as that wee may apply our hearts vnto wisedome, Psal. 90.12. This numbring of our dayes, is the well ordering of the clock-house:
so to number our days, as that we may apply our hearts unto Wisdom, Psalm 90.12. This numbering of our days, is the well ordering of the clockhouse:
and that they may be well numbred, wee must take heede of multiplication, that wee bee not like vnto that rich man, Luke. 12. who dreamed of many yeares,
and that they may be well numbered, we must take heed of multiplication, that we be not like unto that rich man, Lycia. 12. who dreamed of many Years,
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First, by substraction set downe all the time ye haue liued, suppose thou art forty or fifty yeares olde, out of those years first substarct the time spent in sleeping,
First, by substraction Set down all the time you have lived, suppose thou art forty or fifty Years old, out of those Years First substarct the time spent in sleeping,
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then substract the time spent in idlenesse, Magna pars vitae nobis perit dum nihil agimus, sayde Seneca, out of the other thirty yeares will bee deducted a very great portion:
then substract the time spent in idleness, Magna pars vitae nobis perit dum nihil agimus, said Senecca, out of the other thirty Years will be deducted a very great portion:
Then number wee our dayes againe by diuision, and that in such order, as Merchants deuide their debts, some desperate, some doubtfull, some few perhaps certaine:
Then number we our days again by division, and that in such order, as Merchant's divide their debts, Some desperate, Some doubtful, Some few perhaps certain:
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your dayes are your debts, for which God will call you to account. The dayes past, not well spent, are desperate debts, the future dayes are altogether vncertaine:
your days Are your debts, for which God will call you to account. The days past, not well spent, Are desperate debts, the future days Are altogether uncertain:
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the Scripture willeth vs to pray but for panem quotidianum, our daily bread, and wisheth vs, to day if wee will heare his voyce, Heb. 3.7. beholde now is the acceptable time, beholde now is the day of saluation. 2. Cor. 6.2.
the Scripture wills us to pray but for Bread quotidian, our daily bred, and wishes us, to day if we will hear his voice, Hebrew 3.7. behold now is the acceptable time, behold now is the day of salvation. 2. Cor. 6.2.
but deferred their amendement for a time, of which they were disappointed by death. Thus theu if wee number our dayes first by substraction, secondly, by diuision:
but deferred their amendment for a time, of which they were disappointed by death. Thus theu if we number our days First by substraction, secondly, by division:
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Naked came I out of my mothers wombe, and naked shall I returne thither againe, saide Iob, in the second chapter of Iob. Peter tooke a fish in the Sea with mony in the mouth of it:
Naked Come I out of my mother's womb, and naked shall I return thither again, said Job, in the second chapter of Job Peter took a Fish in the Sea with money in the Mouth of it:
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wee come not out of our mothers wombe with money in our mouthes, neither doe wee carry our wealth with vs. Wealth may accompany vs to the graue, afterwardes it serueth for no vse to vs:
we come not out of our mother's womb with money in our mouths, neither do we carry our wealth with us Wealth may accompany us to the graven, afterwards it serveth for no use to us:
Of dying Abraham it is saide, Abraham gaue all his goods to Isaack; And vnto the sonnes of the concubines which Abraham had, Abraham gaue gifts, Gen. 25.5.6.
Of dying Abraham it is said, Abraham gave all his goods to Isaac; And unto the Sons of the concubines which Abraham had, Abraham gave Gifts, Gen. 25.5.6.
and when hee is by death entring into his long home, he is to order it in such a conuenient place, that it may stand fit for others, who shall neede it.
and when he is by death entering into his long home, he is to order it in such a convenient place, that it may stand fit for Others, who shall need it.
The store-house then of our worldly estate must bee put in order against death: For first, no man can alwaies keepe it: secondly, others shall neede it:
The storehouse then of our worldly estate must be put in order against death: For First, no man can always keep it: secondly, Others shall need it:
and thirdly, vnlesse it bee put in order, discord and confusion ensueth amongst the liuing. But now for the manner how this store-house should be put in order:
and Thirdly, unless it be put in order, discord and confusion ensueth among the living. But now for the manner how this storehouse should be put in order:
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that hee who maketh his will may obserue the will of God, that so the testament of man may agree with the testament of God, these things following must bee obserued.
that he who makes his will may observe the will of God, that so the Testament of man may agree with the Testament of God, these things following must be observed.
