THe LORD being now about to settle Israel in the land of Canaan, the lot of their inheritance, which he had entayled upon them by promise to their father Abraham; their Prince,
THe LORD being now about to settle Israel in the land of Canaan, the lot of their inheritance, which he had entailed upon them by promise to their father Abraham; their Prince,
and Priest, Moses, and Aaron for tempting the LORD at Meribah: and the whole number of the men of strength for their infidelity must not take possession:
and Priest, Moses, and Aaron for tempting the LORD At Meribah: and the Whole number of the men of strength for their infidelity must not take possession:
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Yet to make his word good to their posterity, hee drived out and destroys the Amorites before, S•hon and then King, with Og the King of Bashan: their army coasting about the Wildernesse, did now verge upon the borders of Moab. Balaac being somwhat surprised with feare,
Yet to make his word good to their posterity, he drived out and Destroys the amorites before, S•hon and then King, with Og the King of Bashan: their army coasting about the Wilderness, did now verge upon the borders of Moab. Balaam being somewhat surprised with Fear,
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Let me dye, &c. The wicked man (as wicked men may have) had good words in his mouth, the Wizz•rd had a good wish, I dare joyn with him in his prayer, praying it may be with a better spirit and affection.
Let me die, etc. The wicked man (as wicked men may have) had good words in his Mouth, the Wizz•rd had a good wish, I Dare join with him in his prayer, praying it may be with a better Spirit and affection.
When we shall have premised somthing of this Balaam, what hee was, and a word or two of the phrese of speech, wee shall fall upon these three mayn quaeries of the text. 1 Who is the righteous man? 2. What is the difference between the death of the righteous and the wicked? 3 The ultimate end of either, which will fully discover unto us the reason,
When we shall have premised something of this balaam, what he was, and a word or two of the phrese of speech, we shall fallen upon these three main queries of the text. 1 Who is the righteous man? 2. What is the difference between the death of the righteous and the wicked? 3 The ultimate end of either, which will Fully discover unto us the reason,
1 To derive his pedegree, to describe his countrey, to descant on his name were but a dry discourse, which would have more of pomp then weight, more bulk then substance.
1 To derive his pedigree, to describe his country, to descant on his name were but a dry discourse, which would have more of pomp then weight, more bulk then substance.
That hee spake here Prophetically it cannot be denied, but that was by an especiall dispensation for the present, which proves him no more a Prophet then the act of speech did prove his Asse a man though once he spake more reason then his master.
That he spoke Here Prophetically it cannot be denied, but that was by an especial Dispensation for the present, which Proves him no more a Prophet then the act of speech did prove his Ass a man though once he spoke more reason then his master.
Did he think him changeable in his counsels? or could he imagine to move GOD by an importunity to abet his iniquity? had his heart been right with GOD as he would pretend he would never have tempted him the s•cond time,
Did he think him changeable in his Counsels? or could he imagine to move GOD by an importunity to abet his iniquity? had his heart been right with GOD as he would pretend he would never have tempted him the s•cond time,
but when hee gives a flat denyall, it is high temerity there not to cease. May my corrupt affections be eversilent while my soul utters it self unto my GOD.
but when he gives a flat denial, it is high temerity there not to cease. May my corrupt affections be eversilent while my soul utters it self unto my GOD.
and when Balaam came thither, what ever his heart was, there was a spirit that moved his tongue, and put words into his mouth other then which hee could not utter.
and when balaam Come thither, what ever his heart was, there was a Spirit that moved his tongue, and put words into his Mouth other then which he could not utter.
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Nothing pleasing unto the King, or which might much implead him upon his promise, Josephus frames Balaam this excuse to Balaac. Thinkest thou that it is in us so oft as we speak the fates what we will say and wherein we will be silent, who are inspired with the Holy Ghost:
Nothing pleasing unto the King, or which might much implead him upon his promise, Josephus frames balaam this excuse to Balaam. Thinkest thou that it is in us so oft as we speak the fates what we will say and wherein we will be silent, who Are inspired with the Holy Ghost:
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which utters what words and oracles it pleases, wee not knowing or thinking of them. Who so soon as he enters into our breasts, there remayns nothing of ours there.
which utters what words and oracles it Pleases, we not knowing or thinking of them. Who so soon as he enters into our breasts, there remains nothing of ours there.
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and understanding, and between divine inspirations, that he must be wholly emptied of the former, that the latter may be infused? Must the Oracles of divine wisdome be uttered by men beside themselves? Does the eternall wise GOD so provide for the salvation of his people, that the sober truths of heavenly knowledge must be preached by mad men? they spake not themselves but as the Spirit gave them utterance, Acts 2.4. yet not what they understood not.
and understanding, and between divine inspirations, that he must be wholly emptied of the former, that the latter may be infused? Must the Oracles of divine Wisdom be uttered by men beside themselves? Does the Eternal wise GOD so provide for the salvation of his people, that the Sobrium truths of heavenly knowledge must be preached by mad men? they spoke not themselves but as the Spirit gave them utterance, Acts 2.4. yet not what they understood not.
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But wee, sayes the Apostle, have a sure word of prophecy as a light shining in a darke place, 2 Peter 2.19. and therefore Saint Paul calls it NONLATINALPHABET, an illumination or manifestation of the Spirit, 1 Cor. 12.7. I read of an Idoll in Plutarch who was called Carmenta, her Worshippers Carmentae, the deduction of the name is a fit expresse of such fool Idolaters.
But we, Says the Apostle, have a sure word of prophecy as a Light shining in a dark place, 2 Peter 2.19. and Therefore Saint Paul calls it, an illumination or manifestation of the Spirit, 1 Cor. 12.7. I read of an Idol in Plutarch who was called Carmenta, her Worshippers Carmentae, the deduction of the name is a fit express of such fool Idolaters.
What Hosea speaks, the Prophet is a fool, the spirituall man is mad, Hosea 9.7. Ezekiel explains it, that prophecy out of their own hearts, feolish Prophets that follow their own spirit and have seen nothing, Ezek 13.2, 3. Such Montanising mad Enthusiasts that pretend to divine inspirations the World hath known (that I may not say this age hath) too many.
What Hosea speaks, the Prophet is a fool, the spiritual man is mad, Hosea 9.7. Ezekielem explains it, that prophecy out of their own hearts, feolish prophets that follow their own Spirit and have seen nothing, Ezekiel 13.2, 3. Such Montanizing mad Enthusiasts that pretend to divine inspirations the World hath known (that I may not say this age hath) too many.
