But as in Paradise, though there were one Fountaine, yet it was diuided into foure Riuers, whose waters were diuersly rellished, according to the nature of the soile through which they passed:
But as in Paradise, though there were one Fountain, yet it was divided into foure rivers, whose waters were diversely relished, according to the nature of the soil through which they passed:
To leaue an impression in you, I will compare them to the two remarkeable Trees in Paradise. The first is as the Tree of the knowledge of good & euill.
To leave an impression in you, I will compare them to the two remarkable Trees in Paradise. The First is as the Tree of the knowledge of good & evil.
Sinne the roote of death. Death the fruit of sin. The gift of God the roote of life. Life the fruit of the gift of God, are the foure corners of the Alter, vpon which at this time, we will offer vp our sacrifice vnto God.
Sin the root of death. Death the fruit of since. The gift of God the root of life. Life the fruit of the gift of God, Are the foure corners of the Altar, upon which At this time, we will offer up our sacrifice unto God.
VVe are ( bound ), we are ( All ) bound, all to ( Doe ) to doe ( All, ) all to ( Continue ) to continue vnder paine of a ( Curse, ) a curse, which implieth, a riuer of brimstone, and the breath of the Lord to set it on fire.
We Are (bound), we Are (All) bound, all to (Do) to do (All,) all to (Continue) to continue under pain of a (Curse,) a curse, which Implies, a river of brimstone, and the breath of the Lord to Set it on fire.
This is the sentence of God against Sinne: against euery Sinne: against the least Sinne: whether it be a sinne of Thought, or Word, or Act, or Degree, or Delight, or Desperation, or Omission. God hath concluded All Sinne to be the Roote of Death and destruction.
This is the sentence of God against Sin: against every Sin: against the least Sin: whither it be a sin of Thought, or Word, or Act, or Degree, or Delight, or Desperation, or Omission. God hath concluded All Sin to be the Root of Death and destruction.
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But Couetousnesse, Pride, Enuy, Detraction, Bribing, Flattering, Idle-Complementing, and Fashioning of our selues to all luxurious ambition, and foolish-vanities of the world, are now become Free-Denisons of Court, of Citty, of Country, that challengeth the priuiledge of the vnrighteous Iudge,
But Covetousness, Pride, Envy, Detraction, Bribing, Flattering, Idle-Complementing, and Fashioning of our selves to all luxurious ambition, and foolish-vanities of the world, Are now become Free-Denisons of Court, of city, of Country, that Challengeth the privilege of the unrighteous Judge,
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Gen. 6. 5. You shall finde that NONLATINALPHABET, words of feathers, dalliances, chamberings, wantonnes, and the scumme of lasciuiousnesse shall make vs giue an account at the day of iudgement.
Gen. 6. 5. You shall find that, words of Feathers, dalliances, chamberings, wantonness, and the scum of lasciviousness shall make us give an account At the day of judgement.
so glued to our affections, they haue poyson in the roote, and the fruit of them is death. VVe read in Ecclesiasticall history of Cassianus a Schoolemaster of Children,
so glued to our affections, they have poison in the root, and the fruit of them is death. We read in Ecclesiastical history of Cassian a Schoolmaster of Children,
Speares, swords, arrowes, nailes, pen-kniues, all instruments of the death of the body. Deeds, swords, lookes, gestures, thoughts, all causes of the death of the soule.
Spears, swords, arrows, nails, penknives, all Instruments of the death of the body. deeds, swords, looks, gestures, thoughts, all Causes of the death of the soul.
Our sinnes in Scripture are compared vnto sands, which are very small considering them seuerally, and yet the greatest shippe is easily swallowed vp of quicke-sands.
Our Sins in Scripture Are compared unto sands, which Are very small considering them severally, and yet the greatest ship is Easily swallowed up of quicksands.
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Death is the Fruit; but death as wages: For it is not a singular, but a plurall death. The least sicknesse in the stomacke, paine in the head, ache in the tooth, consumption in the lungs, winde in the belly, grauell in the kidneyes, are the harbingers of death, are the wages of sinne and iniquity. But to speake more distinctly. Death; saith S. Augustine is three-fold.
Death is the Fruit; but death as wages: For it is not a singular, but a plural death. The least sickness in the stomach, pain in the head, ache in the tooth, consumption in the lungs, wind in the belly, gravel in the kidneys, Are the harbingers of death, Are the wages of sin and iniquity. But to speak more distinctly. Death; Says S. Augustine is threefold.
