A posie of spirituall flowers taken out of the garden of the holy scriptures, consisting of these sixe sorts: hearts ease, true delight, the worlds wonders, the souls solace, times complaint, the doom of sinners. Gathered for the encouragement of beginners, direction of proceeders, meditation of good hearers, consolation of true beleeuers, expectation of Sions mourners, confusion of irrepentant sinners. By George Webbe, minister of the word.
WHEN Nathaniel, though otherwise an Israelite indeed, A man in whom there was no guile, yet herein had sauored of a spice of incredulitie, in that when Philip had brought him newes of our sweet Sauiour, whom long they had expected,
WHEN Nathaniel, though otherwise an Israelite indeed, A man in whom there was no guile, yet herein had savoured of a spice of incredulity, in that when Philip had brought him news of our sweet Saviour, whom long they had expected,
Philip, to take away that scruple, willeth him to make his eyes the witnesses of that which had bin related to his eares, that both his eyes and eares giuing ioynt testimonie hereof vnto his heart, he might not bee incredulous, but beleeue:
Philip, to take away that scruple, wills him to make his eyes the Witnesses of that which had been related to his ears, that both his eyes and ears giving joint testimony hereof unto his heart, he might not be incredulous, but believe:
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would they would come and see. O that our earth-turmoiling Nabals, who no whit sauour of Nathaniels spirit, but doting vpon these vnprofitable profits of the world, blush not to pollute the ayre with such blasphemous speeches:
would they would come and see. Oh that our earth-turmoiling Nabal's, who no whit savour of nathaniel's Spirit, but doting upon these unprofitable profits of the world, blush not to pollute the air with such blasphemous Speeches:
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VVho is the Almightie that we should serue him? and what profit should wee haue if wee should pray vnto him? which count it but a vaine thing to serue God,
Who is the Almighty that we should serve him? and what profit should we have if we should pray unto him? which count it but a vain thing to serve God,
and demand of vs, What profit wee haue by keeping his commandements? and what pleasure it is that wee walke humbly before the Lord? O that they would take a little of Nathaniels paines to come and see: or hearken vnto Dauids counsell;
and demand of us, What profit we have by keeping his Commandments? and what pleasure it is that we walk humbly before the Lord? Oh that they would take a little of nathaniel's pains to come and see: or harken unto David counsel;
what a good master hee is whom the godly doe serue, what a good Prince he is whom the righteous doe obey, what a sure carde he is on whom the faithfull trust,
what a good master he is whom the godly do serve, what a good Prince he is whom the righteous do obey, what a sure card he is on whom the faithful trust,
and wretched soules, whose soules are out of taste, and neuer made triall of the sweetnes of the Lord, doe thinke, that plus Aloes quam mellis habet, that it hath much bitternes, and but little sweetnes:
and wretched Souls, whose Souls Are out of taste, and never made trial of the sweetness of the Lord, do think, that plus Aloes quam mellis habet, that it hath much bitterness, and but little sweetness:
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Did they once but take a perfect view hereof, with the wisest Salomon, they would subscribe and say, that neither the gold of Ophir, nor the mines of India,
Did they once but take a perfect view hereof, with the Wisest Solomon, they would subscribe and say, that neither the gold of Ophir, nor the mines of India,
and no good thing will hee withhold from them that haue tasted of him. His mercies to them are endlesse, his fauors numberlesse, his comforts infinite;
and no good thing will he withhold from them that have tasted of him. His Mercies to them Are endless, his favors numberless, his comforts infinite;
he is glasse to their eies, musicke to their eares, Honie to their mouth, Balme to their smel, contentation to their will, continuation to their happinesse.
he is glass to their eyes, music to their ears, Honey to their Mouth, Balm to their Smell, contentation to their will, continuation to their happiness.
When a man hath once taken a full taste of him, all worldlie dainties will seeme but vanities, all worldly gaines will seeme but losses, all worldly pleasures will seeme but toyes, all worldly delights will seeme but madnes, all worldly treasures will seeme but dungie trash.
When a man hath once taken a full taste of him, all worldly dainties will seem but vanities, all worldly gains will seem but losses, all worldly pleasures will seem but toys, all worldly delights will seem but madness, all worldly treasures will seem but dungy trash.
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The very taste of this is like vnto Ionathans tasting of the honie combe, whereof when he had put but a drop into his mouth, his dimme eyes were clarified to a quicker sight:
The very taste of this is like unto Ionathans tasting of the honey comb, whereof when he had put but a drop into his Mouth, his dim eyes were clarified to a quicker sighed:
The very taste heereof is enough to rauish the soule, and to cause it to say with Iacob, I haue enough, I haue tasted of this, all other pleasures seeme sowre, to rellish bitter, to be out of taste.
The very taste hereof is enough to ravish the soul, and to cause it to say with Iacob, I have enough, I have tasted of this, all other pleasures seem sour, to relish bitter, to be out of taste.
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O that I had now but Ananias his gift, that to giue a glimse of the eye-dazeling lustre of this so glorious light, I could but touch the moleblind Sauls, the earthworme scoffers of this our age,
Oh that I had now but Ananias his gift, that to give a glimpse of the eye-dazeling lustre of this so glorious Light, I could but touch the moleblind Saul's, the earthworm scoffers of this our age,
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how cleerely should they see, and seeing taste, and tasting testifie, that there is no estate like to a Christian conuersation, no ioy to the solace of a religious heart, no peace to the peace of consciēce, no glorie to the crosse of Christ, no riches to godlinesse, no wisedome to that of the spirit, no pleasures to the soule delights, no sweetnes to the sweetnes of the Lord.
how clearly should they see, and seeing taste, and tasting testify, that there is no estate like to a Christian Conversation, no joy to the solace of a religious heart, no peace to the peace of conscience, no glory to the cross of christ, no riches to godliness, no Wisdom to that of the Spirit, no pleasures to the soul delights, no sweetness to the sweetness of the Lord.
My soule, thou must needes confesse, hadst thou been put to thy choice before thou didst feele a taste heereof, thou couldest not haue asked or desired the tenth part thereof;
My soul, thou must needs confess, Hadst thou been put to thy choice before thou didst feel a taste hereof, thou Couldst not have asked or desired the tenth part thereof;
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And whereas in other delicates satietie may breed lothsomnesse, and the continuall vse of one sort of meate may glut the stomacke, in this taste of the sweetnes of the Lord, the longer I enioy it, the better I know it;
And whereas in other delicates satiety may breed loathsomeness, and the continual use of one sort of meat may glut the stomach, in this taste of the sweetness of the Lord, the longer I enjoy it, the better I know it;
The full fruition thou shalt enioy when thou shalt come to sing Haleluiahs in heauen with the quire of heauen vnto the King of heauen, at whose right hand are fulnes of ioy for euermore.
The full fruition thou shalt enjoy when thou shalt come to sing Hallelujahs in heaven with the choir of heaven unto the King of heaven, At whose right hand Are fullness of joy for evermore.
O sweete Lord, if the taste of thee bee so excellent, how superexcellent shall that sweetnes be, when I shall be satisfied with the fatnes of thine house,
Oh sweet Lord, if the taste of thee be so excellent, how superexcellent shall that sweetness be, when I shall be satisfied with the fatness of thine house,
how full of glorie shall the full prospect be? If there bee so great solaces for thy children in these daies of teares, what shal there be in their day of mariage? If our iaile containe such ioyes, what shall our countrie and kingdome doe?
how full of glory shall the full prospect be? If there be so great solaces for thy children in these days of tears, what shall there be in their day of marriage? If our jail contain such Joys, what shall our country and Kingdom do?
but they are more then I am able to expresse. An vnwise man knoweth it not, Wicked mē think it otherwise. Psal. 92.6. and a foole doth not vnderstand this:
but they Are more then I am able to express. an unwise man Knoweth it not, Wicked men think it otherwise. Psalm 92.6. and a fool does not understand this:
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They say vnto vs, What is your welbeloued more then another welbeloued? Vers. 10. what is your welbeloued more then another Louer? Will they needes know it;
They say unto us, What is your well-beloved more then Another well-beloved? Vers. 10. what is your well-beloved more then Another Lover? Will they needs know it;
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why, Our welbeloued is white and ruddie, the chiefest of tenne thousand, Vers. 12. Vers. 13. his head is as fine gold, his locks curled and black as a rauen, his eyes are like doues vpon the riuers of waters, Vers. 14. his cheekes are as a bed of spices,
why, Our well-beloved is white and ruddy, the chiefest of tenne thousand, Vers. 12. Vers. 13. his head is as fine gold, his locks curled and black as a raven, his eyes Are like Dove upon the Rivers of waters, Vers. 14. his cheeks Are as a Bed of spices,
and as sweete flowers, his lippes like lilies dropping downe pure myrrhe, Ver. 15. his hands as rings of gold set with the Chrysolite, Vers. 16. his hollie like white Iuorie couered with Saphires, his legges as marble set vpon sockets of fine gold, his countenance as Lebanon, excellent as the Cedars;
and as sweet flowers, his lips like lilies dropping down pure myrrh, Ver. 15. his hands as rings of gold Set with the chrysolite, Vers. 16. his holly like white Ivory covered with Sapphires, his legs as Marble Set upon sockets of fine gold, his countenance as Lebanon, excellent as the Cedars;
Yea thou our God art delectable all together, sweete art thou in thy word, sweete in thy promises, sweet in thine inward consolations, sweete in thy mercies, sweete in thy iudgements.
Yea thou our God art delectable all together, sweet art thou in thy word, sweet in thy promises, sweet in thine inward consolations, sweet in thy Mercies, sweet in thy Judgments.
and that my soule knoweth right well, which forgineth all mine iniquities, and healeth all mine infirmities, which redeemed my life from the graue, Psal. 103.3, 4. and crowneth me with mercies and compassiōs.
and that my soul Knoweth right well, which forgineth all mine iniquities, and heals all mine infirmities, which redeemed my life from the graven, Psalm 103.3, 4. and Crowneth me with Mercies and compassions.
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And what shal I say of his iudgements? May we not see Sampsons riddle heerein expounded without the helpe of any Sphinx, Out of the strong commeth sweetnes,
And what shall I say of his Judgments? May we not see Sampsons riddle herein expounded without the help of any Sphinx, Out of the strong comes sweetness,
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O they bee blessed whos God is the Lord Iehoua: The securitie of those vvhich haue tasted the Lord. Psal. 84.5. Isai. 48.21. Blessed is the man whose strength is in thee, and in whose heart are thy waies:
Oh they be blessed whose God is the Lord Iehoua: The security of those which have tasted the Lord. Psalm 84.5. Isaiah 48.21. Blessed is the man whose strength is in thee, and in whose heart Are thy ways:
What an heauenly comfort is it for them to meditate thus often with themselues, that they shall see the good pleasures of the Lord in the land of the liuing, 2. Cor. 5.1. and haue an house not made with hands, but eternall in the heauens!
What an heavenly Comfort is it for them to meditate thus often with themselves, that they shall see the good pleasures of the Lord in the land of the living, 2. Cor. 5.1. and have an house not made with hands, but Eternal in the heavens!
Stoope downe to this all comfort of wealth, pleasure, or delight in the world (in what account or price soeuer they bee with worldly fooles:) there is neuer a Balaam (were he well aduised) but would giue them all for one quarter of an houres feeling of Gods louing kindnes & sweet countenance toward him.
Stoop down to this all Comfort of wealth, pleasure, or delight in the world (in what account or price soever they be with worldly Fools:) there is never a balaam (were he well advised) but would give them all for one quarter of an hours feeling of God's loving kindness & sweet countenance towards him.
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Sillie wretches, albeit they would seem to spend their daies in mirth, and with a light heart to passe away the time, yet (God hee knoweth) with wearie sighes and grones that cannot be expressed, many a time their soules thus reason with themselues:
Silly wretches, albeit they would seem to spend their days in mirth, and with a Light heart to pass away the time, yet (God he Knoweth) with weary sighs and groans that cannot be expressed, many a time their Souls thus reason with themselves:
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if it were in their power, for a part in Gods kingdome? But these pleasures are onely for the Bridegromes friends, these dainties are for the children;
if it were in their power, for a part in God's Kingdom? But these pleasures Are only for the Bridegroom's Friends, these dainties Are for the children;
they haue another drinke to drinke, which others dreame not of, for their meate is of the tree of life, and the Nectar which they sup out of the sweetnes of their gratious God is as a well of water springing vp to euerlasting life.
they have Another drink to drink, which Others dream not of, for their meat is of the tree of life, and the Nectar which they sup out of the sweetness of their gracious God is as a well of water springing up to everlasting life.
they see and feele the seruice of the Lord to bee the chiefest freedome, because the Lord is a plentifull rewarder of them that seeke him, they finde his yoke not cumbersome but easie, and his burthen not heauie but light, so that they are neither idle nor vnfruitfull in the knowledge of the Lord, but ready and prepared to euery good worke:
they see and feel the service of the Lord to be the chiefest freedom, Because the Lord is a plentiful rewarder of them that seek him, they find his yoke not cumbersome but easy, and his burden not heavy but Light, so that they Are neither idle nor unfruitful in the knowledge of the Lord, but ready and prepared to every good work:
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when they haue tasted once of the good word of God, Heb. 6.5. and of the powers of the world to come, O then it is meate and drinke to them to do their fathers will, the precepts of the Lord are the very ioy of their heart, so that they cannot chuse but reioice before the Lord in all that they set their hands vnto.
when they have tasted once of the good word of God, Hebrew 6.5. and of the Powers of the world to come, Oh then it is meat and drink to them to do their Father's will, the Precepts of the Lord Are the very joy of their heart, so that they cannot choose but rejoice before the Lord in all that they Set their hands unto.
And albeit by reason of that remainder of sinne and rebellion of nature, which still sticketh to the ribs euen of Gods dearest children, the flesh in them is oftentimes rebellious against the spirit;
And albeit by reason of that remainder of sin and rebellion of nature, which still sticketh to the ribs even of God's dearest children, the Flesh in them is oftentimes rebellious against the Spirit;
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his holie word to instruct them, his diuine inspirations to illighten them, his sweete Sacraments to nourish them, his often checks of conscience to recall them, his fatherly chastisements to reclaime them, which though they be gall and wormewood to the wicked,
his holy word to instruct them, his divine inspirations to illighten them, his sweet Sacraments to nourish them, his often Checks of conscience to Recall them, his fatherly chastisements to reclaim them, which though they be Gall and wormwood to the wicked,
and may obtaine it? How comfortable is it to reade and to reuolue the booke of comfort? How heauenly a thing is it to be rapt vp as it were into heauen with heauenly meditations, to vse Christian cōference, with our lips alwaies to be declaring the iudgements of the Lord,
and may obtain it? How comfortable is it to read and to revolve the book of Comfort? How heavenly a thing is it to be rapt up as it were into heaven with heavenly meditations, to use Christian conference, with our lips always to be declaring the Judgments of the Lord,
O what a pleasure passing pleasure is this, to haue the word of God dwell in vs plenteously in all wisdome, Coloss. 3.16. teaching and admonishing our selues mutually in Psalmes, hymnes, and spirituall songs, singing, and making melodie to the Lord in our hearts? and to enioy the blessed communion of Saints, which none but Saints do vnderstād what it meaneth, none but the elect cā enioy.