First, that a man leaue not the grieuous curse of God vpon his store-house, and them to whom hee shall leaue it, let a man bee sure, that if hee haue ill gotten goods, hee restore them again to the owners,
First, that a man leave not the grievous curse of God upon his storehouse, and them to whom he shall leave it, let a man be sure, that if he have ill got goods, he restore them again to the owners,
Woe vnto him that buildeth a towne with blood, and erecteth a cittie with iniquity, Hab. 2.11.12. obserue what Saint Iames saith, Behold the hyre of the labourers which haue reaped your fields (which is of you kept backe by fraude) cryeth and the cryes of them which haue reaped, are entred into the eares of the Lord of hoasts, Iam. 5.4. What a lamentable case is here to be obserued;
Woe unto him that builds a town with blood, and erecteth a City with iniquity, Hab. 2.11.12. observe what Saint James Says, Behold the hire of the labourers which have reaped your fields (which is of you kept back by fraud) Cries and the cries of them which have reaped, Are entered into the ears of the Lord of hosts, Iam. 5.4. What a lamentable case is Here to be observed;
Oh remember Samuel, how hee would cleare himselfe with all care, Whose oxe haue I taken? or whose asse haue I taken? 1. Sam. 12, 13. remember what Abraham saide to the King of Sodome, that hee would not take of his so much as a shooe latchet, least thou shouldest say, I haue made Abraham rich, Gen. 14.23.
O Remember Samuel, how he would clear himself with all care, Whose ox have I taken? or whose Ass have I taken? 1. Sam. 12, 13. Remember what Abraham said to the King of Sodom, that he would not take of his so much as a shoe latchet, lest thou Shouldst say, I have made Abraham rich, Gen. 14.23.
How is hee blessed? The Lord shall visite him when hee lyeth sicke vpon his bed, in the third verse of the same Psal. When one lyeth sicke vpon his bed, it is a comfort to bee visited by his friends:
How is he blessed? The Lord shall visit him when he lies sick upon his Bed, in the third verse of the same Psalm When one lies sick upon his Bed, it is a Comfort to be visited by his Friends:
a fourth commeth, and he is all in the passion of those to whom Saint Paul saith, What doe ye weeping and breaking my heart? Act. 21.13. all miserable comforters, but when God commeth to visite thee in thy sicknesse:
a fourth comes, and he is all in the passion of those to whom Saint Paul Says, What do you weeping and breaking my heart? Act. 21.13. all miserable Comforters, but when God comes to visit thee in thy sickness:
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The spaniell that commeth to some deepe or large ditch or riuer, ouer which hee cannot get vnlesse hee swimme, will vse the benefit of the water to swim ouer;
The spaniel that comes to Some deep or large ditch or river, over which he cannot get unless he swim, will use the benefit of the water to swim over;
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you vse your wealth as the water, by helpe whereof you may swimme ouer, when you are vpon the shoare, Oh shake off from your aboundance that which may refresh the weary and needy soule:
you use your wealth as the water, by help whereof you may swim over, when you Are upon the shore, O shake off from your abundance that which may refresh the weary and needy soul:
and namely for them of his housholde, hee denyeth the faith, and is worse then an infidell, 1. Tim. 5.8. Abraham gaue all his goods that hee had to Isaack, to the sonnes of his concubines hee gaue gifts. Gen. 25.5.6. In the family, then there is respect to bee had, who is to haue more, who lesse.
and namely for them of his household, he denyeth the faith, and is Worse then an infidel, 1. Tim. 5.8. Abraham gave all his goods that he had to Isaac, to the Sons of his concubines he gave Gifts. Gen. 25.5.6. In the family, then there is respect to be had, who is to have more, who less.
And by the speech of old Iacob to his eldest son Ruben, it seemeth to be grounded vpon the law of nature, that the eldest sonne should bee most regarded:
And by the speech of old Iacob to his eldest son Reuben, it seems to be grounded upon the law of nature, that the eldest son should be most regarded:
and the excellency of my power, Gen. 49.3. although for some especiall causes it hath otherwaies come to passe, as that Ephraim is preferred before Manasses, Gen. 48. and the elder shall serue the younger, Rom. 9. and as for that lex salica, whereby women are debarred from inheriting, it seemeth contrarie to the course which God took for the daughters of Zelophehad, Num. 27.7.
and the excellency of my power, Gen. 49.3. although for Some especial Causes it hath otherways come to pass, as that Ephraim is preferred before Manasses, Gen. 48. and the elder shall serve the younger, Rom. 9. and as for that lex Salica, whereby women Are debarred from inheriting, it seems contrary to the course which God took for the daughters of Zelophehad, Num. 27.7.