VVhose body in life is a beautifull caske of Iuory, within foure daies after the soules departure, is nothing else but a stinking and loathsome carrion.
Whose body in life is a beautiful cask of Ivory, within foure days After the Souls departure, is nothing Else but a stinking and loathsome carrion.
That wretched man may know that this is euerlasting Death, when soule and body are coupled together with euerlasting chaines of sorrow, that they may be sensible of their endlesse torment.
That wretched man may know that this is everlasting Death, when soul and body Are coupled together with everlasting chains of sorrow, that they may be sensible of their endless torment.
before God hardned the hart of Pharaoh. Durities est hominis peccatum, obduratio iudiciū Dei: they are the words of Caluin, vpon the third vers, which I purposely alledge.
before God hardened the heart of Pharaoh. Duties est hominis peccatum, obduratio iudiciū Dei: they Are the words of Calvin, upon the third vers, which I purposely allege.
when the body which was composed of dust, is resolued into dust, is the wages of sinne, as an act of Iustice. It is the sentence of God, Genes. 3. Because thou hast harkned to the voyce of thy Wife,
when the body which was composed of dust, is resolved into dust, is the wages of sin, as an act of Justice It is the sentence of God, Genesis. 3. Because thou haste hearkened to the voice of thy Wife,
Nor with that of Aristotle, that euery body composed of contrary elements, disposed into contrary humors, must at length haue a naturall date of corruption.
Nor with that of Aristotle, that every body composed of contrary elements, disposed into contrary humours, must At length have a natural date of corruption.
The forme of heauen taketh away all contrariety, & preserues them in an euiternity. Shall wee thinke then that Afflatus oris diuini, that the breath of Gods owne mouth,
The Form of heaven Takes away all contrariety, & preserves them in an eviternity. Shall we think then that Afflatus oris Divine, that the breath of God's own Mouth,
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as Tertullian calls the soule, had not a celestiall power in the creation, to haue eternally preserued a corruptible body from corruption? Againe, Diuinity hath made it plaine, Genes. 2. God created two sorts of trees in Paradise: All the common trees in the garden for eating,
as Tertullian calls the soul, had not a celestial power in the creation, to have eternally preserved a corruptible body from corruption? Again, Divinity hath made it plain, Genesis. 2. God created two sorts of trees in Paradise: All the Common trees in the garden for eating,
If then the eating of the tree of life, did not, as ordinary meate, onely refresh the body, but as a Celestiall cordiall, did repaire the naturall sappe of the body, then no question but the Angells sword that kept our first Parents from the tree of life, brought vpon them, brought vpon vs, Legem moriendi, as the Fathers speake, the Law of Death and destruction. This is Gods iustice,
If then the eating of the tree of life, did not, as ordinary meat, only refresh the body, but as a Celestial cordial, did repair the natural sap of the body, then no question but the Angels sword that kept our First Parents from the tree of life, brought upon them, brought upon us, Legem moriendi, as the Father's speak, the Law of Death and destruction. This is God's Justice,
If then the quality of the person against whom wee sinne, doth proportionably increase the quantity of the punishment: Man sinning against the infinite maiesty of God, deserueth by proportion an infinite torment. Goe a little farther.
If then the quality of the person against whom we sin, does proportionably increase the quantity of the punishment: Man sinning against the infinite majesty of God, deserves by proportion an infinite torment. Go a little farther.
Enquire at the barre of Heauen, why sinfull soules are harried to eternall sorrowes? VVhat did God giue? Did he not create man in perfection? Did he not giue a power to liue for euer? Therefore saith Anselmus. Factus est malo dignus aeterno, qui inse peremit bonum quo potuit esse aeternus:
Inquire At the bar of Heaven, why sinful Souls Are harried to Eternal sorrows? What did God give? Did he not create man in perfection? Did he not give a power to live for ever? Therefore Says Anselm. Factus est Malo Dignus aeterno, qui inse peremit bonum quo Potuit esse Eternal:
I doubt not therefore but that it is sufficiently cleered by way of explication, that the death of the soule, of the body, of soule and body, are the wages of sinne, by an act of order, of iustice, of proportion.
I doubt not Therefore but that it is sufficiently cleared by Way of explication, that the death of the soul, of the body, of soul and body, Are the wages of sin, by an act of order, of Justice, of proportion.
If the Death of the soule be fearefull, and therefore more fearefull because lesse sensible; as Physitians speak of Hectique feauers, which are neuer discerned perfectly till they kill mortally.
If the Death of the soul be fearful, and Therefore more fearful Because less sensible; as Physicians speak of Hectic fevers, which Are never discerned perfectly till they kill mortally.