Oh what a pleasure passing pleasure is this, to have the word of God dwell in us plenteously in all Wisdom, Coloss. 3.16. teaching and admonishing our selves mutually in Psalms, Hymns, and spiritual songs, singing, and making melody to the Lord in our hearts? and to enjoy the blessed communion of Saints, which none but Saints do understand what it means, none but the elect can enjoy.
As the vallies are they stretched forth, as gardens by the riuers side, as the Aloe trees which the Lord hath planted, Numb. 24.5.6. and as the cedars besides the waters.
As the valleys Are they stretched forth, as gardens by the Rivers side, as the Aloe trees which the Lord hath planted, Numb. 24.5.6. and as the cedars beside the waters.
and to be of his counsell? To be the Chancellor, Treasurer, or Secretary to an earthly prince, wee see it a matter of great state and much respected honour:
and to be of his counsel? To be the Chancellor, Treasurer, or Secretary to an earthly Prince, we see it a matter of great state and much respected honour:
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& Lord of Lords, thē which title the Angels themselues haue no greater, and which the greatest part of the mightiest Kings and Emperours could neuer attaine vnto? But what doe I speake of seruants? Christ himselfe setteth foorth your estate to be yet more glorious,
& Lord of lords, them which title the Angels themselves have no greater, and which the greatest part of the Mightiest Kings and emperors could never attain unto? But what do I speak of Servants? christ himself sets forth your estate to be yet more glorious,
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when hee saith, I haue not called you seruāts, Ioh. 15.15. but friends, to whom I haue communicated my secrets and minde, vnto which a seruant is not commonly admitted.
when he Says, I have not called you Servants, John 15.15. but Friends, to whom I have communicated my secrets and mind, unto which a servant is not commonly admitted.
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yea fellowe heires with Christ himselfe, then which, what greater priuiledge, what greater prerogatiue can there be? Heare, I pray you, O ye citizens of heauen;
yea fellow Heirs with christ himself, then which, what greater privilege, what greater prerogative can there be? Hear, I pray you, Oh you Citizens of heaven;
may it possibly seeme a small thing to be a people separated vnto God himselfe from the multitude of men, to be the most pretious of all the earth to him,
may it possibly seem a small thing to be a people separated unto God himself from the multitude of men, to be the most precious of all the earth to him,
a royall Priesthood, an holy nation, a peculiar people? See, and with thankfull harts acknowledge this your priuiledge, That you are come to the mount Sion, the citie of the liuing God, the celestiall Ierusalem,
a royal Priesthood, an holy Nation, a peculiar people? See, and with thankful hearts acknowledge this your privilege, That you Are come to the mount Sion, the City of the living God, the celestial Ierusalem,
God is their shepheard, what can they want? Hee is on their side, who can bee against them? He honoreth them, whose disgracing of them can hurt thē? In euery estate he saueth and vpholdeth them by his prouidence, what miserie can befal them? God is their God for euer and euer, Psal. 48.14. euen their guide vnto the death. Psal. 149.9. This honour shall be to all his Saints.
God is their shepherd, what can they want? He is on their side, who can be against them? He Honoureth them, whose disgracing of them can hurt them? In every estate he Saveth and upholdeth them by his providence, what misery can befall them? God is their God for ever and ever, Psalm 48.14. even their guide unto the death. Psalm 149.9. This honour shall be to all his Saints.
And albeit heere it please the Lord for a while to trie thē with affliction, and to chastize them with his correction, to mingle their wine with Aloes,
And albeit Here it please the Lord for a while to try them with affliction, and to chastise them with his correction, to mingle their wine with Aloes,
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How many thousands of thy Saints may say, It was good for vs, yea exceeding good that wee were in troubles? Thou, O Lord, doest loue those whō thou chastenest:
How many thousands of thy Saints may say, It was good for us, yea exceeding good that we were in Troubles? Thou, Oh Lord, dost love those whom thou chastenest:
and albeit no chastising for the present seemeth to bee ioyous, but grieuous; yet afterward it bringeth the quiet fruite of righteousnes vnto them which are therby exercised.
and albeit not chastising for the present seems to be joyous, but grievous; yet afterwards it brings the quiet fruit of righteousness unto them which Are thereby exercised.
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For the afflictions of this world are not worthie of the ioyes that succeed them, and All things (euen afflictiōs themselues) turne to the best to them that feare God,
For the afflictions of this world Are not worthy of the Joys that succeed them, and All things (even afflictions themselves) turn to the best to them that Fear God,
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and to an earthly Prince but at sometime and for some one pleasure is few mens cases to obtain an entrance, when as we may boldly presse in to the portall of thy priuie chamber,
and to an earthly Prince but At sometime and for Some one pleasure is few men's cases to obtain an Entrance, when as we may boldly press in to the portal of thy privy chamber,
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and are soone wearie and cold in praying, yet the spirit helpeth our infirmities, yea the spirit it selfe maketh request for vs with sighes which cannot be expressed.
and Are soon weary and cold in praying, yet the Spirit Helpeth our infirmities, yea the Spirit it self makes request for us with sighs which cannot be expressed.
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their faith being exercised, their hungring after grace, more heereby strengthened and encreased, thēselues stirred vp the better to esteeme of the graces of God whē they haue thē,
their faith being exercised, their hungering After grace, more hereby strengthened and increased, themselves stirred up the better to esteem of the graces of God when they have them,
and to shew themselues more thankfull for them. Whoso is wise will obserue these things, Psal. 107.43. that he may vnderstand the louing kindnes of the Lord:
and to show themselves more thankful for them. Whoso is wise will observe these things, Psalm 107.43. that he may understand the loving kindness of the Lord:
The eyes of all wait vpon him, and he giueth them their foode: Hee maketh the Sun to shine vpon the euill and the good, Matth. 5.45. and sendeth raine on the iust and vniust. Luke 6.35. He is kind euen to the vnkind;
The eyes of all wait upon him, and he gives them their food: He makes the Sun to shine upon the evil and the good, Matthew 5.45. and sends rain on the just and unjust. Luke 6.35. He is kind even to the unkind;
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A taste whereof though they haue here in this world, (and that so glorious as that it is ineffable) yet the full fruition is reserued for them in a better world,
A taste whereof though they have Here in this world, (and that so glorious as that it is ineffable) yet the full fruition is reserved for them in a better world,
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whē they shall bee replenished with the sweetnes of his presence, and see him face to face, at whose right hand are fulnesse of pleasures for euermore.
when they shall be replenished with the sweetness of his presence, and see him face to face, At whose right hand Are fullness of pleasures for evermore.
we were of all men the most miserable (and yet in this life also our sweetnes we feele in God is incomprehensible) but there is reserued for vs a better life,
we were of all men the most miserable (and yet in this life also our sweetness we feel in God is incomprehensible) but there is reserved for us a better life,
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Wee know this that when this earthly house of our tabernacle shall be destroyed, wee haue a building not made with hands, 2. Cor. 5.2. but eternall in the heauens:
we know this that when this earthly house of our tabernacle shall be destroyed, we have a building not made with hands, 2. Cor. 5.2. but Eternal in the heavens:
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but is reserued in heauen for vs, bought and purchased not with gold and siluer, but with a farre more excellent price, euen with the pretious blood of Christ Iesus.
but is reserved in heaven for us, bought and purchased not with gold and silver, but with a Far more excellent price, even with the precious blood of christ Iesus.
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O happie time (it ioyes my very hart to thinke of it before it comes) where this poore soule of mine bidding a farewell to my bodie for a while, shall be carried with no meaner attendants on it,
Oh happy time (it Joys my very heart to think of it before it comes) where this poor soul of mine bidding a farewell to my body for a while, shall be carried with no meaner attendants on it,
then a guard of angels into Abrahams bosome, there to take possession of a kingdome, vpon the receit whereof it shall enter the fee simple of life, which it shall neuer lose:
then a guard of Angels into Abrahams bosom, there to take possession of a Kingdom, upon the receipt whereof it shall enter the fee simple of life, which it shall never loose:
and Archangels, Cherubims and Seraphims, principalities, powers, thrones and dominations, with Abraham, Isaac, Iacob, and all the holy Patriarks, with Isay, Ieremie, Hosea, and all the famous Prophets, with Peter, Iames & Iohn. and all the rest of Christs Apostles,
and Archangels, Cherubims and Seraphims, principalities, Powers, thrones and dominations, with Abraham, Isaac, Iacob, and all the holy Patriarchs, with Saiah, Ieremie, Hosea, and all the famous prophets, with Peter, James & John. and all the rest of Christ Apostles,
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yea with the whole companie of Martyrs, Innocents, Confessors and Saints of God, with them together, to enioy the highest degree of the communiō of Saints for euermore!
yea with the Whole company of Martyrs, Innocents, Confessors and Saints of God, with them together, to enjoy the highest degree of the communion of Saints for evermore!
where there is a banquet, and the cheere is ioy, the exercise singing, the dittie Halleluiahs, the Quire Angels, where all teares shall be wiped away from thine eyes, and there shall be no more death,
where there is a banquet, and the cheer is joy, the exercise singing, the ditty Hallelujahs, the Choir Angels, where all tears shall be wiped away from thine eyes, and there shall be no more death,
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where there is infinite ioy and mirth without sadnes, health without sicknes, light without darknes, felicitic without abatement, all goodnesse without any euill;
where there is infinite joy and mirth without sadness, health without sickness, Light without darkness, felicitic without abatement, all Goodness without any evil;
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where youth florisheth that neuer waxeth old, life lasteth that neuer endeth, beautie that neuer fadeth, loue that neuer cooleth, health that neuer diminisheth, ioy that neuer ceaseth;
where youth flourisheth that never Waxes old, life lasteth that never Endeth, beauty that never fades, love that never cooleth, health that never diminisheth, joy that never ceases;
I will not leaue my solace in this world for the worldlings heauen, a dramme of Christian comfort is better then a pound of earthly ioy, I had rather enioy a taste of this,
I will not leave my solace in this world for the worldlings heaven, a dram of Christian Comfort is better then a pound of earthly joy, I had rather enjoy a taste of this,
IN these desperate diseased times, wherein men are so vniuersallie drunken with their owne conceits, to see how fondly conceited the selfe pleasing humors of Adams children are, I know not whether with Democritus I might laugh;
IN these desperate diseased times, wherein men Are so universally drunken with their own conceits, to see how fondly conceited the self pleasing humours of Adams children Are, I know not whither with Democritus I might laugh;
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An other toadlike swelleth with ambition, seeking after vainglorious honour, as children after feathers flying in the aire, tossed about hither and thither with the blast of manie mouthes.
an other Toad-like Swells with ambition, seeking After vainglorious honour, as children After Feathers flying in the air, tossed about hither and thither with the blast of many mouths.
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or like Tertullus in their eloquence, or like Babels Monarch, proud Nebuchadnezzar, in their building, or like Zenacherib in their greatnes, or like Goliah in their strēgth,
or like Tertullus in their eloquence, or like Babels Monarch, proud Nebuchadnezzar, in their building, or like Sennacherib in their greatness, or like Goliath in their strength,
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All these with a thousand more men pleasing pleasures and delights, (which worldlings value at so high a rate) were they tenne thousand thousand times better then they are, I see no reason why I should count them any better, thē apparant losses, bitter sweets, gliding shadowes, gaudie toyes,
All these with a thousand more men pleasing pleasures and delights, (which worldlings valve At so high a rate) were they tenne thousand thousand times better then they Are, I see no reason why I should count them any better, them apparent losses, bitter sweets, gliding shadows, gaudy toys,
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why wee should set our hearts or fixe our affections vpon any thing here in this world? what gaine can I make? what contentment is it possible that I shuld find in any of these things, whose goodnesse is but in shew, whose pleasure is but in opinion, whose glorie is but as a flower of the field, with which the minde is neuer satisfied, the affection neuer quieted, the appetite neuer contented? but if we had the experience of them all together, we should prooue his testimonie of them all to be most true, who had experience in them more then any, They are vanities of vanities, vanitie of vanities, nothing else but vanitie.
why we should Set our hearts or fix our affections upon any thing Here in this world? what gain can I make? what contentment is it possible that I should find in any of these things, whose Goodness is but in show, whose pleasure is but in opinion, whose glory is but as a flower of the field, with which the mind is never satisfied, the affection never quieted, the appetite never contented? but if we had the experience of them all together, we should prove his testimony of them all to be most true, who had experience in them more then any, They Are vanities of vanities, vanity of vanities, nothing Else but vanity.
when as I see that Nobilitie it selfe (bee it neuer so pretious a pearle in the worlds eye) is but a name without a nature, a shadow without a substance;
when as I see that Nobilt it self (be it never so precious a pearl in the world's eye) is but a name without a nature, a shadow without a substance;
the glorie of it is but a nominall credit begged frō dead men, a trifling title raked from their graues, who are long since dissolued into dust and ashes.
the glory of it is but a nominal credit begged from dead men, a trifling title raked from their graves, who Are long since dissolved into dust and Ashes.
No blood so noble but is attainted with Adams shame, and when the pedigree is fet as farre as possibly it may bee, poore Lazarus may shake hands with rich Diues, and call him cosin.
No blood so noble but is attainted with Adams shame, and when the pedigree is fetched as Far as possibly it may be, poor Lazarus may shake hands with rich Diues, and call him Cousin.