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Who seeing enchantment failed, and divinations could do nothing: because GOD had beheld no iniquity in Jacob, nor perversnesse in Israel. Numb. 22.21. counselled Balaac to tempt them by the Midianitish women to commit fornication.
Who seeing enchantment failed, and divinations could do nothing: Because GOD had beheld no iniquity in Jacob, nor perverseness in Israel. Numb. 22.21. counseled Balaam to tempt them by the Midianitish women to commit fornication.
And if the opinion of the Antiquary seems too light, it may have allowance from that of Saint Iohn to the Church of Pergamus, I have a few things against thee,
And if the opinion of the Antiquary seems too Light, it may have allowance from that of Saint John to the Church of Pergamos, I have a few things against thee,
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because thou hast there them that hold the doctrine of Balaam, who taught Balaac to cast a stumbling block before the children of Israel, to eat things sacrificed to Idols,
Because thou hast there them that hold the Doctrine of balaam, who taught Balaam to cast a stumbling block before the children of Israel, to eat things sacrificed to Idols,
so hee had full paid the reward of iniquity. They killed Balaam the son of Beor with the sword. Joshua 13.22. where wee will leave him in his unhappy end.
so he had full paid the reward of iniquity. They killed balaam the son of Beor with the sword. joshua 13.22. where we will leave him in his unhappy end.
but as it is translated in the sense of the optative mood (which the Hebrews wanting expresse desires in the future of the Indicative) signifying a wish or desire that so it might be, To dye is Heavens heavy doom upon the sons of Adam. An unrepealable Statute hath passed 〈 ◊ 〉 NONLATINALPHABET, it is appointed for all m•n (without any limitation) once to dye Heb. 9.27. Other are the limits and bounds of nature, other are the extraordinary ways of working with the Almighty.
but as it is translated in the sense of the optative mood (which the Hebrews wanting express Desires in the future of the Indicative) signifying a wish or desire that so it might be, To die is Heavens heavy doom upon the Sons of Adam. an unrepealable Statute hath passed 〈 ◊ 〉, it is appointed for all m•n (without any limitation) once to die Hebrew 9.27. Other Are the Limits and bounds of nature, other Are the extraordinary ways of working with the Almighty.
He may if he please dispense with this law, as hee hath done 〈 ◊ 〉 Enoch, and Elijah: and there shall be a more generall dipensation for them which shall be found alive at the last day.
He may if he please dispense with this law, as he hath done 〈 ◊ 〉 Enoch, and Elijah: and there shall be a more general dipensation for them which shall be found alive At the last day.
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We shall not all dye, but we shall all be changed, 1 Cor. 15.51. Which change shall be answering to a death, though without any reall separation of the soul from the body. Which I ground
We shall not all die, but we shall all be changed, 1 Cor. 15.51. Which change shall be answering to a death, though without any real separation of the soul from the body. Which I ground
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2 On that circumstance of time in which this shall be done, in a moment in the twinkling of an ere, NONLATINALPHABET in an atome, an unconceivable instant of time.
2 On that circumstance of time in which this shall be done, in a moment in the twinkling of an ere, in an atom, an unconceivable instant of time.
Which I take to be an after copy of Adams condition, had hee retained his innocency, he had been translated, not knowing death to a blessed immortality,
Which I take to be an After copy of Adams condition, had he retained his innocency, he had been translated, not knowing death to a blessed immortality,
NONLATINALPHABET signifies to be right NONLATINALPHABET, 1 Chron. 13.4. And this was •ight in the peoples eyes it did please them, or they did approve of it:
signifies to be right, 1 Chronicles 13.4. And this was •ight in the peoples eyes it did please them, or they did approve of it:
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For the righteous GOD loveth righteousnesse, his countenance doth behold the upright, Psal. 11.7. Hee looks on him with content, as we eye the things we love with delight.
For the righteous GOD loves righteousness, his countenance does behold the upright, Psalm 11.7. He looks on him with content, as we eye the things we love with delight.
GOD being only wise, and good, and all perfection, that absolute Idea, must be in a conformity unto him, this conformity wee held by the vertue of the Image of God stamped upon us in our creation,
GOD being only wise, and good, and all perfection, that absolute Idea, must be in a conformity unto him, this conformity we held by the virtue of the Image of God stamped upon us in our creation,
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but soon was this happy condition forfeited by our disobedience, and there followed such discrasie in our intellectuall, such disorder in our practicall faculties;
but soon was this happy condition forfeited by our disobedience, and there followed such discrasie in our intellectual, such disorder in our practical faculties;
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that we could neither know, nor will, nor doe, those things which were of God, who in his gracious goodnesse that hee might repaire this unhappy losse, gave us his Law a cleere manifesto of his perfect will, that in our obedience thereunto, we might recover our holinesse,
that we could neither know, nor will, nor do, those things which were of God, who in his gracious Goodness that he might repair this unhappy loss, gave us his Law a clear manifesto of his perfect will, that in our Obedience thereunto, we might recover our holiness,
Thus having found the rule of practicall righteousnesse, for my Text leads not to speake any thing of imputative, we must apply mans actions thereunto, that so from his agreement therewith, we may discover the righteous man, Blessed is the undefiled or perfect in the way that walketh in the Law of the LORD, Psa. 119.1. this man from the manner of his conversation, God himselfe in Job briefly describes.
Thus having found the Rule of practical righteousness, for my Text leads not to speak any thing of imputative, we must apply men actions thereunto, that so from his agreement therewith, we may discover the righteous man, Blessed is the undefiled or perfect in the Way that walks in the Law of the LORD, Psa. 119.1. this man from the manner of his Conversation, God himself in Job briefly describes.
or set up an Idol of NONLATINALPHABET, will worship, which the Lord will not approve of, who as it is most meet, will be served as himselfe pleases, again, the knowledge of sin is by the Law, Rom. 7. which in the nature of an exact rule, shews both what is streight and what is crooked:
or Set up an Idol of, will worship, which the Lord will not approve of, who as it is most meet, will be served as himself Pleases, again, the knowledge of since is by the Law, Rom. 7. which in the nature of an exact Rule, shows both what is straight and what is crooked:
According to this Law the righteous man regulates himselfe in an universall, constant, full and finall, obedience. 1 He loooks to all and every precept.
According to this Law the righteous man regulates himself in an universal, constant, full and final, Obedience. 1 He loooks to all and every precept.
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and looks to the letter, and to the life of the Law. 4 He continues and perseveres in this obedience unto his end, perfecting holinesse in the feare of God.
and looks to the Letter, and to the life of the Law. 4 He continues and perseveres in this Obedience unto his end, perfecting holiness in the Fear of God.