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VVee may learne from euery Coarse •hat is buried, what the daughters of Israell •ere to learne from CHRIST crucified: Weepe not for mee, but weepe for your selues. Plangis corpus quod deserit anima:
We may Learn from every Coarse •hat is buried, what the daughters of Israel •ere to Learn from CHRIST Crucified: Weep not for me, but weep for your selves. Plangis corpus quod deserit anima:
But, O me miserum, (saith the Father) I bewailed (miserable man that I was) the fabulous death of Dido, forsaken of Aeneas, and did not bewaile the true death of my soule, forsaken of her Iesus. How many vnhallowed teares are sacrificed to the idolls of our eyes, which yet are as dry as Pumises in regard of our soules!
But, Oh me miserum, (Says the Father) I bewailed (miserable man that I was) the fabulous death of Dido, forsaken of Aeneas, and did not bewail the true death of my soul, forsaken of her Iesus. How many unhallowed tears Are sacrificed to the Idols of our eyes, which yet Are as dry as Pumises in regard of our Souls!
Search the Gospell, you shall find one blind, another deafe, another lame. One Lazar lying at Diues gate, another at the poole of Bethesda, a third at the beautifull gate of the Temple. You shall find heare a Leaper crying, there a woman with an issue of bloud adoring.
Search the Gospel, you shall find one blind, Another deaf, Another lame. One Lazar lying At Diues gate, Another At the pool of Bethesda, a third At the beautiful gate of the Temple. You shall find hear a Leaper crying, there a woman with an issue of blood adoring.
Here the house vntiled by the sicke of the Palsey, there the graues haunted by men possessed of Diuells. Nescias vtrum apelles vitam mortalem an mortem vitalem:
Here the house untiled by the sick of the Palsy, there the graves haunted by men possessed of Devils. Nescias Utum apelles vitam mortalem an mortem vitalem:
VVee cannot (saith S. Austen ) tell what to call our Life, whether a Dying Life, or a Liuing Death, when euery day our houses of clay doe crumble to corruption.
We cannot (Says S. Austen) tell what to call our Life, whither a Dying Life, or a Living Death, when every day our houses of clay do crumble to corruption.
Neuer was Bethlem in woe, vntill Herods sword was bathed in the bloud of infants. And then vox audita, A voyce was heard in Rama, Rachel would not be comforted.
Never was Bethlehem in woe, until Herods sword was bathed in the blood of Infants. And then vox audita, A voice was herd in Rama, Rachel would not be comforted.
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And yet behold, wee are prodigall of our liues, to spend them vpon Harlots, as the young-man in the Gospell, who after his surfetting with his droues of Harlots, could not any way be satisfied amongest the heards of Hoggs.
And yet behold, we Are prodigal of our lives, to spend them upon Harlots, as the Young man in the Gospel, who After his surfeiting with his droves of Harlots, could not any Way be satisfied amongst the heards of Hogs.
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So many sicke, so many sinners. It is plaine by Christs words: Sinne no more, least a worse thing come vnto thee. Sinne no more: Therefore hee sinned before:
So many sick, so many Sinners. It is plain by Christ words: Sin no more, lest a Worse thing come unto thee. Sin no more: Therefore he sinned before:
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therefore he sickned, therefore Iezabell died, therefore all the world shall be dissolued. It is the wicked mans curse, that Hee shall not liue out halfe his dayes.
Therefore he sickened, Therefore Jezebel died, Therefore all the world shall be dissolved. It is the wicked men curse, that He shall not live out half his days.
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VVhere, saith S. Austen, the soule is not to giue comfort of life; but to giue the sence of eternall Death. The apprehension of which Death, hath drawne water out of rocks,
Where, Says S. Austen, the soul is not to give Comfort of life; but to give the sense of Eternal Death. The apprehension of which Death, hath drawn water out of Rocks,
his sighes, as pillars of smoake perfumed with myrhhe, ascend vp into the presence of God, to implore mercy, being fully assured in the middest of all his feares, that howsoeuer Eternall Death is the wages of sinne, yet that the Gift of God is eternall life through Iesus Christ our Lord.
his sighs, as pillars of smoke perfumed with myrhhe, ascend up into the presence of God, to implore mercy, being Fully assured in the midst of all his fears, that howsoever Eternal Death is the wages of sin, yet that the Gift of God is Eternal life through Iesus christ our Lord.