That bodie so trimly adorned with rich apparell & costly ornaments, what are they but the food of vermine and ye crawling place of wormes, the inheritrix of rottennesse and subiect of putrifaction? The time is comming,
That body so trimly adorned with rich apparel & costly Ornament, what Are they but the food of vermin and the crawling place of worms, the inheritrix of rottenness and Subject of putrefaction? The time is coming,
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Me thinkes Caligula was but a foole when he so delighted to touch and handle mony, that laying great heapes of gold in a spatious place, hee might tread on it bare foote,
Me thinks Caligula was but a fool when he so delighted to touch and handle money, that laying great heaps of gold in a spacious place, he might tread on it bore foot,
& lock vp so carefully these so truly called vncertaine riches. O you mony masters and wealth admirers, your riches are not as the water of life alwaies flowing,
& lock up so carefully these so truly called uncertain riches. Oh you money Masters and wealth admirers, your riches Are not as the water of life always flowing,
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Why then doe you cast your eyes vpon that which is nothing? for riches betaketh her selfe to her wings like an Eagle: Prou. 23.5. Psal. 49.17. The rich man shall take nothing away with him when hee dieth, Iob 27.19. neither shall his pompe follow him:
Why then do you cast your eyes upon that which is nothing? for riches betaketh her self to her wings like an Eagl: Prou. 23.5. Psalm 49.17. The rich man shall take nothing away with him when he Dieth, Job 27.19. neither shall his pomp follow him:
whiles worldly misers dreame of multiplying their wealth, poore fooles, death comes and makes a diuorce between them and their goods, and they must returne naked as they came, and what profit then hath the rich man that he hath laboured for the winde? And yet wee see there is no end of the desire of this,
while worldly misers dream of multiplying their wealth, poor Fools, death comes and makes a divorce between them and their goods, and they must return naked as they Come, and what profit then hath the rich man that he hath laboured for the wind? And yet we see there is no end of the desire of this,
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mad Orestes might well iudge such a miserable man much more mad, that standeth thus like Tantalus in the stygean lake, and like the drudging Indians which toile in the golden mines,
mad Orestes might well judge such a miserable man much more mad, that Stands thus like Tantalus in the stygean lake, and like the drudging Indians which toil in the golden mines,
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as if it were made of earth, is euer plotting to ioyne house to house & land to land? and though their inheritance stretch to the plaine of Iordan, yet are alwaies with vnquiet mindes stirring and striuing to inlarge their demains:
as if it were made of earth, is ever plotting to join house to house & land to land? and though their inheritance stretch to the plain of Iordan, yet Are always with unquiet minds stirring and striving to enlarge their demains:
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or thereabouts, will be the most that hee can claime to be his owne. Yet they thinke their houses shall endure for euer, Buildings. Psal. 49.11. euen from generation to generation, and call their lands by their names:
or thereabouts, will be the most that he can claim to be his own. Yet they think their houses shall endure for ever, Buildings. Psalm 49.11. even from generation to generation, and call their Lands by their names:
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For what are all the sumptuous buildings in the world but heapes of stones peeced & patched together with lime and morter, which like to swallowes nests in winter do fall downe of themselues, and which all consuming time at last dissolueth, leauing not so much as one stone vpon another?
For what Are all the sumptuous buildings in the world but heaps of stones pieced & patched together with lime and mortar, which like to Swallows nests in winter do fallen down of themselves, and which all consuming time At last dissolveth, leaving not so much as one stone upon Another?
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Beautifull obiects which delight the eyes, sweete sounds that please the eares, fragrant smels that affect the nose, any other accidents that please the other senses, what they are,
Beautiful objects which delight the eyes, sweet sounds that please the ears, fragrant smells that affect the nose, any other accidents that please the other Senses, what they Are,
Verse 2. thou art mad, and of ioy, what is it that thou doest? laughter is mingled with sorrow, Prou. 14. and mourning ensueth at the end of mirth. Well, he goeth on:
Verse 2. thou art mad, and of joy, what is it that thou dost? laughter is mingled with sorrow, Prou. 14. and mourning ensueth At the end of mirth. Well, he Goes on:
and planted in them trees of all fruite, I haue made me cesternes of water, to water therewith the woods that grow with trees, I haue gotten seruants and maids, Vers 7. Flocks. Cattell.
and planted in them trees of all fruit, I have made me cisterns of water, to water therewith the woods that grow with trees, I have got Servants and maids, Vers 7. Flocks. Cattell.
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and had children borne in the house also I had great possessions of Beoues and Sheepe aboue all that were before me in Ierusalem, Vers. 8. Siluer. Gold. Treasure. Musicke.
and had children born in the house also I had great possessions of Beoues and Sheep above all that were before me in Ierusalem, Vers. 8. Silver. Gold. Treasure. Music.
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Then I looked on all the workes that mine hands had wrought, and on the trauell that I laboured to doe, Vers. 11. and behold all is vanitie and vexation of spirit.
Then I looked on all the works that mine hands had wrought, and on the travel that I laboured to do, Vers. 11. and behold all is vanity and vexation of Spirit.
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shall I reioyce in this my youth, because I am but yet in my youth, in the flower and spring time of mine age? No, no, I know that Childhood and youth are altogether vanitie;
shall I rejoice in this my youth, Because I am but yet in my youth, in the flower and spring time of mine age? No, no, I know that Childhood and youth Are altogether vanity;
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and therefore with Dauid much more iustly may I pray, Remember not the sinnes of my youth, nor my rebellions: Ierem. 31.19. for I am ashamed and confounded because I doe beare the reproch of my youth.
and Therefore with David much more justly may I pray, remember not the Sins of my youth, nor my rebellions: Jeremiah 31.19. for I am ashamed and confounded Because I do bear the reproach of my youth.
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And wee see that Esau hath the fatnes of the earth for his dwelling place, watered with the dew of heauen as well as Iacob. As for friēdship, I could cōmend it,
And we see that Esau hath the fatness of the earth for his Dwelling place, watered with the due of heaven as well as Iacob. As for friendship, I could commend it,
How many be there who (as Augustine ingeniously doth of himself confesse) may complaine of friendship, O nimis inimica amicitia, how dangerous a thing it is that they haue bin linkt in friendship? Single life I finde vncomfortable, and mariage full of trouble.
How many be there who (as Augustine ingeniously does of himself confess) may complain of friendship, O nimis Inimical Amicitia, how dangerous a thing it is that they have been linked in friendship? Single life I find uncomfortable, and marriage full of trouble.
Children indeed are the inheritance of the Lord, and the fruit of the womb is his reward, and by experience I finde it an extraordinarie fauour to haue them like oliue branches about our table;
Children indeed Are the inheritance of the Lord, and the fruit of the womb is his reward, and by experience I find it an extraordinary favour to have them like olive branches about our table;
and be a man neuer so well skild in all Arts and Sciences, yet must he needes confesse (as one of the learnedest in that kinde doth) Hoc vnum scio, Socrates. me nihil scire:
and be a man never so well skilled in all Arts and Sciences, yet must he needs confess (as one of the Learnedest in that kind does) Hoc One scio, Socrates. me nihil Scire:
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Doth not wit many times beguile it selfe, and policies proue snares to intrap thēselues withall? There is one aboue that catcheth the wise in their own craftines, and the Lord knoweth that the thoughts of the wisest are but vaine.
Does not wit many times beguile it self, and policies prove snares to entrap themselves withal? There is one above that Catches the wise in their own craftiness, and the Lord Knoweth that the thoughts of the Wisest Are but vain.
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If I should reckon vp all this worlds vanities, which notwithstanding by worldlings are hunted after as the onely treasures, I should take in hand an endlesse taske, seeing of the same there is no end:
If I should reckon up all this world's vanities, which notwithstanding by worldlings Are hunted After as the only treasures, I should take in hand an endless task, seeing of the same there is no end:
O wretched world, what art thou, but an arke of trauell, a schoole of vanities, a seate of deceit, a labyrinth of errors? what is here in the world that should deserue mine heart to be set vpon it? If the Diuell should carrie me to the toppe of a mountaine, and shew me all the kingdoms of the earth,
Oh wretched world, what art thou, but an Ark of travel, a school of vanities, a seat of deceit, a labyrinth of errors? what is Here in the world that should deserve mine heart to be Set upon it? If the devil should carry me to the top of a mountain, and show me all the kingdoms of the earth,
what could from thence bee presented to mine eyes, but false delights, true asperitie, certaine sorrow, vncertain pleasures, trauelsome labour, fearfull rest? Shall my soule stoope then to so vile a subiect as the world? shall I be staied from the noble seruice of my God,
what could from thence be presented to mine eyes, but false delights, true asperity, certain sorrow, uncertain pleasures, trauelsome labour, fearful rest? Shall my soul stoop then to so vile a Subject as the world? shall I be stayed from the noble service of my God,
Let others be puft vp with knowledge of humane Arts and Sciences, yet I esteeme no knowledge to the knowledge of Christ Iesus and him crucified, by which knowledge I may be able to comprehend with all Saints, Ephes. 3.18.19. what is the breadth, and length, and depth, and height, and to know the loue of Christ which passeth knowledge.
Let Others be puffed up with knowledge of humane Arts and Sciences, yet I esteem no knowledge to the knowledge of christ Iesus and him Crucified, by which knowledge I may be able to comprehend with all Saints, Ephesians 3.18.19. what is the breadth, and length, and depth, and height, and to know the love of christ which passes knowledge.
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Whō haue I in heauen but thee, and who is there on earth that I desire in comparison of thee? Cantic. 1.2. Thy name is as an ointment powred out, Isai. 9.6. therefore the virgins loue thee.
Whom have I in heaven but thee, and who is there on earth that I desire in comparison of thee? Cantic. 1.2. Thy name is as an ointment poured out, Isaiah 9.6. Therefore the Virgins love thee.
Thou art that faithfull witnesse, that Prince of the Kings of the earth, that Alpha and Omega, the first and the last, which hast the key of Dauid, Reuel. 2.7. and openest and no man shutteth, Reuel. 1.18. and shuttest and no man openeth, yea the very keyes of hell and of death: Heb. 13.8. Iesus Christ yesterday and to day, the same for euer.
Thou art that faithful witness, that Prince of the Kings of the earth, that Alpha and Omega, the First and the last, which haste the key of David, Revel. 2.7. and openest and no man shutteth, Revel. 1.18. and shuttest and no man Openeth, yea the very keys of hell and of death: Hebrew 13.8. Iesus christ yesterday and to day, the same for ever.
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O thou whom my soule loueth, Christ the true gaine. Philip. 1.21. my only gaine Christ Iesus, thou art to mee both in life and death aduantage. In life;
Oh thou whom my soul loves, christ the true gain. Philip. 1.21. my only gain christ Iesus, thou art to me both in life and death advantage. In life;
By him I doe recouer backe againe that right and title to his creatures, which was lost by Adam: By him the curses of this life are turned into blessings;
By him I do recover back again that right and title to his creatures, which was lost by Adam: By him the curses of this life Are turned into blessings;
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he hath made vs Kings and Priests vnto God, and euen in this life hath giuen vnto vs the earnest of his spirit, with a full assurance that hee will neuer faile vs.
he hath made us Kings and Priests unto God, and even in this life hath given unto us the earnest of his Spirit, with a full assurance that he will never fail us
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and hath changed the condition of it, by making it of the gate of hell, the priuie portall of eternall life. O death, 1. Cor. 15.55.56.57. where is thy sting!
and hath changed the condition of it, by making it of the gate of hell, the privy portal of Eternal life. Oh death, 1. Cor. 15.55.56.57. where is thy sting!
who shall change our vile bodie, Philip. 3.21. that it may be fashioned like vnto his glorious bodie, according to the mightie working, whereby hee is able to subdue all things to himselfe.
who shall change our vile body, Philip. 3.21. that it may be fashioned like unto his glorious body, according to the mighty working, whereby he is able to subdue all things to himself.
A figge then for the imaginary treasurie of the Popish Church, wherein as in a chest, they say, are laid vp, not only the ouerplus of the merits of Christ,
A fig then for the imaginary treasury of the Popish Church, wherein as in a chest, they say, Are laid up, not only the overplus of the merits of christ,
Is not Christ alone our full and perfect gaine? Is there not in him an alsufficient treasurie for his Church? And are they not in him compleat? All other gaine is but matter for the dunghil: None for me but Christ.
Is not christ alone our full and perfect gain? Is there not in him an All-sufficient treasury for his Church? And Are they not in him complete? All other gain is but matter for the dunghill: None for me but christ.
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I will set before mine eyes Christ crucified, and diue both bodie and soule into his blood: Shew me, Cantic. 1.6. O thou whom my soule loueth, where thou feedest, where thou liest at noone; Cantic. 2.4. I will seeke him and take hold on him, and leaue him not vntill I haue gotten him:
I will Set before mine eyes christ Crucified, and dive both body and soul into his blood: Show me, Cantic. 1.6. O thou whom my soul loves, where thou Feedest, where thou liest At noon; Cantic. 2.4. I will seek him and take hold on him, and leave him not until I have got him:
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he hath made me free of the celestiall incorporation, my desire onely is to bee found in him, that I may bee a member of that body wherof he is head, a branch of him the heauenly vine, that I may be in him and he in me, that by him I might be reconciled to God, and accepted to his fauour eternally:
he hath made me free of the celestial incorporation, my desire only is to be found in him, that I may be a member of that body whereof he is head, a branch of him the heavenly vine, that I may be in him and he in me, that by him I might be reconciled to God, and accepted to his favour eternally:
that I may finde and feele in mee the vertue of his resurrection, whereby as I feele the full and perfect satisfaction of my sinnes by him that died for my sinnes,
that I may find and feel in me the virtue of his resurrection, whereby as I feel the full and perfect satisfaction of my Sins by him that died for my Sins,
and rose againe for my iustification, so likewise I may feele that spirituall viuification, wherby I may bee raised vp from the death of sin vnto newnes of life.
and rose again for my justification, so likewise I may feel that spiritual vivification, whereby I may be raised up from the death of since unto newness of life.