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Which end will discern between the righteous and the wicked, between him that serveth God, and him that serveth Him not, Mal. 3.18. Which we come to state the difference of the death of the righteous and the wicked:
Which end will discern between the righteous and the wicked, between him that serves God, and him that serves Him not, Malachi 3.18. Which we come to state the difference of the death of the righteous and the wicked:
the maine thing the Text drives at, wherefore I passed the other more briefly, as taking them upon a firme supposall cleerly granted, this will discover the very soul of the desire,
the main thing the Text drives At, Wherefore I passed the other more briefly, as taking them upon a firm supposal clearly granted, this will discover the very soul of the desire,
as dyeth the foole, so the wise, Eccles. 2.15. that is the end of all, natures debt must be discharged by a dissolution, and a generall guilt of sin layes all under an equall forfeiture, Death passes upon all men in that all have sinned, Rom. 5.12.
as Dies the fool, so the wise, Eccles. 2.15. that is the end of all, nature's debt must be discharged by a dissolution, and a general guilt of since lays all under an equal forfeiture, Death passes upon all men in that all have sinned, Rom. 5.12.
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even the night before he was slain in the Capitoll, prefers a sodain death. Augustus calls it NONLATINALPHABET, a good death, where the sodamnesse takes away the sense of dying,
even the night before he was slave in the Capitol, prefers a sudden death. Augustus calls it, a good death, where the sodamnesse Takes away the sense of dying,
this, they say, he prayed against, that he might dye neither a violent, nor a sodain death, which was promised to the Israelites, to be sure, this might be a wicked mans end:
this, they say, he prayed against, that he might die neither a violent, nor a sudden death, which was promised to the Israelites, to be sure, this might be a wicked men end:
the very troubles and misery he may here meet with, may move the man with the burthen at his back, to call for death and to embrace it, hoping that may put an end to all his evills, of which otherwise he cannot apprehend how to be acquitted,
the very Troubles and misery he may Here meet with, may move the man with the burden At his back, to call for death and to embrace it, hoping that may put an end to all his evils, of which otherwise he cannot apprehend how to be acquitted,
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22. when the sorrows of death may compasse about the good, and they may finde trouble and heavinesse, Psal. 116.3. 1 From the pangs of death, which that expresse of humane feare speaks in my Saviour.
22. when the sorrows of death may compass about the good, and they may find trouble and heaviness, Psalm 116.3. 1 From the pangs of death, which that express of humane Fear speaks in my Saviour.
Good Agathon, death approaching, being somwhat troubled, his friends about said unto him, and dost thou father feare? to whom hee replyed, I have endevoured to keepe the Commandements,
Good Agathon, death approaching, being somewhat troubled, his Friends about said unto him, and dost thou father Fear? to whom he replied, I have endeavoured to keep the commandments,
Some may thinke it a happy death to depart in a full age, in a calme, quietly upon their beds, with their friends about them, to have a solemne Funerall,
some may think it a happy death to depart in a full age, in a Cam, quietly upon their Beds, with their Friends about them, to have a solemn Funeral,
an honourable Interment, a stately Sepulcher, all these may a wicked man have, when the good by some unhappy accident may be taken off, the waters may swallow him up,
an honourable Interment, a stately Sepulcher, all these may a wicked man have, when the good by Some unhappy accident may be taken off, the waters may swallow him up,
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or the beasts devoure him, the indiscriminating sword of the enemy, or the noysome pestilence, common calamities may sweepe him away, the fury of persecution may uncaske his soule,
or the beasts devour him, the indiscriminating sword of the enemy, or the noisome pestilence, Common calamities may sweep him away, the fury of persecution may uncask his soul,
that dungeon or prison where they are fast locked up in misery and iron, reserved in everlasting chains untill the judgement of the great day, Jude 6. the Prophet sayes, they goe down into hell, Psal. 55. the second interpretation of NONLATINALPHABET is there in chiefe, their grave is hell, not onely the outward courts,
that dungeon or prison where they Are fast locked up in misery and iron, reserved in everlasting chains until the judgement of the great day, U^de 6. the Prophet Says, they go down into hell, Psalm 55. the second Interpretation of is there in chief, their grave is hell, not only the outward Courts,
4 They have not rest in their death, that which men looke upon as the end of troubles is to them but the beginning of misery, the soule of my Lord shall be knit in the hundle of life,
4 They have not rest in their death, that which men look upon as the end of Troubles is to them but the beginning of misery, the soul of my Lord shall be knit in the hundle of life,
If hell be their grave, though there be horrid darknesse, and eternall night, yet no sleepe, there they rest not, who here slept, when they should have watched.
If hell be their grave, though there be horrid darkness, and Eternal night, yet no sleep, there they rest not, who Here slept, when they should have watched.
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1 He lies down in peace, he hath been long travelling a tedious pilgrimage, and he is now arrived at his journies end, he is come NONLATINALPHABET to his long home, Eccles. 12.5. and is quiet, the spirit returns to him that gave it, Eccles. 12.7. as may be read in the letters of that sacred name, they are all quiescent:
1 He lies down in peace, he hath been long traveling a tedious pilgrimage, and he is now arrived At his journeys end, he is come to his long home, Eccles. 12.5. and is quiet, the Spirit returns to him that gave it, Eccles. 12.7. as may be read in the letters of that sacred name, they Are all quiescent:
Marke the perfect man and behold the upright, for the end of that man is peace, Psal. 37.37. he lyeth down, and nothing can make him afraid, he is confident of the favour of God as whom he hath faithfully served, in a holy endeavour, keeping the Law with his whole heart, Psal. 119.34. and where he hath fallen short of his obedience, he hath returned by repentance, and supplication to his God, 1 Kings 8.47. and hee hopes that he whose paths are mercie, and truth unto such as keepe his Covenant and Testimonies, Psal. 25.10. will shew mercie unto them that love him and keepe his Commandements, Exod. 20.6.