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How this more priuate closset-house must bee set in order, if wee well consider, wee finde that as the soules internall operations, are either in knowledge,
How this more private closset-house must be Set in order, if we well Consider, we find that as the Souls internal operations, Are either in knowledge,
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And first in meditation, there must bee diuerse things ordered: by keeping the soule in often meditating vpon these three things; first, to meditate of death: secondly, of this life:
And First in meditation, there must be diverse things ordered: by keeping the soul in often meditating upon these three things; First, to meditate of death: secondly, of this life:
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and thirdly, of the great change which will happen to diuerse men presently after death. First by meditation of death, and often thinking thereof before it commeth;
and Thirdly, of the great change which will happen to diverse men presently After death. First by meditation of death, and often thinking thereof before it comes;
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I know that to many worldly-minded men, whiles they are in health and wealth, it is euen as death but to thinke of death, Oh death, how bitter is the remembrance of thee to a man that liueth at rest in his possessions, Ecclesiast. 41.1. better thoughts for him, hee iudgeth to be the remembrance of his neighbours misery, his owne worldly felicity, his full bagges, his great store-house of costly buildings:
I know that to many worldly-minded men, while they Are in health and wealth, it is even as death but to think of death, O death, how bitter is the remembrance of thee to a man that lives At rest in his possessions, Ecclesiatest. 41.1. better thoughts for him, he Judgeth to be the remembrance of his neighbours misery, his own worldly felicity, his full bags, his great storehouse of costly buildings:
Is not this great Babell which I haue built, Daniel. 4.27. and thus, they spend their dayes in wealth, and suddenly they goe downe to the graue, Iob. 21.13. I know that the Emperour Otho did iudge it to bee the part of a cowardly and weake minde, often to speake and thinke of death.
Is not this great Babel which I have built, daniel. 4.27. and thus, they spend their days in wealth, and suddenly they go down to the graven, Job 21.13. I know that the Emperor Otho did judge it to be the part of a cowardly and weak mind, often to speak and think of death.
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But our blessed Sauiour (who is farre greater then the greatest of the sons of men) did very many times both thinke and speake of his death, to his disciples:
But our blessed Saviour (who is Far greater then the greatest of the Sons of men) did very many times both think and speak of his death, to his Disciples:
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so is it called by the Apostle, The last enemy that shall be destroyed, is death. 1. Cor. 15.26. Life of it selfe is a great blessing of God to euery liuing thing:
so is it called by the Apostle, The last enemy that shall be destroyed, is death. 1. Cor. 15.26. Life of it self is a great blessing of God to every living thing:
Yet this enemy which when it commeth bringeth pangs, when it is come, spoyleth the naturall lustre in all things, must wee meditate to yeeld our selues, Put the house of thy soule in order, with this meditation.
Yet this enemy which when it comes brings pangs, when it is come, spoileth the natural lustre in all things, must we meditate to yield our selves, Put the house of thy soul in order, with this meditation.
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The soule perisheth not so that it dyeth, but so that it liueth most miserably, if it felt no more after this death, there would bee an ende of paines:
The soul Perishes not so that it Dies, but so that it lives most miserably, if it felt no more After this death, there would be an end of pains:
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and shall desire to die, and death shall flee from them, Reuel. 9.6. Here in some sore sicknesse, great losses, heauy crosses, men wish for death, what are all the troubles of this life, to those after bodily death? wee may well here take vppe the wordes of the heathen man, who saide that death was NONLATINALPHABET of all fearfull things the most fearefull.
and shall desire to die, and death shall flee from them, Revel. 9.6. Here in Some soar sickness, great losses, heavy Crosses, men wish for death, what Are all the Troubles of this life, to those After bodily death? we may well Here take up the words of the heathen man, who said that death was of all fearful things the most fearful.
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Nec vt soles, dabis iocos? Oh my wandring, flattering, little soule, the guest and cōpanion of my body, into what places art thou now to goe, pale, affrighted, naked,
Nec vt soles, Dabis iocos? O my wandering, flattering, little soul, the guest and Companion of my body, into what places art thou now to go, pale, affrighted, naked,
neither as thou wert wont shalt thou henceforth make me merry? By this meditation of death, Put thy house, thy closet-house in order, that thou mayest shun this euill in death.
neither as thou Wertenberg wont shalt thou henceforth make me merry? By this meditation of death, Put thy house, thy closethouse in order, that thou Mayest shun this evil in death.