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and may feele within me the mortification of my flesh, by crucifying the affections and the lust thereof, If by any meanes I might attaine to the resurrection of the dead, that my sleepie soule might awake from sin,
and may feel within me the mortification of my Flesh, by crucifying the affections and the lust thereof, If by any means I might attain to the resurrection of the dead, that my sleepy soul might awake from since,
and stand vp from the dead, and might cast off concerning the conuersation in times past the old man which is corrupt through the deceiueable lusts, and might be renued in the spirit of my minde,
and stand up from the dead, and might cast off Concerning the Conversation in times passed the old man which is corrupt through the deceivable Lustiest, and might be renewed in the Spirit of my mind,
vile wretch that I am, I am carnall, sold vnder sinne, and sodden in iniquitie: For I know that in me, that is, in my flesh, Rom. 7.18. dwelleth no good thing:
vile wretch that I am, I am carnal, sold under sin, and sodden in iniquity: For I know that in me, that is, in my Flesh, Rom. 7.18. dwells not good thing:
O wretched man that I am, Verse 24. who shall deliuer me from this bodie of sin? What way, what meanes shall I take to find my Christ and to bee found in him? This one thing will I doe, I will forget that which is behinde,
Oh wretched man that I am, Verse 24. who shall deliver me from this body of since? What Way, what means shall I take to find my christ and to be found in him? This one thing will I do, I will forget that which is behind,
and set my affections only in heauen. Farewell my former vaine and transitorie delights; all my delight now shall be vpon ye Saints, and such as excell in vertue:
and Set my affections only in heaven. Farewell my former vain and transitory delights; all my delight now shall be upon you Saints, and such as excel in virtue:
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Farewell all ouerweening loue of Parents, wife, or childe, for there is one my father which is in heauen, into whose hands I was cast euen from my mothers wombe:
Farewell all overweening love of Parents, wife, or child, for there is one my father which is in heaven, into whose hands I was cast even from my mother's womb:
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Farewel affected knowledge and learnings lore; for I esteeme not to know any thing, saue Iesus Christ and him crucified: Farewell humanists and artists studies;
Farewell affected knowledge and learning's lore; for I esteem not to know any thing, save Iesus christ and him Crucified: Farewell humanists and artists studies;
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Farewell Astronomie, acquaintance with the Starres, soare vp I will aboue the starrie skie, to know him that in his right hand holdeth the seuen starres:
Farewell Astronomy, acquaintance with the Stars, soar up I will above the starry sky, to know him that in his right hand holds the seuen Stars:
PAul, the Apostle of the Gentiles, disputing with the Athenians, the most wise & learned amongst the Gentiles, when hee saw their blind deuotions in ignorantly giuing worship vnto God vnknowne (as by ye inscriptiō on one of their Altars he did perceiue) wondred much at this their ignorance, that this great God should be to thē vnknowne, seeing that by groping after him they could not chuse but finde him in the very workes of wonder which hee had done.
PAul, the Apostle of the Gentiles, disputing with the Athenians, the most wise & learned among the Gentiles, when he saw their blind devotions in ignorantly giving worship unto God unknown (as by you inscription on one of their Altars he did perceive) wondered much At this their ignorance, that this great God should be to them unknown, seeing that by groping After him they could not choose but find him in the very works of wonder which he had done.
For albeit the heauen is his throne, Isai. 66.1. 1. King. 6.1. and the earth his footstoole, neither dwelleth hee in Temples made with hands, and no man hath seene any similitude or likenes of him at any time, Act. 14.17. yet hath hee not left himselfe without sufficient witnes, not onely in his word, but also in his works;
For albeit the heaven is his throne, Isaiah 66.1. 1. King. 6.1. and the earth his footstool, neither dwells he in Temples made with hands, and no man hath seen any similitude or likeness of him At any time, Act. 14.17. yet hath he not left himself without sufficient witness, not only in his word, but also in his works;
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yea, The inuisible things of him, that is, Rom. 1.20. his eternall power and Godhead are seene by the creation of the world, being cōsidered in his works, that men might be without excuse.
yea, The invisible things of him, that is, Rom. 1.20. his Eternal power and Godhead Are seen by the creation of the world, being considered in his works, that men might be without excuse.
Which when I think vpon, I cannot chuse but wonder at ye Buzzardlike Atheists soule-blinded monsters of our age, who in their hearts do say, Psal. 14.1.
Which when I think upon, I cannot choose but wonder At you Buzzardlike Atheists soul-blinded monsters of our age, who in their hearts do say, Psalm 14.1.
They see an Heauen abundant in varietie of influences ouer them, an Earth so plentifull in al sorts of commodities vnder them, a Sea so full of wonders by thē, they see a world which is a building infinitly admirable,
They see an Heaven abundant in variety of influences over them, an Earth so plentiful in all sorts of commodities under them, a Sea so full of wonders by them, they see a world which is a building infinitely admirable,
the whole world being a booke or large volume, and euery kinde of the so many kinds of creatures being a leafe or page, wherein in grand characters and great capitall letters are engrauen the wonders of our God most wonderful,
the Whole world being a book or large volume, and every kind of the so many Kinds of creatures being a leaf or page, wherein in grand characters and great capital letters Are engraved the wonders of our God most wondered,
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For first, when I look vp to the heauens, and fixe mine eyes on those superiour Orbes, me thinketh these very heauens abundantly declare the glorie of God, Psal. 8.3. Psal. 19.1. and the firmament sheweth his handy work:
For First, when I look up to the heavens, and fix mine eyes on those superior Orbs, me Thinketh these very heavens abundantly declare the glory of God, Psalm 8.3. Psalm 19.1. and the firmament shows his handy work:
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whose huge proportion when I behold like molten glasse, and meditate vpon the varietie of influences in the same, managed by so admirable a consort of diuers motions which thwart,
whose huge proportion when I behold like melted glass, and meditate upon the variety of influences in the same, managed by so admirable a consort of diverse motions which thwart,
and yet disturbe not one another, then saith my soule within it selfe; O Lord my God, Psal. 104.1.2. thou art exceeding great, thou art clothed with glorie and honor, Psal. 104.1.2. which couerest thy selfe with light as with a garment, and spreadest out the heauens like a curtaine.
and yet disturb not one Another, then Says my soul within it self; O Lord my God, Psalm 104.1.2. thou art exceeding great, thou art clothed with glory and honour, Psalm 104.1.2. which coverest thy self with Light as with a garment, and spreadest out the heavens like a curtain.
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O how beautifull, how glorious, how admirable must the heauen of heauens be, seeing there is so glorious a lustre in this lower heauen that is so obuious to our eyes!
Oh how beautiful, how glorious, how admirable must the heaven of heavens be, seeing there is so glorious a lustre in this lower heaven that is so obvious to our eyes!
Here hath he set a Tabernacle for the Sun, which commeth foorth as a bridegroome out of his chamber, Psal. 19.4.5.6. and reioyceth like a giant to runne his race:
Here hath he Set a Tabernacle for the Sun, which comes forth as a bridegroom out of his chamber, Psalm 19.4.5.6. and rejoices like a giant to run his raze:
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and therefore (though it seem but smal vnto our eyes, yet) reason demōstrateth that it must needs surmount in greatnes al the earth? Who can describe his circular motiō in his neuer wearied race? who can track his yeerely beaten path thorow the Zodiack,
and Therefore (though it seem but small unto our eyes, yet) reason Demonstrates that it must needs surmount in greatness all the earth? Who can describe his circular motion in his never wearied raze? who can track his yearly beaten path thorough the Zodiac,
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or the milke-white way? what Eagle-sighted eye dareth to confront his beames, and is not dazeled at his lustre? what tongue is able to describe his influence,
or the milkwhite Way? what Eagle-sighted eye dareth to confront his beams, and is not dazzled At his lustre? what tongue is able to describe his influence,
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Come we from this Landlord of light the Sunne vnto his Freeholder, Heauens lesser light, the Moone, and who would thinke so full a bodie to our eyes should be so many degrees inferiour to the Sunne in greatnes, were it not for her neernes? who can record the influences of this palefaced president of the night,
Come we from this Landlord of Light the Sun unto his Freeholder, Heavens lesser Light, the Moon, and who would think so full a body to our eyes should be so many Degrees inferior to the Sun in greatness, were it not for her neernes? who can record the influences of this palefaced president of the night,
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or sufficiently admire her wainings, and encreasings, her often changes and eclipses? who can but wonder at her more then strange effects in the sad and silent time of night, when the beasts of the forrest come abroad,
or sufficiently admire her wainings, and increasings, her often changes and Eclipses? who can but wonder At her more then strange effects in the sad and silent time of night, when the beasts of the forest come abroad,
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and the hungrie lions rore after their pray? The more I fixe mine eyes vpon the firmament, the more mine eyes are dazeled with the great varietie of wonders in the same:
and the hungry Lions roar After their prey? The more I fix mine eyes upon the firmament, the more mine eyes Are dazzled with the great variety of wonders in the same:
or situation? Can we restraine the sweet influences of the Pleiades? Iob 38.31, 32, 33, 34. or loose the bands of Orion? Can we bring foorth Mazaroth in their times,
or situation? Can we restrain the sweet influences of the Pleiades? Job 38.31, 32, 33, 34. or lose the bans of Orion? Can we bring forth Mazaroth in their times,
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the foundations also of the mountaines shake at his displeasure, a smoake goeth out at his nostrils, Psal. 18.7.8.9.14. and a consuming fire out of his mouth, coales are kindled thereat:
the foundations also of the Mountains shake At his displeasure, a smoke Goes out At his nostrils, Psalm 18.7.8.9.14. and a consuming fire out of his Mouth, coals Are kindled thereat:
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After that a noise soundeth, hee thundreth with the voyce of his Maiestie, and his Demicanons rore so terribly through the clouds, that the vndantedst Caligula cannot chuse but quake and tremble at the noise thereof.
After that a noise soundeth, he Thundereth with the voice of his Majesty, and his Demicanons roar so terribly through the Clouds, that the vndantedst Caligula cannot choose but quake and tremble At the noise thereof.
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but how little a portiō haue we heard of him, and who can record the one halfe of his workes of wonder? It is our God that bringeth the windes out of his treasurie,
but how little a portion have we herd of him, and who can record the one half of his works of wonder? It is our God that brings the winds out of his treasury,
What a wonderfull thing it is to consider the opening of the windowes of heauen, and the distilling of the raine frō aboue, whereby the earth is watred,
What a wonderful thing it is to Consider the opening of the windows of heaven, and the distilling of the rain from above, whereby the earth is watered,
The eye maruelleth at the whitenes of it, it dazeleth the eye with the glistering shining of it, the senses stand astonished to see it beget againe the mother of which it selfe was begotten.
The eye marveleth At the whiteness of it, it dazzleth the eye with the glistering shining of it, the Senses stand astonished to see it beget again the mother of which it self was begotten.
and it selfe being nought but water, yet by an Antiperistasis of heate and cold (a thing in Nature admirable) is conglobated into a stone, deadly to the herbes,
and it self being nought but water, yet by an Antiperistasis of heat and cold (a thing in Nature admirable) is conglobated into a stone, deadly to the herbs,
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when the earth groweth into hardnes, and the clods like iron are fast together? The hoare frosts lie vpon the earth like ashes, who can abide the cold of the ice? When the North winde bloweth,
when the earth grows into hardness, and the clods like iron Are fast together? The hoar frosts lie upon the earth like Ashes, who can abide the cold of the ice? When the North wind blows,
an ice is frozen of the water, it abideth vpon the superficies thereof, and clotheth the waters as with a breastplate, the Sunne ariseth and it melteth,
an ice is frozen of the water, it Abideth upon the superficies thereof, and clotheth the waters as with a breastplate, the Sun arises and it melts,
yet who can perceiue the breadth of it, or reckon the circuit of the same? The Earth is set vpon a foundation immoueable, and yet the foundation thereof is a thing of nought, hanging in the middle of the ayre:
yet who can perceive the breadth of it, or reckon the circuit of the same? The Earth is Set upon a Foundation immovable, and yet the Foundation thereof is a thing of nought, hanging in the middle of the air:
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whose figure although it bee sphaericall like a globe or bowle, yet by the alprouident dispositiō of the Almighty Creator, is so interlined with hils,
whose figure although it be spherical like a Globe or bowl, yet by the alprouident disposition of the Almighty Creator, is so interlined with hills,
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Here wee see the loftie mountaines giuing statelie prospect from their aspiring tops; here, the humble Vallies to laugh and sing with corne and grassie profits;
Here we see the lofty Mountains giving stately prospect from their aspiring tops; Here, the humble Valleys to laugh and sing with corn and grassy profits;
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here, the crystall springs and siluer riuers sliding, sometimes more silently, sometimes in a basser sort, sometimes in a shriller note making musick amongst the pepbles.
Here, the crystal springs and silver Rivers sliding, sometime more silently, sometime in a baser sort, sometime in a shriller note making music among the pepbles.
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And as we walke by the way, O what a glorious spectacle it is to view the flagrant Meddowes cloathed with grasse, and enameled with al sort of eye-pleasing flowers;
And as we walk by the Way, Oh what a glorious spectacle it is to view the flagrant Meadows clothed with grass, and enameled with all sort of eye-pleasing flowers;
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and their liues to feeding weake and feeble man, Lord thinke I then, of how vnmatchable power and vnbounded wisedome art thou, which couldest subdue without repining these so great to this so little?
and their lives to feeding weak and feeble man, Lord think I then, of how unmatchable power and unbounded Wisdom art thou, which Couldst subdue without repining these so great to this so little?
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how can I but admire the incōparable maiesty of the Creator? Behold Behemoh whom hee hath made to licke grasse like the oxe, whose taile is like the Cedar, Vers. 17. his bones like staues of brasse,
how can I but admire the incomparable majesty of the Creator? Behold Behemoth whom he hath made to lick grass like the ox, whose tail is like the Cedar, Vers. 17. his bones like staves of brass,
can the trees couer him with shadow, or can the willowes of the riuer compasse him about? The great and princely Lions roring after their pray, doe seeke their meate of God, Iob 39.1.2. when they couch in their places, and remaine in the couert to lie in wait:
can the trees cover him with shadow, or can the willows of the river compass him about? The great and princely Lions roaring After their prey, do seek their meat of God, Job 39.1.2. when they couch in their places, and remain in the covert to lie in wait:
Who can tame the Vnicorne and bring him to the crib? What pleasant wings hath God giuen to the Peacocks? what wings of brasse vnto the Ostrich? what length of daies vnto the Hart, swiftnes vnto the Hare, wilinesse vnto the Fox,
Who can tame the Unicorn and bring him to the crib? What pleasant wings hath God given to the Peacocks? what wings of brass unto the Ostrich? what length of days unto the Heart, swiftness unto the Hare, wiliness unto the Fox,
and yet, good Lord, in them how many workes of wonders? The wisest of either Heathen or Christian Sages sendeth vs to little Pismires, Ants or Emmets to learne diligence, for they hauing no guide, Prou. 6.6.7.8. gouernour, nor ruler, prepare their meate in summer, and gather their foode in harnest.
and yet, good Lord, in them how many works of wonders? The Wisest of either Heathen or Christian Sages sends us to little Pismires, Aunts or Emmets to Learn diligence, for they having no guide, Prou. 6.6.7.8. governor, nor ruler, prepare their meat in summer, and gather their food in harnessed.