Mark the perfect man and behold the upright, for the end of that man is peace, Psalm 37.37. he lies down, and nothing can make him afraid, he is confident of the favour of God as whom he hath faithfully served, in a holy endeavour, keeping the Law with his Whole heart, Psalm 119.34. and where he hath fallen short of his Obedience, he hath returned by Repentance, and supplication to his God, 1 Kings 8.47. and he hope's that he whose paths Are mercy, and truth unto such as keep his Covenant and Testimonies, Psalm 25.10. will show mercy unto them that love him and keep his commandments, Exod 20.6.
yet he doth gain thereby death, and the cutting off of sin, lest the evill should have been immortall, NONLATINALPHABET so the punishment it selfe became to man a mercie,
yet he does gain thereby death, and the cutting off of since, lest the evil should have been immortal, so the punishment it self became to man a mercy,
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and he is well seconded by his comment, after man was fallen, had he not been obnoxious to a necessity of dying, he had incurred the greatest misery, viz. sin working, here therefore he hath a benefit which is death,
and he is well seconded by his comment, After man was fallen, had he not been obnoxious to a necessity of dying, he had incurred the greatest misery, viz. since working, Here Therefore he hath a benefit which is death,
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yet it became a mercie, not suffering the sinner to be immortall, for how should we without any, either feare of God or dread of judgement, have added sin to sin if wee had been immortall? who are so sinfull to day, dying to morrow, with the immortall devill, we should even have vyed offences, without either endeavour of new obedience, or remorse by humble repentance.
yet it became a mercy, not suffering the sinner to be immortal, for how should we without any, either Fear of God or dread of judgement, have added since to since if we had been immortal? who Are so sinful to day, dying to morrow, with the immortal Devil, we should even have vyed offences, without either endeavour of new Obedience, or remorse by humble Repentance.
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If the unclean world so entangle us so soon passing, what would it have done long remaining? if our vile affections so entise us while we are but pilgrimes, what would they have done had we been of constant abode here? Cicero spake well, if he understood what he sayd:
If the unclean world so entangle us so soon passing, what would it have done long remaining? if our vile affections so entice us while we Are but Pilgrims, what would they have done had we been of constant Abided Here? Cicero spoke well, if he understood what he said:
Augustine from a passage in Plato or Plotinus, that father Jupiter having compassion on men, made their bands soluble, draws this collection, that the Philosopher thought that this very thing that men are mortall in body, proceeds from the mercie of our divine Father,
Augustine from a passage in Plato or Plotinus, that father Jupiter having compassion on men, made their bans soluble, draws this collection, that the Philosopher Thought that this very thing that men Are Mortal in body, proceeds from the mercy of our divine Father,
Thus far the Text of Scripture is plain, that after Adam had tasted of the fruit of the tree of the knowledge of good and evill, whereby I am sure he became accursed, God thrust him out of Paradice, and set a guard upon the Tree of life,
Thus Far the Text of Scripture is plain, that After Adam had tasted of the fruit of the tree of the knowledge of good and evil, whereby I am sure he became accursed, God thrust him out of Paradise, and Set a guard upon the Tree of life,
and so in that he shortened his dayes, he ended his misery, which there at once hath its period, from whence that custome tooke its stirt of planting a lawrell Crown at the head of the dead mans cossin, in token of triumph and victory obteined over the troubles and miseries of this life,
and so in that he shortened his days, he ended his misery, which there At once hath its Period, from whence that custom took its stirt of planting a laurel Crown At the head of the dead men Cousin, in token of triumph and victory obtained over the Troubles and misery's of this life,
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nor crying, neither shall there be any more pain, for former things are passed away, Rev. 21.4. the presence of God shall be our joy, our delight to doe his will:
nor crying, neither shall there be any more pain, for former things Are passed away, Rev. 21.4. the presence of God shall be our joy, our delight to do his will:
when he breaks forth out of the wombe of his mother into this light, may not he be as rightly said to be borne who loosed from the bonds of flesh? is brought forth into the land of the living? it had obteined a custome in the Church, that the day in which holy men departed this life, they called it the day of their nativity:
when he breaks forth out of the womb of his mother into this Light, may not he be as rightly said to be born who loosed from the bonds of Flesh? is brought forth into the land of the living? it had obtained a custom in the Church, that the day in which holy men departed this life, they called it the day of their Nativity:
which St. Paul hints, While we are present in the world, we are absent from the Lord, 2 Cor. 5, 6. It is true, he cherishes us with the breathings of his spirit, he streams the rayes of his grace into our hearts,
which Saint Paul hints, While we Are present in the world, we Are absent from the Lord, 2 Cor. 5, 6. It is true, he Cherishes us with the breathings of his Spirit, he streams the rays of his grace into our hearts,
but a bubble, such a nothing deserves not the title of life, but that state of incorruption to which death transmits us, that fixed immortality that and that onely is life indeed.
but a bubble, such a nothing deserves not the title of life, but that state of incorruption to which death transmits us, that fixed immortality that and that only is life indeed.
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It is the end of the day, when they receive their penny, the reward of that faithfull service they have yeilded unto their God, he dyes well, says the moralist, who makes a gain by his death, that does the righteous man he exchanges this cottage of clay for a mansion in the new Jerusalem, a house not made with hands, eternall in the heavens:
It is the end of the day, when they receive their penny, the reward of that faithful service they have yielded unto their God, he dies well, Says the moralist, who makes a gain by his death, that does the righteous man he exchanges this cottage of clay for a mansion in the new Jerusalem, a house not made with hands, Eternal in the heavens:
he changes the company and fellowship of sinfull men, for the blessed society of God, and his holy Angels, by whom he shall be most lovingly entertained.
he changes the company and fellowship of sinful men, for the blessed society of God, and his holy Angels, by whom he shall be most lovingly entertained.
God the Father entertains him with a well done thou good and faithfull servant, Mat. 25.21. God the Son entertains him with, come yee blessed children of my Father. Mat. 25.34. The whole hoast of heaven congratulate him:
God the Father entertains him with a well done thou good and faithful servant, Mathew 25.21. God the Son entertains him with, come ye blessed children of my Father. Mathew 25.34. The Whole host of heaven congratulate him:
what exultation will there be at the entertainment of a righteous man into blesse? if they rejoyce when he is but set in the way, what will they doe when he comes to heaven?
what exultation will there be At the entertainment of a righteous man into bless? if they rejoice when he is but Set in the Way, what will they do when he comes to heaven?
and friendly entertainment of him in whom his soule delighteth, as the indulgent mother takes her little one into her armes when it is about to sleepe:
and friendly entertainment of him in whom his soul delights, as the indulgent mother Takes her little one into her arms when it is about to sleep:
If I should adde no more, is not this enough to make good, and to give us to joyne issue with Balaam, Let me dye the death of the righteous? but we will follow him to the ultimate period of his wish, and let my last end be like his.
If I should add no more, is not this enough to make good, and to give us to join issue with balaam, Let me die the death of the righteous? but we will follow him to the ultimate Period of his wish, and let my last end be like his.