The naturall man shunneth death, the sanctified man although hee stay till death come, yet he desireth to be dissolued, Philip. 1.23. death is to mee aduantage, Phil. 1.21. Vsurparis ad laetitiam, mater maeroris, vsurparis ad gloriam, gloriae inimica, vsurparis ad introitum regni, porta inferni: Bern. in cant. ser.
The natural man shunneth death, the sanctified man although he stay till death come, yet he Desires to be dissolved, Philip. 1.23. death is to me advantage, Philip 1.21. Vsurparis ad laetitiam, mater maeroris, vsurparis ad gloriam, Glory Inimical, vsurparis ad introitum Regni, porta inferni: Bern. in Cant. ser.
it bringeth vs to the ioyfull presence of the Trinitie, where all the Angels and blessed Saincts, will ioyfully embrace vs, after all our labours ended.
it brings us to the joyful presence of the Trinity, where all the Angels and blessed Saints, will joyfully embrace us, After all our labours ended.
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but yet euen as it is then, it is but as that mare vitreum, the Sea of Gods Glasse, Reuel. 4.6. a Sea full of surges, troubles, waues of discontent, and enmity; and besides, brittle as glasse:
but yet even as it is then, it is but as that mare vitreum, the Sea of God's Glass, Revel. 4.6. a Sea full of surges, Troubles, waves of discontent, and enmity; and beside, brittle as glass:
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whiles riches take them the winges of an Eagle, and speedily forsake their owners: so to honour, beauty, strength, the most glorious life therefore is but brittle, and troublesome.
while riches take them the wings of an Eagl, and speedily forsake their owners: so to honour, beauty, strength, the most glorious life Therefore is but brittle, and troublesome.
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but taketh vp the complaint of Iob, crying out, Wherefore is the light giuen to him that is in miserie? and life vnto them that haue heauie hearts? which long for death,
but Takes up the complaint of Job, crying out, Wherefore is the Light given to him that is in misery? and life unto them that have heavy hearts? which long for death,
so that they are forced by sinne creeping on so fast, to cry out, O miserable men that wee are, who shall deliuer vs from the body of this death, Rom. 7.24.
so that they Are forced by sin creeping on so fast, to cry out, Oh miserable men that we Are, who shall deliver us from the body of this death, Rom. 7.24.
many which haue seemed happy in this life, in the next life shall be most miserable, many which in this life haue seemed contemptible, in the next worlde should truely be most glorious:
many which have seemed happy in this life, in the next life shall be most miserable, many which in this life have seemed contemptible, in the next world should truly be most glorious:
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but Iacob blessed Ephraim with his right hand, and Manasseth with his left, Gen. 48. So many a one which in this life seemeth to bee at the right hand of God, by his many externall blessings, shall after death bee turned to the left hand of the vengeance of God:
but Iacob blessed Ephraim with his right hand, and Manasseh with his left, Gen. 48. So many a one which in this life seems to be At the right hand of God, by his many external blessings, shall After death be turned to the left hand of the vengeance of God:
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and contrarily, many that seeme now by their many calamities, to be at the left hand of the curse of God, shall there be brought vnto the right hand of his vnspeakable glory.
and contrarily, many that seem now by their many calamities, to be At the left hand of the curse of God, shall there be brought unto the right hand of his unspeakable glory.
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Thinke now what thou art, thinke what change will follow and let this meditation helpe thee, to prepare thy selfe for death, to put thy house, thy closethouse in order.
Think now what thou art, think what change will follow and let this meditation help thee, to prepare thy self for death, to put thy house, thy closethouse in order.
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The first is, that whosoeuer will haue the house of his soule prepared against death, suffer in his soule no such traitors or weapons as may helpe death against him, those traytors, those weapons are our sinnes, The sting of death is sin, 1. Cor. 15.56.
The First is, that whosoever will have the house of his soul prepared against death, suffer in his soul no such Traitors or weapons as may help death against him, those Traitors, those weapons Are our Sins, The sting of death is since, 1. Cor. 15.56.
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take out blasphemy, cursing, oppression, impatience, hypocrisie, fling them from you, that so you may put your house, your closet house in order, and thrice miserable are they who giue the diuell leaue euery day, to crowd what weapons of sin he list into their soules.
take out blasphemy, cursing, oppression, impatience, hypocrisy, fling them from you, that so you may put your house, your closet house in order, and thrice miserable Are they who give the Devil leave every day, to crowd what weapons of since he list into their Souls.