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and the glory of whose merchandise cannot be matched by any wit or art of man? What Spinster can make a webbe like the contemned Spider? or Weauer frame vpon his woofe so exquisite a forrell, as the little Silkworme weaueth out of his bowels? If I should reckon vp al the mightie wonders in these little creatures,
and the glory of whose merchandise cannot be matched by any wit or art of man? What Spinster can make a web like the contemned Spider? or Weauer frame upon his woof so exquisite a forrell, as the little Silkworm weaveth out of his bowels? If I should reckon up all the mighty wonders in these little creatures,
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O how secret & hidden vertue may we behold in most of them? what especiall vse in each of them? Yea diue wee downe into the bowels of the earth, what store of proiects wonderful lie hidden there? There the Siluer mineral hath his veine, and the burnished Gold his place;
Oh how secret & hidden virtue may we behold in most of them? what especial use in each of them? Yea dive we down into the bowels of the earth, what store of projects wondered lie hidden there? There the Silver mineral hath his vein, and the burnished Gold his place;
And shall I thē tread vpon so rich a Theater as the earth, and not acknowledge the wondrous Maiestie of God the founder? O, no, senselesse and brutish creature were I then:
And shall I them tread upon so rich a Theater as the earth, and not acknowledge the wondrous Majesty of God the founder? O, no, senseless and brutish creature were I then:
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Therefore this (my soule) must euer bee the burthen of my song, O Lord, how manifold are thy workes? Psal. 104.24.25 In wisedome hast thou made them all:
Therefore this (my soul) must ever be the burden of my song, Oh Lord, how manifold Are thy works? Psalm 104.24.25 In Wisdom hast thou made them all:
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Which when I do behold, and know that it is but water, (and that is an humor naturally spreading) and yet see it higher then the earth, against its owne nature without limit solid, Lord, thinke I then, how wonderfull are thy workes, thou mightie controller of the Sea? How could this be? How commeth this to passe? Surely thou hast set vp the Sea with doores,
Which when I do behold, and know that it is but water, (and that is an humour naturally spreading) and yet see it higher then the earth, against its own nature without limit solid, Lord, think I then, how wonderful Are thy works, thou mighty controller of the Sea? How could this be? How comes this to pass? Surely thou hast Set up the Sea with doors,
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They that goe downe into the sea in ships, Psal. 106.23.24 25.26.27.28.29. and occupy in the great waters, they see the workes of the Lord, and his wonders in the deepe.
They that go down into the sea in ships, Psalm 106.23.24 25.26.27.28.29. and occupy in the great waters, they see the works of the Lord, and his wonders in the deep.
there remaineth that Leuiathan, whose skales are like strōg shields, whose bones are like barres of iron, his heart as strong as a stone, Vers. 6. Vers. 15. and as hard as the nether milstone, his neisings make the light to shine,
there remains that Leviathan, whose scales Are like strong shields, whose bones Are like bars of iron, his heart as strong as a stone, Vers. 6. Vers. 15. and as hard as the neither millstone, his neisings make the Light to shine,
Neither were these things created onely for a shew, but for the vse of man, whom God made in his owne image according to his own likenes, to rule ouer the fish of the Sea, Gen. 1.26. and ouer the foule of the heauen, and ouer the beasts, & ouer euery thing that creepeth and mooueth on the earth:
Neither were these things created only for a show, but for the use of man, whom God made in his own image according to his own likeness, to Rule over the Fish of the Sea, Gen. 1.26. and over the foul of the heaven, and over the beasts, & over every thing that creeps and moveth on the earth:
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which when I do consider, Lord, say I then, what is man that thou art mindfull of him, Psal. 8.5.6. and the son of man that thou visitest him? thou hast made him heere on earth as a Demigod, &c rowned him with glorie and worship.
which when I do Consider, Lord, say I then, what is man that thou art mindful of him, Psalm 8.5.6. and the son of man that thou visitest him? thou hast made him Here on earth as a Demigod, etc. round him with glory and worship.
For man being the last of all the workes created, and the end for whose sake the rest of the creatures were created, could not but be the chiefest and most perfect worke of all these worldlie creatures:
For man being the last of all the works created, and the end for whose sake the rest of the creatures were created, could not but be the chiefest and most perfect work of all these worldly creatures:
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whose reason, as the most powerfull mistris power of the soule, subdueth to her dominion and direction the seruill vnderfaculties and sensuall appetites,
whose reason, as the most powerful mistress power of the soul, subdueth to her dominion and direction the servile vnderfaculties and sensual appetites,
whose heart hauing the middle part of the body for his habitation, giueth life and heate vnto all the rest of the parts of the bodie, whereby they bee preserued & inabled to performe their naturall and proper functions;
whose heart having the middle part of the body for his habitation, gives life and heat unto all the rest of the parts of the body, whereby they be preserved & enabled to perform their natural and proper functions;
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Who can sufficiently expresse or wonder enough at the excellēcie of man, so little a creature made but of the dust? That he by contemplatiō should soare vp to the skies,
Who can sufficiently express or wonder enough At the excellency of man, so little a creature made but of the dust? That he by contemplation should soar up to the skies,
and be able to discourse of the motiōs, aspects, and effects of the celestiall orbe; that he should ride vpon the Seas, and search, and passe ouer the liquid floods;
and be able to discourse of the motions, aspects, and effects of the celestial orb; that he should ride upon the Seas, and search, and pass over the liquid floods;
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that he should contriue the Arts and Sciences to a methode, and being absent to speak to men farre distant by letters written, that hee should in this mortalitie seeke after immortalitie,
that he should contrive the Arts and Sciences to a method, and being absent to speak to men Far distant by letters written, that he should in this mortality seek After immortality,
THE ANCHOR of the Soule. 1. TIM. 1.15. This is a true saying, and by all meanes worthie to be receiued, that Christ Iesus came into the world to saue sinners; whereof I am chiefe.
THE ANCHOR of the Soul. 1. TIM. 1.15. This is a true saying, and by all means worthy to be received, that christ Iesus Come into the world to save Sinners; whereof I am chief.
AVgustine (as Possidonius doeth record) for ye more deepe impression of his most serious meditation, was wont to chuse out of Dauids heauenlie Psalmes certain select sentences, which in his bed-chamber walles he caused to be engrauen, that he might reade and meditate thereon euen in his bed.
Augustine (as Posidonius doth record) for you more deep impression of his most serious meditation, was wont to choose out of David heavenly Psalms certain select sentences, which in his bedchamber walls he caused to be engraved, that he might read and meditate thereon even in his Bed.
whether I eate or drinke, or sit, or walke, to muse and meditate vpon this worthie word of Truth, by all meanes worthie to bee thought vpon, That no lesse then the Sonne of God and Prince of peace Christ Iesus my Lord my God, should vouchsafe to come into the world,
whither I eat or drink, or fit, or walk, to muse and meditate upon this worthy word of Truth, by all means worthy to be Thought upon, That no less then the Son of God and Prince of peace christ Iesus my Lord my God, should vouchsafe to come into the world,
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and take vpon him our nature, to saue sinners his greatest enemies, in which predicament, I, G.W. humbly and ingenuouslie acknowledge my selfe to be the chiefest.
and take upon him our nature, to save Sinners his greatest enemies, in which predicament, I, G.W humbly and ingenuously acknowledge my self to be the chiefest.
For why, we haue a most sure word of the Prophets, and the Apostles, testifying the certificate thereof vnto our soules, whereto as to a stable pillar wee may leane.
For why, we have a most sure word of the prophets, and the Apostles, testifying the certificate thereof unto our Souls, whereto as to a stable pillar we may lean.
If like metius Suffetius his bodie, my soule were racked asunder betweene hopes and feares, what comfort could I haue of any worldly comfort? or if my perswasion onely heerein were coniecturall grounded vpon no better foundation then on likelihoods,
If like Metius Suffetius his body, my soul were racked asunder between hope's and fears, what Comfort could I have of any worldly Comfort? or if my persuasion only herein were conjectural grounded upon no better Foundation then on likelihoods,
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how could I chuse but be dismaied with a mutinie of doubts? Or were my certaintie herein but the warrant of a mortall man, I might be soone beguiled by trusting to so fickle ground.
how could I choose but be dismayed with a mutiny of doubts? Or were my certainty herein but the warrant of a Mortal man, I might be soon beguiled by trusting to so fickle ground.
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But this hope is more then hope, my confidence is not coniecturall but infallible, my warrant is sealed vnto mee more then by the bare word of a mortall man:
But this hope is more then hope, my confidence is not conjectural but infallible, my warrant is sealed unto me more then by the bore word of a Mortal man:
The Apostles which spake not of thēselues, but as they were inspired from the holy Ghost, confirme the same vnto mee, and I know their testimonie is true.
The Apostles which spoke not of themselves, but as they were inspired from the holy Ghost, confirm the same unto me, and I know their testimony is true.
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yea vnder farre surer euidence then any writing, lease, seale, witnes, or any humane order can imagine? But more, my soule, God that hath sealed it vnto thee, hath alreadie giuen thee the earnest herein of his owne spirit,
yea under Far Surer evidence then any writing, lease, seal, witness, or any humane order can imagine? But more, my soul, God that hath sealed it unto thee, hath already given thee the earnest herein of his own Spirit,
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Is that presumption which of purpose belongeth to thine apprehension and application? To rest on the full assurance of the forgiuenes of thy sinnes, is not arrogancie, but faith;
Is that presumption which of purpose belongeth to thine apprehension and application? To rest on the full assurance of the forgiveness of thy Sins, is not arrogancy, but faith;
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Doest thou not heare, the Apostle counselling thee neuer to rest vntill thou hast gotten the full assurance of this so great a benefit? Doest thou not heare thy blessed Sauiour perswading thee aboue all other things to reioyce in this assurance? And doest thou not heare him checking thee for this thy doubting;
Dost thou not hear, the Apostle counseling thee never to rest until thou hast got the full assurance of this so great a benefit? Dost thou not hear thy blessed Saviour persuading thee above all other things to rejoice in this assurance? And dost thou not hear him checking thee for this thy doubting;
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O but the multitude of my sins stand vp as a rampier or mount against me and biddeth me feare, and Satan telleth me that this full perswasion, is but only a fantasie and strong imagination of mine owne head,
Oh but the multitude of my Sins stand up as a rampier or mount against me and bids me Fear, and Satan Telleth me that this full persuasion, is but only a fantasy and strong imagination of mine own head,
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thou hast not receiued the spirit of bondage to feare againe, Rom. 8.15.16. but the spirit of adoption, whereby thou criest, Abba, father, and this spirit beareth witnes with thee that thou art the childe of God.
thou hast not received the Spirit of bondage to Fear again, Rom. 8.15.16. but the Spirit of adoption, whereby thou Christ, Abba, father, and this Spirit bears witness with thee that thou art the child of God.
For know (wrangling Satan) that I stand not vpon weake tearmes or blinde presumptions, like many a carnall Gospeller, which notwithstanding hee heareth that Christs flocke is small,
For know (wrangling Satan) that I stand not upon weak terms or blind presumptions, like many a carnal Gospeler, which notwithstanding he hears that Christ flock is small,
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I flatter not my self in mine owne conceit, but haue the testimonie of a twofold witnes, the spirit of God beareth witnesse with my spirit, that I am the child of God.
I flatter not my self in mine own conceit, but have the testimony of a twofold witness, the Spirit of God bears witness with my Spirit, that I am the child of God.
which maketh me with boldnes to crie, Abba, father, vnto him, and this very spirit helpeth mine infirmities, that whereas I know not to pray as I ought, the spirit it selfe maketh request for mee with sighes that cannot bee expressed.
which makes me with boldness to cry, Abba, father, unto him, and this very Spirit Helpeth mine infirmities, that whereas I know not to pray as I ought, the Spirit it self makes request for me with sighs that cannot be expressed.
not as if poore I in any sort could performe a perfect obedience vnto them, but because in his acceptance the will of the beleeuer is taken for obedience.
not as if poor I in any sort could perform a perfect Obedience unto them, but Because in his acceptance the will of the believer is taken for Obedience.
For what sweeter comfort can I finde? what more ioyfull newes can I muse vpon? What can be more acceptable then the welles of water to a thirsty soule? What more delightfull then in warre to heare of peace, in miserie to heare of mercy, in the midst of death to heare of life? and yet all this and more then this wee finde heere in this true saying, most worthie by all meanes to be receiued, that Christ Iesus came into the world to saue sinners. No newes like to this:
For what Sweeten Comfort can I find? what more joyful news can I muse upon? What can be more acceptable then the wells of water to a thirsty soul? What more delightful then in war to hear of peace, in misery to hear of mercy, in the midst of death to hear of life? and yet all this and more then this we find Here in this true saying, most worthy by all means to be received, that christ Iesus Come into the world to save Sinners. No news like to this:
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Well might the heauenly newes carrier of the birth of this vnto the Bethlehemetish shepheards giue this encomium of it to their eares, Behold I bring you tidings of great ioy that shall be to all people.
Well might the heavenly news carrier of the birth of this unto the Bethlehemetish shepherds give this encomium of it to their ears, Behold I bring you tidings of great joy that shall be to all people.
Well might the Quire of Heauen chant foorth their Christmas Carroll vpon the relation of it, Gloria in excelsis, Glorie be to God in the high heauens, peace in earth, and towards men good will.
Well might the Choir of Heaven chant forth their Christmas Carroll upon the Relation of it, Gloria in Excelsis, Glory be to God in the high heavens, peace in earth, and towards men good will.
Well might old Simeon for a lullabie vnto his Sauiour, sing his Nunc dimittis, Luke 2.28. Lord now lettest thou, thy seruant depart in peace, for mine eyes haue seene thy saluation:
Well might old Simeon for a lullaby unto his Saviour, sing his Nunc Dimittis, Lycia 2.28. Lord now Lettest thou, thy servant depart in peace, for mine eyes have seen thy salvation:
who being no lesse then Iesus Christ the Sonne of God, and Prince of peace, whose name is Wonderfull, Counsellor, the mightie God, and euerlasting father;
who being no less then Iesus christ the Son of God, and Prince of peace, whose name is Wonderful, Counsellor, the mighty God, and everlasting father;
this rauisheth my soule beyond all admiration, that he, who was the heire of all things, the brightnes of his fathers glorie, and engrauen character of his own person, should make himselfe of no reputation, and take vpon him the forme of a seruant, to make vs that were children of the bondwoman to be heires, euen the heires of God, and fellow heires with himselfe;
this ravisheth my soul beyond all admiration, that he, who was the heir of all things, the brightness of his Father's glory, and engraved character of his own person, should make himself of no reputation, and take upon him the Form of a servant, to make us that were children of the bondwoman to be Heirs, even the Heirs of God, and fellow Heirs with himself;
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that hee, who was the bread of life, should suffer hunger, to feed vs; that hee, who was the fountaine of liuing waters, should suffer thirst to satisfie vs;
that he, who was the bred of life, should suffer hunger, to feed us; that he, who was the fountain of living waters, should suffer thirst to satisfy us;
Who can heere but acknowledge the infinitenes of his snspeakeable loue? who can chuse but say with Paul; O the deepnes of the riches both of the wisedome and mercie of God, Rom. 11.33. how vnsearchable are his iudgements, and his waies past finding out!