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We will consider then what follows death, NONLATINALPHABET Heb. 9 27. after death judgement. The punctuall circumstance of time is not limited by any verbe,
We will Consider then what follows death, Hebrew 9 27. After death judgement. The punctual circumstance of time is not limited by any verb,
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and it is not peremptorily to conclude from the Apostles phrase. It may be more easily resolved if we consider man according to his essentiall principles:
and it is not peremptorily to conclude from the Apostles phrase. It may be more Easily resolved if we Consider man according to his essential principles:
the judgement of the soule follows presently upon the dissolution, that receiveth sentence, and is carryed by the Angels into Abrahams bosome, a place of rest and happinesse,
the judgement of the soul follows presently upon the dissolution, that receives sentence, and is carried by the Angels into Abrahams bosom, a place of rest and happiness,
or thrust into torment, the body is to expect its doom, while that great day of the generall judgement, these two being now separated, we will take some liberty to speake of some things,
or thrust into torment, the body is to expect its doom, while that great day of the general judgement, these two being now separated, we will take Some liberty to speak of Some things,
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yet the wiser man said, that an untimely birth was better then he that had no buriall, Eccles. 6.3. it was the curse of that wicked woman, the dogs shall eat Jezebel by the walls of Jezreel. 1 King. 21.23. and she shall be as dung upon the face of the field, 2 King. 9.37. it was the doom of Jehojakim, that he should have the buriall of an asse, Jer. 22.19. which implies that the civill interment of the body, and committing of it to earth was honourable.
yet the Wiser man said, that an untimely birth was better then he that had no burial, Eccles. 6.3. it was the curse of that wicked woman, the Dogs shall eat Jezebel by the walls of Jezrael. 1 King. 21.23. and she shall be as dung upon the face of the field, 2 King. 9.37. it was the doom of Jehoiakim, that he should have the burial of an Ass, Jer. 22.19. which Implies that the civil interment of the body, and committing of it to earth was honourable.
as if they would expresse this truth in a type, the faithfull were buryed by themselves, from whence was that phrase, to be gathered to their Fathers, Gen. 25.8.
as if they would express this truth in a type, the faithful were buried by themselves, from whence was that phrase, to be gathered to their Father's, Gen. 25.8.
As Jacob gave commandement concerning his bones, that he would not be buryed in Egypt Gen. 47.29. Gather me not with the wicked, prayes the Prophet, Psal. 26.9. not to take notice of the solemnities used at their funerals, and to passe the customes from hence derived to other Nations, looke we onely to our own.
As Jacob gave Commandment Concerning his bones, that he would not be buried in Egypt Gen. 47.29. Gather me not with the wicked, prays the Prophet, Psalm 26.9. not to take notice of the solemnities used At their funerals, and to pass the customs from hence derived to other nations, look we only to our own.
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or dishonourably, but they who live and dye in the faith of Christ, and their good conversation hath given us to hope, that their bodies shall one day be partakers with their souls in bliffe, we give them a more decent buriall in places set a part for that use, the Church yard, which the Germanes call Gods Acre,
or dishonourably, but they who live and die in the faith of christ, and their good Conversation hath given us to hope, that their bodies shall one day be partakers with their Souls in bliffe, we give them a more decent burial in places Set a part for that use, the Church yard, which the Germane call God's Acre,
2 The resurrection though our bodies doe moulder, and resolve into, yet they doe not lose themselves in the dust, they onely leave their weaknesse and corruption which adheares unto them by the contagion of sin, from which being purged, the substance of the body returns again:
2 The resurrection though our bodies do moulder, and resolve into, yet they do not loose themselves in the dust, they only leave their weakness and corruption which adheres unto them by the contagion of since, from which being purged, the substance of the body returns again:
to prove that there is a resurrection were too large a digression, and a needlesse labour, it being so cleere a constat among Christians, that we hold it an article of our faith.
to prove that there is a resurrection were too large a digression, and a needless labour, it being so clear a constat among Christians, that we hold it an article of our faith.
We are baptized not onely for the remission of sins, but also into the resurrection of the flesh, 1 Cor. 15. from whence I conceive the Greeks call baptisme, NONLATINALPHABET, the clothing or putting on of immortality,
We Are baptised not only for the remission of Sins, but also into the resurrection of the Flesh, 1 Cor. 15. from whence I conceive the Greeks call Baptism,, the clothing or putting on of immortality,
which strained that glosse not to judgement but to condemnation, the true reading is, they sholl not stand in judgement, according to the Latine phrase, they shall not be acquitted,
which strained that gloss not to judgement but to condemnation, the true reading is, they sholl not stand in judgement, according to the Latin phrase, they shall not be acquitted,
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Which was that Saint Paul so earnestly endevoured after, if I may by any meanes obteine the resurrection of the dead, Phil. 3.11. that of the wicked not deserving the title, being but an upstanding to everlasting death.
Which was that Saint Paul so earnestly endeavoured After, if I may by any means obtain the resurrection of the dead, Philip 3.11. that of the wicked not deserving the title, being but an upstanding to everlasting death.
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Sad to the wicked soul, being fettered again to the body, like malefactors accessories in the same guilt, to receive together a just, but fearfull recompence of reward.
Sad to the wicked soul, being fettered again to the body, like malefactors accessories in the same guilt, to receive together a just, but fearful recompense of reward.
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and as generall a sentence, neither yet does God judge twice for the same thing, and inflict double punishment for one sin, but that which before was not compleatly inflicted,
and as general a sentence, neither yet does God judge twice for the same thing, and inflict double punishment for one since, but that which before was not completely inflicted,
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or unrighteousnesse unto death, should have her part proportionable in the reward, by which generall judgement the righteousnesse of God shall be acquitted and vindicated from all slander not onely from the testimony of every guilty conscience,
or unrighteousness unto death, should have her part proportionable in the reward, by which general judgement the righteousness of God shall be acquitted and vindicated from all slander not only from the testimony of every guilty conscience,
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they give while they live bad examples, which are drawn into practice, they leave behinde them the memory of unrighteous deeds which multiply to posterity,
they give while they live bad Examples, which Are drawn into practice, they leave behind them the memory of unrighteous Deeds which multiply to posterity,
Abraham is long since in blisse, yet is his faith impressed in the hearts of his children who walke NONLATINALPHABET In the steps of the faith of that holy Father, Rom. 4.12.