In the Roote, we may first obserue that it is a Gift. Death is wages, no Gift. Life is a Gift, and no Wages. Wages supposeth Demerrit. Gift supposeth no Merit. If it bee a Gift, then is it not deserued. If it bee Deserued, then is it no Gift. In one word S. Bernard hath concluded it.
In the Root, we may First observe that it is a Gift. Death is wages, no Gift. Life is a Gift, and no Wages. Wages Supposeth Demerrit. Gift Supposeth no Merit. If it be a Gift, then is it not deserved. If it be Deserved, then is it no Gift. In one word S. Bernard hath concluded it.
Sufficit ad meritum scire, quod non sufficiant merita: It is sufficient to know of Merits that there is no sufficiency of our Merits. A Gift then it is:
Sufficit ad Merit Scire, quod non sufficiant Merita: It is sufficient to know of Merits that there is no sufficiency of our Merits. A Gift then it is:
But the Gifts of God are not giuen to corrupt vs, but to amend vs. It is no Pharises Gift. Neyther is it Dionysius Gift, to rob the temple, that they may build an Hospitall.
But the Gifts of God Are not given to corrupt us, but to amend us It is no Pharisees Gift. Neither is it Dionysius Gift, to rob the temple, that they may built an Hospital.
For whether we liue, we liue vnto the Lord, or whether we die, we die vnto the Lord; whether wee liue therefore or dye, wee are the Lords, Romanes 14. 8.
For whither we live, we live unto the Lord, or whither we die, we die unto the Lord; whither we live Therefore or die, we Are the lords, Romans 14. 8.
It is not any mans gift, which is subiect to repenting, for the vnthankefulnesse of the receiuer: For the gift of life in the Saints of God, hath this power, that as it giueth Happinesse, so it worketh thankfulnes. He that is not thankfull to God, hath not yet receiued the first fruits of Grace.
It is not any men gift, which is Subject to repenting, for the unthankfulness of the receiver: For the gift of life in the Saints of God, hath this power, that as it gives Happiness, so it works thankfulness. He that is not thankful to God, hath not yet received the First fruits of Grace.
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Esau hath the fat of the earth; Naball his Flockes of sheepe; Nimrod his Heards of beasts; Nabuchadnezzar his pile of wonderment; Herod his robe of starres.
Esau hath the fat of the earth; Nabal his Flocks of sheep; Nimrod his Heards of beasts; Nebuchadnezzar his pile of wonderment; Herod his robe of Stars.
But Eternall life, as it is Gods gift, so it is Christs purchase, not of gold, but of Bloud; not of the bloud of Goates, but of the pretious bloud of Iesus Christ.
But Eternal life, as it is God's gift, so it is Christ purchase, not of gold, but of Blood; not of the blood of Goats, but of the precious blood of Iesus christ.
How are we predestinated to the Adoption of Children? By Iesus Christ, Ephe. 1. 5. How are we called to Glory? By Iesus Christ, 1 Pet. 5. 10. How are we iustified? In Iesus Christ, Rom. 4. 26. How are wee sanctified? In Iesus Christ, Ephes. 2. 10. In what is our Hope? In the resurrection of Iesus Christ, 1 Peter 1. 13. In whom is our Peace? In Iesus Christ, Rom. 5. 1. VVho is the Mediator of Redemption? Iesus Christ, 1 Timothy. 2. 5. VVho is the Mediator of Intercession? Our Prayers are offered vpon a goulden Censure by the Angell of Couenant, which is Iesus Christ, Reuel. 8. 3. Hee maketh continuall Intercession for vs, Romanes 8. 34. VVho hath conquered Death? Iesus Christ, 1 Cor. 15. 37. By whom attaine we eternall saluation? By Iesus Christ our Lord, 1 Thess. 5. 9. Our Praedestination, Calling, Iustification, Sanctification, Hope, Peace, Redemption, Intercession, the Conquest of Death, our Purchase of Life;
How Are we predestinated to the Adoption of Children? By Iesus christ, Ephes 1. 5. How Are we called to Glory? By Iesus christ, 1 Pet. 5. 10. How Are we justified? In Iesus christ, Rom. 4. 26. How Are we sanctified? In Iesus christ, Ephesians 2. 10. In what is our Hope? In the resurrection of Iesus christ, 1 Peter 1. 13. In whom is our Peace? In Iesus christ, Rom. 5. 1. Who is the Mediator of Redemption? Iesus christ, 1 Timothy. 2. 5. Who is the Mediator of Intercession? Our Prayers Are offered upon a golden Censure by the Angel of Covenant, which is Iesus christ, Revel. 8. 3. He makes continual Intercession for us, Romans 8. 34. Who hath conquered Death? Iesus christ, 1 Cor. 15. 37. By whom attain we Eternal salvation? By Iesus christ our Lord, 1 Thess 5. 9. Our predestination, Calling, Justification, Sanctification, Hope, Peace, Redemption, Intercession, the Conquest of Death, our Purchase of Life;
O then disconsolate soule, whosoeuer thou art, that art tossed with woes, confounded with feares, amazed with the terrors of eternall Death. Heere is Baulme of Gilead, dropping from the Roote of lesse: Be not disquiered (O blessed soule) trust in God; it is his Gift, not thy Merit.