Who can Here but acknowledge the infiniteness of his snspeakeable love? who can choose but say with Paul; Oh the deepness of the riches both of the Wisdom and mercy of God, Rom. 11.33. how unsearchable Are his Judgments, and his ways passed finding out!
Who can but with the Church in the Canticles confesse that his name is a pretious ointment powred out, because of the sweete sauour whereof our hearts must needes bee allured to loue him and admire him?
Who can but with the Church in the Canticles confess that his name is a precious ointment poured out, Because of the sweet savour whereof our hearts must needs be allured to love him and admire him?
Especially if wee but meditate vpon that neuer sufficiently admired loue of his, who being the God of Nature, to free vs from the corruptiō of our nature, took vpon himself our nature,
Especially if we but meditate upon that never sufficiently admired love of his, who being the God of Nature, to free us from the corruption of our nature, took upon himself our nature,
vnlesse our heart were an heart of flint it can not chuse but melt. For (ah alas) he was in the world, Ioh. 1.11.12. and the world was made by him, and the world knew him not:
unless our heart were an heart of flint it can not choose but melt. For (ah alas) he was in the world, John 1.11.12. and the world was made by him, and the world knew him not:
And we, yea all of vs, for whose sakes he came into the world, what gaue wee him but the heauie burthen of our sinnes for his welcome? His entrance into the world was obscure, his being heere dolorous, his departure hēce ignominious.
And we, yea all of us, for whose sakes he Come into the world, what gave we him but the heavy burden of our Sins for his welcome? His Entrance into the world was Obscure, his being Here dolorous, his departure hence ignominious.
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Thus grew he vp as a branch, and as a roote out of a drie ground, Isai. 53.2.3. hauing neither forme nor beauty, whē men did see him, that they should desire him.
Thus grew he up as a branch, and as a root out of a dry ground, Isaiah 53.2.3. having neither Form nor beauty, when men did see him, that they should desire him.
no sooner was hee in his publique preaching, but the Pharisies enuy him, the Sadduces accuse him, the Scribes slander him, the common people scorne him, the high Priests send their officers to intrap him, his owne Disciple spareth not to betray him, false witnesses are suborned to belie him,
no sooner was he in his public preaching, but the Pharisees envy him, the Sadducees accuse him, the Scribes slander him, the Common people scorn him, the high Priests send their Officers to entrap him, his own Disciple spares not to betray him, false Witnesses Are suborned to belie him,
What shall I here recount his grieuous paines and direfull maladies, which, while he was in the world, hee sustained heere? My soule gush out with teares of blood,
What shall I Here recount his grievous pains and direful maladies, which, while he was in the world, he sustained Here? My soul gush out with tears of blood,
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whiles thou doest call to minde the sorrow of his soule, when in Gethsemane his soule was heauie euen to the death, when though an Angell from heauen appeared to comfort him,
while thou dost call to mind the sorrow of his soul, when in Gethsemane his soul was heavy even to the death, when though an Angel from heaven appeared to Comfort him,
O let mine head be full of water, and mine eyes a fountaine of teares, that I may weepe day and night for the afflictions which he endured who was afflicted for my sinnes:
Oh let mine head be full of water, and mine eyes a fountain of tears, that I may weep day and night for the afflictions which he endured who was afflicted for my Sins:
when I call to mind those dismall daies, wherein my Sauiours owne seruant did betray him with a kisse, and the High Priests catchpoles came foorth with clubs and staues and swords to apprehend him like a theefe;
when I call to mind those dismal days, wherein my Saviour's own servant did betray him with a kiss, and the High Priests catchpoles Come forth with Clubs and staves and swords to apprehend him like a thief;
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that face, that glorious face of his which on mount Thabor shined as the Sunne, was made a loathsome Iewish spitting place, and himselfe, the head of men and angels, made a gazing stock to men and angels.
that face, that glorious face of his which on mount Mount tabor shined as the Sun, was made a loathsome Jewish spitting place, and himself, the head of men and Angels, made a gazing stock to men and Angels.
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when hee which one day shall come in the clouds with glorie and great maiestie, was brought before the tribunall of an earth pettie Iudge, and stood at the barre with all disgrace and infamie;
when he which one day shall come in the Clouds with glory and great majesty, was brought before the tribunal of an earth Petty Judge, and stood At the bar with all disgrace and infamy;
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his head scratched rent and torne with a thornie crowne, and his sacred sides pierced thorow with a gastly souldiers speare, with which there gushed foorth both blood and water.
his head scratched rend and torn with a thorny crown, and his sacred sides pierced thorough with a ghastly Soldiers spear, with which there gushed forth both blood and water.
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Behold & see if there were any sorrow like vnto this sorrow which is done heere vnto my Sauiour, wherewith the Lord afflicted him in the day of his fierce wrath:
Behold & see if there were any sorrow like unto this sorrow which is done Here unto my Saviour, wherewith the Lord afflicted him in the day of his fierce wrath:
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witnes the griestly, gastly grone giuen by himselfe whiles hee was hanging on the crosse, when that hee bellowed foorth his Eli, Eli, Matth. 27.46. lamasabachthani;
witness the griestly, ghastly groan given by himself while he was hanging on the cross, when that he bellowed forth his Eli, Eli, Matthew 27.46. Eli, Eli, lema sabachthani;
My God, my God, why hast thou forsaken me? Witnes the whole face of Nature chaunged at his suffering, The Sunne being clothed in blacke, the pillers of the earth rocking, the vaile of the temple renting, the rocks shieuering,
My God, my God, why hast thou forsaken me? Witness the Whole face of Nature changed At his suffering, The Sun being clothed in black, the pillars of the earth rocking, the veil of the temple renting, the Rocks shieuering,
Therefore did the Lord anoint him, therefore did hee send him, that he might preach good tidings to the poore, Isai. 61.1. and binde vp the broken hearted, and preach libertie to the captiues, and to them that are bound the opening of the prison:
Therefore did the Lord anoint him, Therefore did he send him, that he might preach good tidings to the poor, Isaiah 61.1. and bind up the broken hearted, and preach liberty to the captives, and to them that Are bound the opening of the prison:
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To preach the acceptable yeere of the Lord, Vers. 2. to comfort them that mourne, to giue beautie for ashes, the oile of ioy for mourning, the garment of gladnes for the spirit of heauinesse, that they might bee called trees of righteousnesse, Vers. 8. the planting of the Lord, that hee might be glorified.
To preach the acceptable year of the Lord, Vers. 2. to Comfort them that mourn, to give beauty for Ashes, the oil of joy for mourning, the garment of gladness for the Spirit of heaviness, that they might be called trees of righteousness, Vers. 8. the planting of the Lord, that he might be glorified.
So saith the Angell of him which brought newes of his comming into the world, Vnto you this day is borne a Sauiour, Luke 2.11. which is Christ the Lord.
So Says the Angel of him which brought news of his coming into the world, Unto you this day is born a Saviour, Lycia 2.11. which is christ the Lord.
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Well maist thou be called Iesus, for there is no other name vnder heauen whereby we may be saued, but by thine, whose name agreeth with thy nature, to saue the people from their sinnes.
Well Mayest thou be called Iesus, for there is no other name under heaven whereby we may be saved, but by thine, whose name agreeth with thy nature, to save the people from their Sins.
so when I further consider with my selfe our qualitie and condition what we were when first he cast his loue vpon vs, me thinkes it carrieth mee beyond admiration, that so great a Sauiour should so much as respect such vile and miserable wretches:
so when I further Consider with my self our quality and condition what we were when First he cast his love upon us, me thinks it Carrieth me beyond admiration, that so great a Saviour should so much as respect such vile and miserable wretches:
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but God setteth out his loue towards vs, seeing yt whiles we were yet sinners Christ died for vs. The partie offended came to helpe the offenders, the iust to die for the vniust, the innocent for the guiltie, the king of peace for his enemies, Christ Iesus to saue sinners.
but God sets out his love towards us, seeing that while we were yet Sinners christ died for us The party offended Come to help the offenders, the just to die for the unjust, the innocent for the guilty, the King of peace for his enemies, christ Iesus to save Sinners.
but he rich in mercie through his great loue wherewith he loued vs, was content to die for vs to quicken vs. We were alients from the common wealth of Israel strangers from the couenant, Ephes. 2.12.14.19. without hope, without God in the world:
but he rich in mercy through his great love wherewith he loved us, was content to die for us to quicken us We were aliens from the Common wealth of Israel Strangers from the Covenant, Ephesians 2.12.14.19. without hope, without God in the world:
He is become our peace, who by breaking downe the stop of the partition wall, had made vs of strangers and forrenners, citizens with the Saints and of the household of God:
He is become our peace, who by breaking down the stop of the partition wall, had made us of Strangers and foreigners, Citizens with the Saints and of the household of God:
Our habitation & our kindred was of the land of Canaan, our father was an Amorite, and our mother an Hittite: in our natiuitie when we were borne, our nauell was not cut, wee were not washed in water to soften vs, nor salted with salt, nor swadled in clouts:
Our habitation & our kindred was of the land of Canaan, our father was an Amorite, and our mother an Hittite: in our Nativity when we were born, our navel was not Cut, we were not washed in water to soften us, nor salted with salt, nor swaddled in clouts:
so may it well assure vs of his perpetuall loue and fauour towards vs. For, seeing that whiles wee were yet sinners Christ died for vs, much more then being now iustified by his blood shall we be saued from wrath through him:
so may it well assure us of his perpetual love and favour towards us For, seeing that while we were yet Sinners christ died for us, much more then being now justified by his blood shall we be saved from wrath through him:
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What then though the bedroule of our sins reach vp to the clouds, and vice attracting vapors doe ouershadow my soule as innumerable as Atomes? what though our rebellious nature will not be kept in as we desire,
What then though the bedroule of our Sins reach up to the Clouds, and vice attracting vapours do overshadow my soul as innumerable as Atoms? what though our rebellious nature will not be kept in as we desire,
and Satan pleade full sore to bring our hearts to desperation, heere, heere our endlesse comfort is, be our sinnes as crimson, they shall be made as white as snow,
and Satan plead full soar to bring our hearts to desperation, Here, Here our endless Comfort is, be our Sins as crimson, they shall be made as white as snow,
for I haue boldnes and confidence by faith in him to put my finger into his side with Thomas, and to say, My God, my Lord, to call him my Iesus, my Christ;
for I have boldness and confidence by faith in him to put my finger into his side with Thomas, and to say, My God, my Lord, to call him my Iesus, my christ;
For I know that in me, in this my sinfull wretched flesh, dwelleth no good thing; from the sole of my foot vnto my head, there is nothing whole but wounds,
For I know that in me, in this my sinful wretched Flesh, dwells no good thing; from the sole of my foot unto my head, there is nothing Whole but wounds,
and I, poore I, neuer tooke notice of them? These, O these that I see before mine eyes, by looking into the bottomlesse gulfe of my sins, appeare as many as the stars in the skie,
and I, poor I, never took notice of them? These, Oh these that I see before mine eyes, by looking into the bottomless gulf of my Sins, appear as many as the Stars in the sky,
Neither doe wee presume to presse in at the portall of thy priuie chamber, to know the times and seasons which thou our Father hast reserued in thine owne power: yet, Lord, thou hast taught vs,
Neither do we presume to press in At the portal of thy privy chamber, to know the times and seasons which thou our Father hast reserved in thine own power: yet, Lord, thou hast taught us,
Thou art a God full of compassion and mercie, slow to anger and of great kindnes, and thou doest sustaine many wrongs of the sonnes of men, being crushed with their sinnes, as a cart is laden with sheaues:
Thou art a God full of compassion and mercy, slow to anger and of great kindness, and thou dost sustain many wrongs of the Sons of men, being crushed with their Sins, as a cart is laden with sheaves:
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the triall of our countenance doth testifie against vs, yea wee declare our sinnes as Sodome, we hide them not, the crie of our sinne is exceeding grieuous, the clamors of them pierce the skies,
the trial of our countenance does testify against us, yea we declare our Sins as Sodom, we hide them not, the cry of our sin is exceeding grievous, the clamours of them pierce the skies,
when like a Gangrene sinne hath eaten thorow euery ranke of people, and in a bodie politique from the sole of the foote vnto the head there is nothing whole therein, Isai. 1.6. but wounds and swellings, and sores full of corruption:
when like a Gangrene sin hath eaten thorough every rank of people, and in a body politic from the sole of the foot unto the head there is nothing Whole therein, Isaiah 1.6. but wounds and swellings, and sores full of corruption:
whē our yong men which should remember the Lord in the daies of their youth, haue their heads full of drunkennes, their eyes full of adulterie, their tungs full of ribaldrie, their eares full of flatterie, their hands ful of blood, their feete full of vanitie, destruction only and calamitie being in their waies, and no feare of God before their eyes.
when our young men which should Remember the Lord in the days of their youth, have their Heads full of Drunkenness, their eyes full of adultery, their tungs full of ribaldry, their ears full of flattery, their hands full of blood, their feet full of vanity, destruction only and calamity being in their ways, and no Fear of God before their eyes.
When our women which should adorne themselues with shamefastnes and modestie, striue who can most disguise themselues in cloathes of vanitie, and in stead of hauing the hiddē man of their heart vncorrupt, looke onely to their outside to paint that vnto the world.
When our women which should adorn themselves with shamefastness and modesty, strive who can most disguise themselves in clothes of vanity, and in stead of having the hidden man of their heart uncorrupt, look only to their outside to paint that unto the world.
When our common and ordinarie sort of people are murmurers, complainers, Iude 16.17. walkers after their owne lusts, makers of sects, fleshly minded, and ful of prophanenes.
When our Common and ordinary sort of people Are murmurers, complainers, Iude 16.17. walker's After their own Lustiest, makers of Sects, fleshly minded, and full of profaneness.