Abraham is long since in bliss, yet is his faith impressed in the hearts of his children who walk In the steps of the faith of that holy Father, Rom. 4.12.
how will it adde to the crown of rejoycing as glory, of that blessed Saint to see so many trails after him in that tread of faith and righteousnesse which he hath before trodden out? how will it blisse those faithfull dispensers of the word,
how will it add to the crown of rejoicing as glory, of that blessed Saint to see so many trails After him in that tread of faith and righteousness which he hath before trodden out? how will it bliss those faithful dispensers of the word,
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and other holy men, who by their devout faith and religious practice, have converted many unto righteousnesse, to appeare with those they have brought to fight under Christ his banner? might I rather in the rerelead up but one convert,
and other holy men, who by their devout faith and religious practice, have converted many unto righteousness, to appear with those they have brought to fight under christ his banner? might I rather in the rerelead up but one convert,
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but I will reprove thee, and set them inorder before thine eyes, Psal. 50.21. He now unseen, sees, and observes what afterwards openly he will produce:
but I will reprove thee, and Set them inorder before thine eyes, Psalm 50.21. He now unseen, sees, and observes what afterwards openly he will produce:
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neyther hath it entred into the heart of man to conceive the good things that GOD hath layd up for them that love him: 1 Cor. 2.9. It were I think impudent temerity in any one to go about to determine.
neither hath it entered into the heart of man to conceive the good things that GOD hath laid up for them that love him: 1 Cor. 2.9. It were I think impudent temerity in any one to go about to determine.
The kingdom of GOD is greater then all report, it is better then it can be praysed, it surpasses all knowledge, it is more excellent then all glory that can be imagined:
The Kingdom of GOD is greater then all report, it is better then it can be praised, it Surpasses all knowledge, it is more excellent then all glory that can be imagined:
But it is observable, where the Spirit hath revealed unto us these unconceivable things, condescending to our understanding, to move us it hath set them forth under the notion of temporall goods, which wee make great account of.
But it is observable, where the Spirit hath revealed unto us these unconceivable things, condescending to our understanding, to move us it hath Set them forth under the notion of temporal goods, which we make great account of.
The Spirit sayth the righteous shall have a Kingdom, and weare upon their heads a crown of righteousnes, they shall be clothed with long white robes of innocence, they shall sit down with Abraham, Isaac, and Jacob at his table in that Kingdom: which shall be richly furnished;
The Spirit say the righteous shall have a Kingdom, and wear upon their Heads a crown of righteousness, they shall be clothed with long white robes of innocence, they shall fit down with Abraham, Isaac, and Jacob At his table in that Kingdom: which shall be richly furnished;
They shall enter into their masters joy, where they shall bear a part in that heavenly quire, to sing perpetuall hallelujahs unto the Lambe that sitteth upon the throne.
They shall enter into their Masters joy, where they shall bear a part in that heavenly choir, to sing perpetual hallelujahs unto the Lamb that Sitteth upon the throne.
perpetuity, without corruption, life, without death: where is light, without darknesse: knowledge without ignorance: understanding, without errour: reason, without obscurity: memory, without forgetfulnesse:
perpetuity, without corruption, life, without death: where is Light, without darkness: knowledge without ignorance: understanding, without error: reason, without obscurity: memory, without forgetfulness:
Where GOD shall be seen without end, loved beyond measure, praysed without wearisomnesse, who in that he is the perfection of being, shall satisfie the understanding;
Where GOD shall be seen without end, loved beyond measure, praised without wearisomeness, who in that he is the perfection of being, shall satisfy the understanding;
perfection of goodnesse, shall satisfie the will: and truly amiable, shall fill our affections. Wee shall be amazed at his justice, admire his mercy, be ravished with his goodnesse.
perfection of Goodness, shall satisfy the will: and truly amiable, shall fill our affections. we shall be amazed At his Justice, admire his mercy, be ravished with his Goodness.
because by the gaining of blessednesse men are made blessed, and blessednesse is the divinity it self, it is manifest men are blessed by obteining the divinity:
Because by the gaining of blessedness men Are made blessed, and blessedness is the divinity it self, it is manifest men Are blessed by obtaining the divinity:
GOD promises himselfe indeed to Abraham an exceeding great reward, Gen. 15.1. of which the Prophet David lays hold, the LORD is the portion of mine inheritance, Psal. 16.5. heare Saint John, We are now the sons of GOD, but it doth not yet appear what wee shall be:
GOD promises himself indeed to Abraham an exceeding great reward, Gen. 15.1. of which the Prophet David lays hold, the LORD is the portion of mine inheritance, Psalm 16.5. hear Saint John, We Are now the Sons of GOD, but it does not yet appear what we shall be:
but wee know when hee shall appeare, wee shall be like him: for we shall see him as he is. 1 John 3.2. The sight of GOD which is the promise of a righteous man, makes him like even unto GOD.
but we know when he shall appear, we shall be like him: for we shall see him as he is. 1 John 3.2. The sighed of GOD which is the promise of a righteous man, makes him like even unto GOD.
And with whom by a disobedient will hee would partake in sin, hee should though unwilling, partake with him in the punishment, and be tormented of him.
And with whom by a disobedient will he would partake in since, he should though unwilling, partake with him in the punishment, and be tormented of him.
I will heap mischiefs upon them, I will spend mine arrows upon them, Deut. 32.23. not one, or a second, or some few, but a heap of mischiefs shall fall upon the wicked:
I will heap mischiefs upon them, I will spend mine arrows upon them, Deuteronomy 32.23. not one, or a second, or Some few, but a heap of mischiefs shall fallen upon the wicked:
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and on the other side the desperate death, and unhappy end of the wicked, but will conclude, that there was good cause which did move Balaam thus to wish? and who is not ready to joyn in request with him, that his last end may be like the righteous man:
and on the other side the desperate death, and unhappy end of the wicked, but will conclude, that there was good cause which did move balaam thus to wish? and who is not ready to join in request with him, that his last end may be like the righteous man:
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1 Live the life of the righteous, Rest not in a bare wish as Balaam did, good desires are like good dreams, which vanish when we awake, and come to nothing:
1 Live the life of the righteous, Rest not in a bore wish as balaam did, good Desires Are like good dreams, which vanish when we awake, and come to nothing:
Iphicrates sayd it was a speech unworthy of an Emperour to say, I had not thought, how much more unworthy of a Christian is it to say, I had not thought there had been such difference between a holy and an unholy life.
Iphicrates said it was a speech unworthy of an Emperor to say, I had not Thought, how much more unworthy of a Christian is it to say, I had not Thought there had been such difference between a holy and an unholy life.
answerably the death is to be weighed from the forepassed actions of life, so that if the life be led in a religious observance of God his Law, in a holy obedience to his will, the death cannot be bad:
answerably the death is to be weighed from the forepassed actions of life, so that if the life be led in a religious observance of God his Law, in a holy Obedience to his will, the death cannot be bad:
with what a religious confidence could old Hilarin farewell with his soule who had served his God sixty years? the conscience of that faithfull service, satisfied, that his future being could not bee unhappy.
with what a religious confidence could old Hilarin farewell with his soul who had served his God sixty Years? the conscience of that faithful service, satisfied, that his future being could not be unhappy.