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Secondly, in the house of the soule and conscience, there must be gotten a true and liuing faith, whereby not onely the weapons of the diuell must bee cast out,
Secondly, in the house of the soul and conscience, there must be got a true and living faith, whereby not only the weapons of the Devil must be cast out,
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All these dyed in the faith, Heb. 11 13. Dying Iacob out of faith could say, Lord I waite for thy saluation, Gen. 49. As hee that was stung by the fiery serpents, was to looke vnto the brasen serpent, and so recouer:
All these died in the faith, Hebrew 11 13. Dying Iacob out of faith could say, Lord I wait for thy salvation, Gen. 49. As he that was stung by the fiery Serpents, was to look unto the brazen serpent, and so recover:
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that by Christ his sinnes may bee couered, that by the touch (not of the hemme of Christ his garment) but of Christ himselfe, all the bloody issues of his sinnes may bee dryed vp:
that by christ his Sins may be covered, that by the touch (not of the hem of christ his garment) but of christ himself, all the bloody issues of his Sins may be dried up:
that when the eyes of his body grow dim by approaching death, hee may yet by the eyes of faith, see Christ Iefus at the right hand of the Father, making intercession for him, labour therefore that thou mayest bee faithfull, that so by faith, thy house, thy closet-house may be put in order.
that when the eyes of his body grow dim by approaching death, he may yet by the eyes of faith, see christ Iefus At the right hand of the Father, making Intercession for him, labour Therefore that thou Mayest be faithful, that so by faith, thy house, thy closethouse may be put in order.
Thirdly, the third action of the soule, to put it in order against death, is, that it bee alwayes willing to open the doore to God, to yeelde it selfe into the hands of God when God calleth.
Thirdly, the third actium of the soul, to put it in order against death, is, that it be always willing to open the door to God, to yield it self into the hands of God when God calls.
or recouering the glory of God, by the sinne of his seruant impeached, or some such like, Nollē me hae in veste, vt videat Thais, loth I am to die before my conscience be fully setled,
or recovering the glory of God, by the sin of his servant impeached, or Some such like, Nollen me hae in veste, vt Videat Thais, loath I am to die before my conscience be Fully settled,
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so olde Simeon, Lord, now lettest thou thy seruant departe in peace according to thy word, Luk. 2.29. On the contrary, a wicked mans soule must be fetcht & twitcht from him, This night shall they fetch away thy soule from thee, Lu. 12. Malus est miles qui imperatore gemens sequitur, He is a bad souldier who followeth his Generall with sighes & sobs.
so old Simeon, Lord, now Lettest thou thy servant depart in peace according to thy word, Luk. 2.29. On the contrary, a wicked men soul must be fetched & twitched from him, This night shall they fetch away thy soul from thee, Lu. 12. Malus est miles qui Imperator gemens sequitur, He is a bad soldier who follows his General with sighs & sobs.
but when he cōmeth to another man full of grace, and knocketh at his body by sicknes, calling, such a soule come forth, the Lord will speake with thee:
but when he comes to Another man full of grace, and knocketh At his body by sickness, calling, such a soul come forth, the Lord will speak with thee:
why fearest thou •ninty & three yeares hast thou serued Christ, and art thou affraid to die? Thus must the soule be prepared willingly to die, that so the closset-house may bee put i• order against death.
why Fearest thou •ninty & three Years hast thou served christ, and art thou afraid to die? Thus must the soul be prepared willingly to die, that so the closset-house may be put i• order against death.
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When any of vs was in our mothers wombe, that she began to look bigge with her burthen, there was made preparation for v• before wee were borne, there were cloues prouided, a midwife and other wiues bespoken,
When any of us was in our mother's womb, that she began to look big with her burden, there was made preparation for v• before we were born, there were cloves provided, a midwife and other wives bespoken,
Beholde, the spirit of God will be as the midwife, the blessed Angels will bee as the helping wiues, the bundle of life eternal is insteed of other clouts prouided to wrape vp our soules in, in, in the time of our comming vnto the other world:
Behold, the Spirit of God will be as the midwife, the blessed Angels will be as the helping wives, the bundle of life Eternal is instead of other clouts provided to wrape up our Souls in, in, in the time of our coming unto the other world:
onely now whiles we are in the wombe of the world, or rather of the Church of God, let vs by faith and charitie, our beleeuing and charitable powers, suck such moisture of grace,
only now while we Are in the womb of the world, or rather of the Church of God, let us by faith and charity, our believing and charitable Powers, suck such moisture of grace,
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