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But when they which should be eyes to others, themselues are blinde as beetles; whē they which should be lamps to others, haue no oyle within their lamps;
But when they which should be eyes to Others, themselves Are blind as beetles; when they which should be lamps to Others, have no oil within their lamps;
when they that should be faithfull stewards, giuing to Gods household their portion of meate in due season, make merchandise of ye word of God, selling the cause of the Lord for handfuls of barley and pieces of bread:
when they that should be faithful Stewards, giving to God's household their portion of meat in due season, make merchandise of the word of God, selling the cause of the Lord for handfuls of Barley and Pieces of bred:
when they that liue of the Altar, liue from the Altar, and working euill in the eyes of the people, cause men through their prophanes to abhorre the offering of the Lord:
when they that live of the Altar, live from the Altar, and working evil in the eyes of the people, cause men through their profanes to abhor the offering of the Lord:
how are they become dimme? our Nazarits that were purer then the snow, and whiter then the milke, now their visage is blacker then a coale, that men cannot know thē in the streets:
how Are they become dim? our Nazarits that were Purer then the snow, and Whiter then the milk, now their visage is blacker then a coal, that men cannot know them in the streets:
if wee should pray vnto him? If the Prophets in their daies did bewaile these things, what should we do? wee that liue in these desperate diseased times, wherein the deluge of wickednesse hath almost couered the highest mountaines of godlinesse, wherein the monuments of goodnes are so weatherbeaten, that impietie and impunitie hath almost left no character thereof vndefaced, the rust of irreligiousnes hath eaten into the most steelie tempers of our age.
if we should pray unto him? If the prophets in their days did bewail these things, what should we do? we that live in these desperate diseased times, wherein the deluge of wickedness hath almost covered the highest Mountains of godliness, wherein the monuments of Goodness Are so Weather-beaten, that impiety and impunity hath almost left no character thereof undefaced, the rust of irreligiousness hath eaten into the most steely tempers of our age.
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What towne or village is there but is polluted with some of Dauids fooles, that say within their heart, There is no God, and therefore liue as if there were no heauen nor hell, no Saint nor Diuell,
What town or village is there but is polluted with Some of David Fools, that say within their heart, There is no God, and Therefore live as if there were no heaven nor hell, no Saint nor devil,
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nor God at all? How many thousands of Manna - loathing Papists swarm euery where within our coasts, whose mouths are watring after the fleshpots of Egypt againe,
nor God At all? How many thousands of Manna - loathing Papists swarm every where within our coasts, whose mouths Are watering After the fleshpots of Egypt again,
and whose hearts are thirsting after the Circean dregs of the purple whore of Babylon? Think we that God doth not see what is done in many houses of the land? The children gather wood, Ierem. 7.18.
and whose hearts Are thirsting After the Circean dregs of the purple whore of Babylon? Think we that God does not see what is done in many houses of the land? The children gather wood, Jeremiah 7.18.
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and to powre out drinke offerings to other gods. These thine aduersaries, Psal. 74.4. O Lord, rore in the middest of thy congregation, and set vp their banners for tokens.
and to pour out drink offerings to other God's. These thine Adversaries, Psalm 74.4. O Lord, roar in the midst of thy congregation, and Set up their banners for tokens.
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Yea, Lord, thy Sanctuary is alreadie too much polluted, and the dwelling place of thy name too much alas despised, for they breake downe the carued worke thereof with axes and hammers.
Yea, Lord, thy Sanctuary is already too much polluted, and the Dwelling place of thy name too much alas despised, for they break down the carved work thereof with axes and hammers.
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so that they that passe by are constrained to say, O Lord, why doest thou behold vs thus and suffer vs to see so great vastation? If theeues had come by night, would they not haue stollē till they had enough? If the grape gatherers had come, would they not haue left some grapes? O, but how are the things of Esau sought vp,
so that they that pass by Are constrained to say, Oh Lord, why dost thou behold us thus and suffer us to see so great vastation? If thieves had come by night, would they not have stolen till they had enough? If the grape gatherers had come, would they not have left Some grapes? Oh, but how Are the things of Esau sought up,
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and his treasures searched? Is not the barke pild off from euery pleasant tree? how is it made bare? is there one branch which the enemie hath not made white? That which the Palmer worme hath left, the Canker worme hath eaten;
and his treasures searched? Is not the bark piled off from every pleasant tree? how is it made bore? is there one branch which the enemy hath not made white? That which the Palmer worm hath left, the Canker worm hath eaten;
O Lord, how long shall the aduersarie reproch thee? Psal. 74.10. Vers. 22. shall the enemie blaspheme thy name for euer? Arise, O God, maintaine thine owne cause, Vers. 22. remember the daily reproch which is offered vnto thy name.
Oh Lord, how long shall the adversary reproach thee? Psalm 74.10. Vers. 22. shall the enemy Blaspheme thy name for ever? Arise, Oh God, maintain thine own cause, Vers. 22. Remember the daily reproach which is offered unto thy name.
for with their mouthes they make iests, and their heart goeth after couetousnes, and loe, thy Prophets are vnto them as a iesting song of one that hath a pleasant voice, they heare their words but doe them not.
for with their mouths they make jests, and their heart Goes After covetousness, and lo, thy prophets Are unto them as a jesting song of one that hath a pleasant voice, they hear their words but do them not.
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They say not in their heart, Let vs now feare the Lord our God, that giueth raine both early and late in due season, and reserueth vnto vs the appointed weekes of the haruest:
They say not in their heart, Let us now Fear the Lord our God, that gives rain both early and late in due season, and reserveth unto us the appointed weeks of the harvest:
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When as for swearing & blaspheming, from the names of sins, they are now shrouded vnder the habit of ingenuitie and valour, and he is counted a Precifian that maketh a conscience of an oath, when the very aire is polluted with blasphemous speeches,
When as for swearing & blaspheming, from the names of Sins, they Are now shrouded under the habit of ingenuity and valour, and he is counted a Precifian that makes a conscience of an oath, when the very air is polluted with blasphemous Speeches,
canst thou see it, Lord, and suffer it, that what thou condemnest for so capitall a crime, men should count it for a glorious vertue? When thy Sabbaths, Lord, whose sanctification thou enioynest so straitly, and giuest vs a memorandum so seriously to make it our delight, and to consecrate it, Isai. 58.13.
Canst thou see it, Lord, and suffer it, that what thou Condemnest for so capital a crime, men should count it for a glorious virtue? When thy Sabbaths, Lord, whose sanctification thou enjoinest so straitly, and givest us a memorandum so seriously to make it our delight, and to consecrate it, Isaiah 58.13.
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when there is almost no wickednesse which is not especially committed vpon this day, it being peruerted from the seruice of the Lord to the pleasures of the flesh, and from the honour of the great and high God to the rites of Bacchus and Venus, and so made the Diuels high holiday with many:
when there is almost no wickedness which is not especially committed upon this day, it being perverted from the service of the Lord to the pleasures of the Flesh, and from the honour of the great and high God to the Rites of Bacchus and Venus, and so made the Devils high holiday with many:
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when the adulteries of men are written in their foreheads, and the whoredome of women betweene their breasts, when they are not ashamed that doe commit these things,
when the adulteries of men Are written in their foreheads, and the whoredom of women between their breasts, when they Are not ashamed that do commit these things,
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neither can bee brought to any shame: but though thou feedest them to the full, Ierem. 5.7.8.9. yet they commit adulterie, and assemble themselues by companies in the harlots houses, and rise vp in the morning like fed horses, euery man neighing after his neighbours wife.
neither can be brought to any shame: but though thou Feedest them to the full, Jeremiah 5.7.8.9. yet they commit adultery, and assemble themselves by companies in the harlots houses, and rise up in the morning like fed Horses, every man neighing After his neighbours wife.
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When whoredomes prodromus or pandar Pride doth so taint and infect all degrees, and the vanitie of all other natiōs is little enough to make vp the measure of an English follie:
When whoredoms prodromus or pandar Pride does so taint and infect all Degrees, and the vanity of all other Nations is little enough to make up the measure of an English folly:
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When the daughters of Zion are haughtie, Isai. 3.19. and walke with stretched out neckes, and wandring eyes, and men effeminate to fashion themselues according to the world onely, making it their onely thought to fulfill the lusts of the flesh:
When the daughters of Zion Are haughty, Isaiah 3.19. and walk with stretched out necks, and wandering eyes, and men effeminate to fashion themselves according to the world only, making it their only Thought to fulfil the Lustiest of the Flesh:
Is it not then time for thee, O God, to whom vengeance belongeth, to shew thy self? Arise thou indge of the world, and reward the proud after their deseruing, Psal. 10.16. for the poore committeth himselfe vnto thee, who art the helper of the fatherlesse and needie.
Is it not then time for thee, Oh God, to whom vengeance belongeth, to show thy self? Arise thou Indge of the world, and reward the proud After their deserving, Psalm 10.16. for the poor Committeth himself unto thee, who art the helper of the fatherless and needy.
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When Court and Countrie swarmes with desperat hacksters braules, with whom rapine, enuie, malice, and murther are but veniall sinnes, which yet like Abels blood from out of the earth doe crie vnto the Lord:
When Court and Country swarms with desperate hacksters braules, with whom rapine, envy, malice, and murder Are but venial Sins, which yet like Abel's blood from out of the earth do cry unto the Lord:
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and so many walking the sluggards pace, of whom the heauenly Apostle Paul hath told vs oftē, yea and told vs weeping, that they are enemies to the crosse of Christ, whose end is damnation, whose god is their bellie, whose glorie is their shame, which minde earthly things.
and so many walking the sluggards pace, of whom the heavenly Apostle Paul hath told us often, yea and told us weeping, that they Are enemies to the cross of christ, whose end is damnation, whose god is their belly, whose glory is their shame, which mind earthly things.
thou wilt not surely cleere the innocent, but wilt visit the iniquitie of the fathers vpon the children, Deut. 5.11. Exod. 34.7. and vpon the childrens children vnto the third and fourth generation.
thou wilt not surely clear the innocent, but wilt visit the iniquity of the Father's upon the children, Deuteronomy 5.11. Exod 34.7. and upon the Children's children unto the third and fourth generation.
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Art not thou the same that whurledst downe angels frō the heauen because of their sins, and madest Sodome and Gomorrha, which sometimes were as an other Eden, a breeding place for nettles,
Art not thou the same that whurledst down Angels from the heaven Because of their Sins, and Madest Sodom and Gomorrha, which sometime were as an other Eden, a breeding place for nettles,
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yet she was carried away and went into captiuitie? Are wee in safer shelter then the people of other countries, who for their sins are rooted vp as though they had not been planted,
yet she was carried away and went into captivity? are we in safer shelter then the people of other countries, who for their Sins Are rooted up as though they had not been planted,
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and they are withered, and the whirlewind like stubble hath taken them away: yea the Lord hath not spared the city wherein his own name was called vpon; Ierem. 25.29. and shal we goe free? O no, it is impossible, it cannot bee.
and they Are withered, and the whirlwind like stubble hath taken them away: yea the Lord hath not spared the City wherein his own name was called upon; Jeremiah 25.29. and shall we go free? Oh no, it is impossible, it cannot be.
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for though Moses and Samuel stood before him to entreat him, yet how could his affection bee towards this so sinfull people? Though hitherto hee hath for a long time held his peace, yet now hee will destroy and deuoure at once.
for though Moses and Samuel stood before him to entreat him, yet how could his affection be towards this so sinful people? Though hitherto he hath for a long time held his peace, yet now he will destroy and devour At once.
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What hope of health now, when there is scarse a godly man left, and the faithfull are diminished from among the children of men? Therfore now the daies of our visitatiō must needs be neere, the daies of recompence are comming, Israel shall know it, our selues, our wiues, our children, I feare shall shortly feele it.
What hope of health now, when there is scarce a godly man left, and the faithful Are diminished from among the children of men? Therefore now the days of our Visitation must needs be near, the days of recompense Are coming, Israel shall know it, our selves, our wives, our children, I Fear shall shortly feel it.
and cry, Spare, Lord, Ioel 2.15.16. spare thy people, and all the people from the highest to the lowest would turne to the Lord with fasting, weeping and with mourning;
and cry, Spare, Lord, Joel 2.15.16. spare thy people, and all the people from the highest to the lowest would turn to the Lord with fasting, weeping and with mourning;
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who knoweth whether the Lord wil returne, and yet spare and leaue a blessing behind him? Doubtlesse our God is gratious and mercifull, slow to anger, and of great kindnes.
who Knoweth whither the Lord will return, and yet spare and leave a blessing behind him? Doubtless our God is gracious and merciful, slow to anger, and of great kindness.
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But, Lord, if the decree bee alreadie come forth and cannot be reuoked, yet, Lord, correct vs, but with iudgement, not in thine anger, lest we be consumed and brought to nothing.
But, Lord, if the Decree be already come forth and cannot be revoked, yet, Lord, correct us, but with judgement, not in thine anger, lest we be consumed and brought to nothing.
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THE SINNERS Doome. ISAI. 57.21. There is no peace, saith my God, vnto the wicked. FRet not thy self (saith Dauid) because of the vngodlie, Psal. 37.1.2. neither bee thou enuious for the euill doers:
THE SINNERS Doom. ISAIAH. 57.21. There is no peace, Says my God, unto the wicked. FRet not thy self (Says David) Because of the ungodly, Psalm 37.1.2. neither bee thou envious for the evil doers:
Me thinkes it should be an easie matter to disswade any man from enuying them, who are rather to be pitied because they are set in slipperie places, rather to be lamented because their estate is so dangerous, fickle, and full of woe.
Me thinks it should be an easy matter to dissuade any man from envying them, who Are rather to be pitied Because they Are Set in slippery places, rather to be lamented Because their estate is so dangerous, fickle, and full of woe.
For albeit these are they that seeme to prosper in the world, and to encrease in riches, which are lusty and strong, and not in trouble like other men, their eyes stand out for fatnes,
For albeit these Are they that seem to prosper in the world, and to increase in riches, which Are lusty and strong, and not in trouble like other men, their eyes stand out for fatness,
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O how suddenly are they destroyed, perished, and horribly consumed! Psal. 73.19.20. as a dreame when one awaketh, so shall the Lord make their image despised.
O how suddenly Are they destroyed, perished, and horribly consumed! Psalm 73.19.20. as a dream when one awakes, so shall the Lord make their image despised.
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and an heart to vnderstand? whose mouthes though they bee set against heauen; Psal. 73.9.6. and their tongue walketh through the earth, though pride be a chaine vnto thē and crueltie couereth them like a garment:
and an heart to understand? whose mouths though they be Set against heaven; Psalm 73.9.6. and their tongue walks through the earth, though pride be a chain unto them and cruelty Covereth them like a garment:
Though the houses of their hearts seeme peaceable and without feare: yet, God he knoweth, their dolefull mindes are tossed vp and downe with many a blast of anguish,
Though the houses of their hearts seem peaceable and without Fear: yet, God he Knoweth, their doleful minds Are tossed up and down with many a blast of anguish,
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and blowne about with many a gale of terror, like surging waues which rage vpon the seas, and like Euripus which euer boyleth and is in cōtinuall agitation.
and blown about with many a gale of terror, like surging waves which rage upon the Seas, and like Euripus which ever boileth and is in continual agitation.