A heavenly life here on earth, must needs give security of a happy life in heaven, he that lives here, hath no cause to feare to die hereafter, for indeed I call the holy, the onely life:
A heavenly life Here on earth, must needs give security of a happy life in heaven, he that lives Here, hath no cause to Fear to die hereafter, for indeed I call the holy, the only life:
Compute thou hast only lived that day in which thou hast denyed thine own will, in which thou hast resisted thy corrupt affections, in the which thou hast not transgressed the rule of equity.
Compute thou hast only lived that day in which thou hast denied thine own will, in which thou hast resisted thy corrupt affections, in the which thou hast not transgressed the Rule of equity.
Compute thou hast onely lived that day which malice, and wickednesse, envy, or pride hath not clouded, which hath not been wasted in sin, in which thou hast stood upon thy guard,
Compute thou hast only lived that day which malice, and wickedness, envy, or pride hath not clouded, which hath not been wasted in since, in which thou hast stood upon thy guard,
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not which the darknesse of sin hath turned into a night, apply only unto thy life, that day the benefit of which by a holy conversation hath redounded unto thy soul.
not which the darkness of since hath turned into a night, apply only unto thy life, that day the benefit of which by a holy Conversation hath redounded unto thy soul.
the present must answer to the future, the worldly lusts subdue thy corrupt appetites, let the spirit of God rule in thy heart, set thy affections on things above, let thy conversation be in heaven,
the present must answer to the future, the worldly Lustiest subdue thy corrupt appetites, let the Spirit of God Rule in thy heart, Set thy affections on things above, let thy Conversation be in heaven,
There is no way unto the Kingdom, without the first-fruits of the Kingdome, neither may they hope to reign there as Kings, who have not here ruled over their properlusts.
There is no Way unto the Kingdom, without the Firstfruits of the Kingdom, neither may they hope to Reign there as Kings, who have not Here ruled over their properlusts.
It was a bold and sharpe reply of those Philosophers to Alexander, an exemplary Prince for Armes and Arts, who passing some territories where his conquering sword had made him master, hearing of learned men (as his manner was) sent for them,
It was a bold and sharp reply of those Philosophers to Alexander, an exemplary Prince for Arms and Arts, who passing Some territories where his conquering sword had made him master, hearing of learned men (as his manner was) sent for them,
and propounded to them many questions, they giving him good resolution, as an argument of his royall satisfaction, he would have them aske him what they pleased, that hee might grant it to them:
and propounded to them many questions, they giving him good resolution, as an argument of his royal satisfaction, he would have them ask him what they pleased, that he might grant it to them:
For if we weigh well the actions of the most, can we judge any otherwise of them? for where is he who lives according to the decorum of heaven? whose practice answers to that holy faith, he would be accounted to make profession of? Philosophy tels us that naturally men desire the chiefest good, eternalll happinesse.
For if we weigh well the actions of the most, can we judge any otherwise of them? for where is he who lives according to the decorum of heaven? whose practice answers to that holy faith, he would be accounted to make profession of? Philosophy tells us that naturally men desire the chiefest good, eternalll happiness.
and shall it have thee an evill master? What is it that thou wouldest have ill, not a wife, not a childe, not a servant, not a house, not a garment, not thy shoos,
and shall it have thee an evil master? What is it that thou Wouldst have ill, not a wife, not a child, not a servant, not a house, not a garment, not thy shoes,
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All things about thee, if they be elegant and faire please, and wilt thou be vile and filthy in thy selfe? if thy good things could speake unto thee which thou enjoyest, would they not say unto thee,
All things about thee, if they be elegant and fair please, and wilt thou be vile and filthy in thy self? if thy good things could speak unto thee which thou enjoyest, would they not say unto thee,
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as thou wouldest have us good, so doe we desire thee to be, and may they not secretly murmur to God against thee? behold, thou hast given so many good things to this man, yet he himselfe is evill.
as thou Wouldst have us good, so do we desire thee to be, and may they not secretly murmur to God against thee? behold, thou hast given so many good things to this man, yet he himself is evil.
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Cannot he who gave these good things, and makes them good unto thee, if thou displease him take away the comfortable enjoyment of them, turne the blessing into a curse, thy prosperity into thy destruction? get therefore with them his good will, by doing his good will, that at last he may give thee better,
Cannot he who gave these good things, and makes them good unto thee, if thou displease him take away the comfortable enjoyment of them, turn the blessing into a curse, thy Prosperity into thy destruction? get Therefore with them his good will, by doing his good will, that At last he may give thee better,
For with whom we have a consort devotion, we shall have a community of dignity. If thou wouldest have the righteous mans end, live as doe the righteous:
For with whom we have a consort devotion, we shall have a community of dignity. If thou Wouldst have the righteous men end, live as do the righteous:
He that observes one commandement, not another, he does his own will, not Gods, and did his corrupt affections equally prompt him, he would disobey in what he doth observe.
He that observes one Commandment, not Another, he does his own will, not God's, and did his corrupt affections equally prompt him, he would disobey in what he does observe.
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looke not onely to the greater, but also to the lesser, knowing that there is an obligation upon thee from God to both. NONLATINALPHABET, Mat. 5.19. He that shall unbinde or unloose one of these least Commandements, one, and of the least he shall be called the least in the Kingdom of God.
look not only to the greater, but also to the lesser, knowing that there is an obligation upon thee from God to both., Mathew 5.19. He that shall unbind or unloose one of these lest commandments, one, and of the least he shall be called the least in the Kingdom of God.
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and all false wayes I utterly abhor, Psal. 119.128. 2 Do righteousnesse at all times, Psal. 106.3. Have not heats of Religion, but ever regulate thy actions, by the rule of truth, with a perpetuall constancy;
and all false ways I utterly abhor, Psalm 119.128. 2 Do righteousness At all times, Psalm 106.3. Have not heats of Religion, but ever regulate thy actions, by the Rule of truth, with a perpetual constancy;
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and the first of the second excepted) for which there is good cause, in that imperious insolent superiors may counter command the eternall, run in the negative, holding us to a continuall performance.
and the First of the second excepted) for which there is good cause, in that imperious insolent superiors may counter command the Eternal, run in the negative, holding us to a continual performance.
yet ken that Text in the righter reading NONLATINALPHABET, not NONLATINALPHABET, Rom. 12.11. Serve the Lord, not the time, though the multitnde of transgressors might seeme to beare thee out:
yet ken that Text in the righter reading, not, Rom. 12.11. Serve the Lord, not the time, though the multitnde of transgressors might seem to bear thee out:
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yet know, the greater number of offenders the more God is offended, and take not licence for the least offence, knowing the Law being of eternall truth, is not variable by circumstances of time, place,
yet know, the greater number of offenders the more God is offended, and take not licence for the least offence, knowing the Law being of Eternal truth, is not variable by Circumstances of time, place,
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when the act does not perfect the will, when hee brings not forth the evill which the heart conceives, when it is an iniquity to think what it is a sin to do.
when the act does not perfect the will, when he brings not forth the evil which the heart conceives, when it is an iniquity to think what it is a since to do.