O then disconsolate soul, whosoever thou art, that art tossed with woes, confounded with fears, amazed with the terrors of Eternal Death. Here is Balm of Gilead, dropping from the Root of less: Be not disquiered (Oh blessed soul) trust in God; it is his Gift, not thy Merit.
And they will deliuer thy soule from the broaken Cesterne, from the water-lesse pits, from the windy Clouds, from the withered reeds of thy owne imperfections.
And they will deliver thy soul from the broken Cistern, from the waterless pits, from the windy Clouds, from the withered reeds of thy own imperfections.
It is the plaine speech of S. Hierome, that S. Iohn the Euangelist had told a lye if there were any sin of the world, which the Lambe of God had not taken away.
It is the plain speech of S. Jerome, that S. John the Evangelist had told a lie if there were any since of the world, which the Lamb of God had not taken away.
But of the goulden apples of eternity how shal I speake? It is the confession of Philosophy, that our vnderstanding of heauenly things, is NONLATINALPHABET,
But of the golden Apples of eternity how shall I speak? It is the Confessi of Philosophy, that our understanding of heavenly things, is,
It is the Profession of Diuinity, that these ioyes were neuer perceiued of the eye: Neuer receiued by the eare: Neuer conceiued by the heart of man, 1 Corinth. 2. Yet,
It is the Profession of Divinity, that these Joys were never perceived of the eye: Never received by the ear: Never conceived by the heart of man, 1 Corinth. 2. Yet,
For what is more glorious on earth then a Kingdome? A Kingdome is promised, Luke 12. Feare not little flocke, it is your Fathers pleasure to giue you a Kingdome.
For what is more glorious on earth then a Kingdom? A Kingdom is promised, Lycia 12. fear not little flock, it is your Father's pleasure to give you a Kingdom.
VVhat is the honor of a Kingdome, but a Crowne? A Crowne is promised, yea an incorruptible Crowne of Glory, 1 Corinthians ▪ 9. VVhat is in a Crowne more precious then the massinesse of Gold, and lustre of Iewells? And these are promised.
What is the honour of a Kingdom, but a Crown? A Crown is promised, yea an incorruptible Crown of Glory, 1 Corinthians ▪ 9. What is in a Crown more precious then the massiness of Gold, and lustre of Jewels? And these Are promised.
But what speake I of Starres? The Scripture saith, that our Bodies shall be like to the Bodie of Iesus Christ, whose glory is shadowed out with the comparison of Angells. Matth. 28. 3. The text speaketh of the Angell, that his countenance was like Lightning, and his Raiment like Snow. Matthew 17. 2. The text speaketh of Christs transfiguration, (the glasse of his glory) that his Face did shine as the Sunne, and his Garments ▪ as the Light.
But what speak I of Stars? The Scripture Says, that our Bodies shall be like to the Body of Iesus christ, whose glory is shadowed out with the comparison of Angels. Matthew 28. 3. The text speaks of the Angel, that his countenance was like Lightning, and his Raiment like Snow. Matthew 17. 2. The text speaks of Christ transfiguration, (the glass of his glory) that his Face did shine as the Sun, and his Garments ▪ as the Light.
I am swallowed vp in contemplation, and must conclude with the history of the Queene of Sheba, vnto King Salomon, 1 King 10. 6. Shee said vnto the King, It was a true report that I heard in my owne land of thy Acts and Wisdome:
I am swallowed up in contemplation, and must conclude with the history of the Queen of Sheba, unto King Solomon, 1 King 10. 6. Shee said unto the King, It was a true report that I herd in my own land of thy Acts and Wisdom:
VVhen the Queene, that is the Church, shall stand on the right hand of the Lambe, glorious in diuers colours, in the infinit, incomprehensible varity of happinesse.
When the Queen, that is the Church, shall stand on the right hand of the Lamb, glorious in diverse colours, in the infinite, incomprehensible variety of happiness.