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A sound of feare is euer in his eares, terrors shall take him as waters, Iob 27.20.21. and tempest shall carrie him away by night, the cast winde shall take him away, Prou. 28.1. and hee shall flie when none pursueth him.
A found of Fear is ever in his ears, terrors shall take him as waters, Job 27.20.21. and tempest shall carry him away by night, the cast wind shall take him away, Prou. 28.1. and he shall fly when none pursueth him.
In the middest of all their hearts delights & pleasing mirth, there appeares an hand writing before their eies which troubleth their thoughts within them,
In the midst of all their hearts delights & pleasing mirth, there appears an hand writing before their eyes which Troubles their thoughts within them,
yet shall wee thinke their case as void of feare? No, no, a deadly lethargie possesseth such mens soules, whose pangs may well be thought most grieuous then,
yet shall we think their case as void of Fear? No, no, a deadly lethargy Possesses such men's Souls, whose pangs may well be Thought most grievous then,
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O take heede of such, for well wee know that such a one is peruerted, Tit. 3.11. and sinneth being damned of his owne selfe, and being senselesse of his sinne, is giuen ouer to a reprobate sense, Rom. 1.24. and being past feeling, Ephes. 4.19. giue themselues ouer to worke all vncleannes euen with greedinesse:
Oh take heed of such, for well we know that such a one is perverted, Tit. 3.11. and Sinneth being damned of his own self, and being senseless of his sin, is given over to a Reprobate sense, Rom. 1.24. and being passed feeling, Ephesians 4.19. give themselves over to work all uncleanness even with greediness:
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And well I wote, that when such sleepie soules shall awake, (and wake they shal, securely now although they sleepe) that then their horror shall be the greater farre:
And well I wot, that when such sleepy Souls shall awake, (and wake they shall, securely now although they sleep) that then their horror shall be the greater Far:
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for if the wrath of an earthlie King bee raging, how dreadful then must needs be their estate who are professed enemies to the King of Heauen? Surely he hateth all those that worke iniquity, and both the wicked man and his wickednes are in hatred with him.
for if the wrath of an earthly King be raging, how dreadful then must needs be their estate who Are professed enemies to the King of Heaven? Surely he hates all those that work iniquity, and both the wicked man and his wickedness Are in hatred with him.
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What peace then can they haue that haue the Lord of hosts to be their enemie? God shall raine snares of fire vpon sinners, brimstone with tempestuous windes shall be the portion of their cuppe:
What peace then can they have that have the Lord of hosts to be their enemy? God shall rain snares of fire upon Sinners, brimstone with tempestuous winds shall be the portion of their cup:
He will powre out his wrath vpon them, and fulfill all his anger in them: Hee will iudge them according to their waies, and lay vpon them all their abominations,
He will pour out his wrath upon them, and fulfil all his anger in them: He will judge them according to their ways, and lay upon them all their abominations,
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Cursed be they in the towne, and cursed in the field, cursed in the fruite of their bodie, Deut. 28.16.17.18. and cursed in the fruite of their land, the increase of their kine, and in the flocks of their sheepe: cursed when they come in, and cursed when they goe out: cursed in their bodies, and cursed in their soules.
Cursed be they in the town, and cursed in the field, cursed in the fruit of their body, Deuteronomy 28.16.17.18. and cursed in the fruit of their land, the increase of their kine, and in the flocks of their sheep: cursed when they come in, and cursed when they go out: cursed in their bodies, and cursed in their Souls.
Poore woodcocks are they ensnared in Satans springs, vessels of wrath ordained for the Diuels blacke kitchin, alreadie treading the waies of darknesse, the prince of darknesse taske mē in the works of wickednesse:
Poor woodcocks Are they Ensnared in Satan springs, vessels of wrath ordained for the Devils black kitchen, already treading the ways of darkness, the Prince of darkness task men in the works of wickedness:
when Gods children haue their names registred in the booke of life, their names are engrossed in ye book of perdition, being alreadie in the power of the Diuell and his angels, subiect to sinne and all temptations, dead in trespasses and sins,
when God's children have their names registered in the book of life, their names Are engrossed in you book of perdition, being already in the power of the devil and his Angels, Subject to sin and all temptations, dead in Trespasses and Sins,
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yet (good Lord) how great a difference is there betweene the righteous and the wicked at the day of death? Mark the vpright man, Psal. 37.37. and behold the iust for the end of that mā is peace:
yet (good Lord) how great a difference is there between the righteous and the wicked At the day of death? Mark the upright man, Psalm 37.37. and behold the just for the end of that man is peace:
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when ghastly death approcheth with her inexorable destinie, then doe they lift vp their heads, Luke 21.28. for that their redemptin̄ draweth nigh from the labours and toyles of this world.
when ghastly death Approaches with her inexorable destiny, then do they lift up their Heads, Lycia 21.28. for that their redemptin draws High from the labours and toils of this world.
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O Death how bitter is the remembrance Eccles. 41. of thee to a man that liueth at rest in his possessions? how irksome shall it bee to an vnrepentant sinner,
Oh Death how bitter is the remembrance Eccles. 41. of thee to a man that lives At rest in his possessions? how irksome shall it be to an unrepentant sinner,
this night I must take away thy soule from thee, and then whose shall these thy pleasures and thy profits be? A wofull anguish must thē needs possesse his heart,
this night I must take away thy soul from thee, and then whose shall these thy pleasures and thy profits be? A woeful anguish must them needs possess his heart,
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O senselesse we and more then frantick fooles, We haue wearied our selues in the way of wickednesse, Syracides, 5.1.3.7.8.9. and wee haue gone through dangerous waies, but we haue not knowne the way of the Lord.
Oh senseless we and more then frantic Fools, We have wearied our selves in the Way of wickedness, Syracides, 5.1.3.7.8.9. and we have gone through dangerous ways, but we have not known the Way of the Lord.
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What hath our pride profited vs? or what profit hath the pomp of our riches brought vnto vs? all those things doe passe away like a shadow, 2. Cor. 5. and as a post that passeth by.
What hath our pride profited us? or what profit hath the pomp of our riches brought unto us? all those things do pass away like a shadow, 2. Cor. 5. and as a post that passes by.
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My darling soule, poore soule, poore fleeting wandring soule, my bodies sometimes best beloued ghest and equall, whither art thou now going, pale, wanne,
My darling soul, poor soul, poor fleeting wandering soul, my bodies sometime best Beloved guessed and equal, whither art thou now going, pale, won,
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At which day (good Lord) what horror & amazement will affright them? when the vngodly, whose bodies are rotten in the dust of the earth, shall on a sudden be roused from their deadly sleepe by the Trumpet of an Angell;
At which day (good Lord) what horror & amazement will affright them? when the ungodly, whose bodies Are rotten in the dust of the earth, shall on a sudden be roused from their deadly sleep by the Trumpet of an Angel;
What a dreadfull day will that bee for those that haue passed their time securely here in this world? how will they be amazed at the suddennes of this their rousing vp from the bed of death? What a sea of miseries and terrors shall rush vpon them,
What a dreadful day will that be for those that have passed their time securely Here in this world? how will they be amazed At the suddenness of this their rousing up from the Bed of death? What a sea of misery's and terrors shall rush upon them,
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so long laid vp in the wardrope of the dust, they shall heare about their eares so hideous a noyse of Trumpets, sound of waters, motion of all the elements;
so long laid up in the wardrobe of the dust, they shall hear about their ears so hideous a noise of Trumpets, found of waters, motion of all the elements;
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when they shall see the earth reeling and tottering, the hils and dales skipping, the Moone darkned, the Starres falling downe from heauen, the firmament shiuered in peeces,
when they shall see the earth reeling and tottering, the hills and dales skipping, the Moon darkened, the Stars falling down from heaven, the firmament shivered in Pieces,
and all the world in a flaming fire? If Adam, after his eating of the forbidden fruite, would faine haue hid himself from God, walking in the garden at the coole of the day;
and all the world in a flaming fire? If Adam, After his eating of the forbidden fruit, would feign have hid himself from God, walking in the garden At the cool of the day;
when the books shall be opened, when not onely they shall be called to account for their grosse and hainous sinnes, but shall be compelled to giue account for euery idle word, and their verie secret thoughts shall be brought to iudgement? Alas, what wil those wise people doe then that now liue in delights,
when the books shall be opened, when not only they shall be called to account for their gross and heinous Sins, but shall be compelled to give account for every idle word, and their very secret thoughts shall be brought to judgement? Alas, what will those wise people do then that now live in delights,
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and count a christian conuersation foolishnesse? What shift will they make in those extremities? what will they answere for themselues? doubtlesse they shall not be able to answere him one of a thousand:
and count a christian Conversation foolishness? What shift will they make in those extremities? what will they answer for themselves? doubtless they shall not be able to answer him one of a thousand:
Hope they that their greatnes shall countenance them out? Behold he findeth no stedfastnes in the Angels; Iob 4.18.19. how much lesse then in them that dwell in houses of clay, and whose foundation is in the dust? Doe they perswade themselues that they can bribe the Iudge? Loe, Prou. 11.4. Matth. 16.16. riches auaile not in the day of wrath;
Hope they that their greatness shall countenance them out? Behold he finds no steadfastness in the Angels; Job 4.18.19. how much less then in them that dwell in houses of clay, and whose Foundation is in the dust? Do they persuade themselves that they can bribe the Judge? Lo, Prou. 11.4. Matthew 16.16. riches avail not in the day of wrath;
and what shall a man giue for a recompence of his soule? Doe they hope vpon a Psalme of mercie or a pardon? There was a time indeed when that was offered vnto them,
and what shall a man give for a recompense of his soul? Do they hope upon a Psalm of mercy or a pardon? There was a time indeed when that was offered unto them,
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if with repentant mindes they would haue accepted of the same: but now there remaineth no more sacrifice for sin, Heb. 10.26.27. but a fearfull looking for of iudgement which shall deuoure the aduersaries.
if with repentant minds they would have accepted of the same: but now there remains no more sacrifice for since, Hebrew 10.26.27. but a fearful looking for of judgement which shall devour the Adversaries.
But all in vaine, for there shall hee stand a desperate, forlorne, caitise wretch, vntill he receiue that dreadfull and irreuocable sentence, Goe thou cursed wretch into euerlasting fire, prepared for the Diuell and his angels.
But all in vain, for there shall he stand a desperate, forlorn, caitiff wretch, until he receive that dreadful and irrevocable sentence, Go thou cursed wretch into everlasting fire, prepared for the devil and his Angels.
what howling, crying, wailing, and yelling by them will bee made, when the infernall officers and fiends of hell with bitter skofes and taunts will hale and dragge them vnto torments? then shall they curse the day of their natiuitie, and wish that they neuer had been borne,
what howling, crying, wailing, and yelling by them will be made, when the infernal Officers and fiends of hell with bitter skofes and taunts will hale and drag them unto torments? then shall they curse the day of their Nativity, and wish that they never had been born,
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They shall bee readie to rend and teare their soules, for that they so neglected the time of grace offered vnto them, There shall bee weeping and gnashing of teeth with them, when they shall see Abraham, and Isaac and Iacob, and all the Saints in the kingdome, and themselues thrust out of doores:
They shall be ready to rend and tear their Souls, for that they so neglected the time of grace offered unto them, There shall be weeping and gnashing of teeth with them, when they shall see Abraham, and Isaac and Iacob, and all the Saints in the Kingdom, and themselves thrust out of doors:
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The vngodly shall see the happinesse which they haue lost, and it shall grieue him, Hee shall gnash with his teeth and consume away, and his hope shall perish.
The ungodly shall see the happiness which they have lost, and it shall grieve him, He shall gnash with his teeth and consume away, and his hope shall perish.
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No, no, but whurled shall they be to hell, to bee companions with Diuels and damned spirits, in the lake that burneth with fire and brimstone, Mark. 9.44. where the worme dieth not, and the fire neuer goeth out.
No, no, but whirled shall they be to hell, to be Sodales with Devils and damned spirits, in the lake that burns with fire and brimstone, Mark. 9.44. where the worm Dieth not, and the fire never Goes out.
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Who is able to dwell in this deuouring fire? The paines of Hell. Isai. 33.14. or who shall be able to dwell in these euerlasting burnings? The place it selfe so lothsome into which they are cast, a dungeō far more dark thē pitch, worse then the Egyptian darknes which might be felt;
Who is able to dwell in this devouring fire? The pains of Hell. Isaiah 33.14. or who shall be able to dwell in these everlasting burnings? The place it self so loathsome into which they Are cast, a dungeon Far more dark them pitch, Worse then the Egyptian darkness which might be felt;
Happie be they that heare, and feare, but neuer feele these fearefull paines: for tribulation and anguish shall be vpon their euer burning neuer dying soules;
Happy be they that hear, and Fear, but never feel these fearful pains: for tribulation and anguish shall be upon their ever burning never dying Souls;
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the shame that shall couer their faces is perpetuall, the fire that shall deuoure them is eternall, the horrors that shall astonish them are euerlasting, the worme ye gnaweth vpon their conscience neuer dieth, and the fire which shall deuoure them neuer goeth out;
the shame that shall cover their faces is perpetual, the fire that shall devour them is Eternal, the horrors that shall astonish them Are everlasting, the worm you gnaweth upon their conscience never Dieth, and the fire which shall devour them never Goes out;
as will cost thē a dreadfull setting on for euer? How can I but admire their senselesse madnesse, who though they heare and know this doome of sinners, yet make a iest of sinne,
as will cost them a dreadful setting on for ever? How can I but admire their senseless madness, who though they hear and know this doom of Sinners, yet make a jest of sin,
and drinke vp iniquitie like water? Why should men be like Thomas, that will not beleeue except they see? and so neere of Pharaos mind, that will be destroied before they leaue their sins? As for me, seeing this is the sinners portion, I will endeuor as neere as I can to keep my self from sinne:
and drink up iniquity like water? Why should men be like Thomas, that will not believe except they see? and so near of Pharaohs mind, that will be destroyed before they leave their Sins? As for me, seeing this is the Sinners portion, I will endeavour as near as I can to keep my self from sin:
Aristot. 2. de coe lo, ait Mathematicos sui temporit attribuisse terrae 40. myriades stadiorum. Later Astrologers describe the whole circuit of it to be 2000040 miles.
Aristotle 2. de coe lo, ait Mathematicians sui temporit attribuisse terrae 40. Myriads stadiorum. Later Astrologers describe the Whole circuit of it to be 2000040 miles.