Finish thy course, be faithfull unto the death for the crown of life, Revel. 2.10. It is not to begin well, but to persevere in what is well begun, that is perfect justice.
Finish thy course, be faithful unto the death for the crown of life, Revel. 2.10. It is not to begin well, but to persevere in what is well begun, that is perfect Justice.
If the Word of GOD may carry it, divine Truth speaks thus much. The righteousnesse of the righteous shall not deliver him in the day of his transgression,
If the Word of GOD may carry it, divine Truth speaks thus much. The righteousness of the righteous shall not deliver him in the day of his Transgression,
neyther shall the righteous be able to live in the day that hee sinneth, Ezek. 33.12. the like is to be read, Ezek. 18.21, 22, 24. Ill beginnings do not prejudice the true convert, the benefit of good beginnings are forfeited through future failings.
neither shall the righteous be able to live in the day that he Sinneth, Ezekiel 33.12. the like is to be read, Ezekiel 18.21, 22, 24. Ill beginnings do not prejudice the true convert, the benefit of good beginnings Are forfeited through future failings.
Order therefore thy life as if there were no Gospel, but dye as if there were no Law, live as if there were not anothers righteousntsse to plead for thee,
Order Therefore thy life as if there were no Gospel, but die as if there were no Law, live as if there were not another's righteousntsse to plead for thee,
Walk towards Heaven in that perfect way, a strict obedience to GODS Law, but let faith open for thee the gate to blessednesse, let such be thy life, that such may be thy last end.
Walk towards Heaven in that perfect Way, a strict Obedience to GOD'S Law, but let faith open for thee the gate to blessedness, let such be thy life, that such may be thy last end.
For the body is dead, because of sin, Rom. 8.10. and so my Saviour while hee would stand in our stead to answer for us, he dyed for the ungodly. Rom, 5.10, 2 A death in sin, so we dye yea, daily dye and will not consider it.
For the body is dead, Because of since, Rom. 8.10. and so my Saviour while he would stand in our stead to answer for us, he died for the ungodly. Rom, 5.10, 2 A death in since, so we die yea, daily die and will not Consider it.
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and then slips to his carrion, considers not that the harlots house is the way to hell, going down to the chambers of death, Proverbs 7 27. The doubling tongue that dallies with the heart, feels not when it kils its own soul.
and then slips to his carrion, considers not that the harlots house is the Way to hell, going down to the chambers of death, Proverbs 7 27. The doubling tongue that dallies with the heart, feels not when it kills its own soul.
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who mortifie their members on earth, and kill sin in their mortall bodies. Pr•cious in the sight of the LORD is the death of his Saints. Psal. 16.15. When men dye unto the World, not by an end of being but by an end of sinning:
who mortify their members on earth, and kill since in their Mortal bodies. Pr•cious in the sighed of the LORD is the death of his Saints. Psalm 16.15. When men die unto the World, not by an end of being but by an end of sinning:
forsaking those former accustomed ways of wickednesse, and living in godlinesse, which before they did not, which is a kind of death and resurrection in us.
forsaking those former accustomed ways of wickedness, and living in godliness, which before they did not, which is a kind of death and resurrection in us.
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If our body be wounded wee run to the Chyrurgeon, and we wound our souls by our sins which cut deeper then any two edged sword, killing that which is immortall,
If our body be wounded we run to the Chirurgeon, and we wound our Souls by our Sins which Cut Deeper then any two edged sword, killing that which is immortal,
I cannot read that passage in Cyprian without a moved passion, nor take it into deeper meditation without a melting heart, where hee brings in the Devill at the day of judgement,
I cannot read that passage in Cyprian without a moved passion, nor take it into Deeper meditation without a melting heart, where he brings in the devil At the day of judgement,
shew mee the like president in the pale of thy Church, those rich men flowing with abundance, are they so free towards thee? will they give so much to thee? though they might thereby translate their possessions into everlasting treasures.
show me the like president in the pale of thy Church, those rich men flowing with abundance, Are they so free towards thee? will they give so much to thee? though they might thereby translate their possessions into everlasting treasures.
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yet we should voluntarily leave his service, whose yoake is so easie, and put our necks under the tyranny of Satans subjection, the professed enemy of Chrisl, the underminer of our salvation, the adversary of our souls eternall blisse.
yet we should voluntarily leave his service, whose yoke is so easy, and put our necks under the tyranny of Satan subjection, the professed enemy of Chrisl, the underminer of our salvation, the adversary of our Souls Eternal bliss.
who makes himselfe mirth at our misery, and onely triumphs in our torment let us therefore withdraw subjection from such a vile tyrant, draw our necks out of the yoake of so wilfull, so wofull a slavery.
who makes himself mirth At our misery, and only Triumphos in our torment let us Therefore withdraw subjection from such a vile tyrant, draw our necks out of the yoke of so wilful, so woeful a slavery.
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Strange it is, the Devill should yet foole us, after so long an experience with the like temptation that hee flattered our first parents, yee shall not dy, onely here the difference, they did take that at once, which wee doe at smaller portions,
Strange it is, the devil should yet fool us, After so long an experience with the like temptation that he flattered our First Parents, ye shall not die, only Here the difference, they did take that At once, which we do At smaller portions,
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but a surer word tels us, we are here of no continuance, like a poast that stayeth not a bubble, a smoake, a vapour, a dream, a shadow, wee are somthing, wee are nothing, wee are here, wee are gone, the very dreame of a shadow,
but a Surer word tells us, we Are Here of no Continuance, like a post that stays not a bubble, a smoke, a vapour, a dream, a shadow, we Are something, we Are nothing, we Are Here, we Are gone, the very dream of a shadow,
and yet that we should dote of a long stay here, of a truth, the life of a Christian is hereafter, in the mean time, the mediation of death makes a life, it draws us neerer,
and yet that we should dote of a long stay Here, of a truth, the life of a Christian is hereafter, in the mean time, the mediation of death makes a life, it draws us nearer,
he that looks upon every day that passes not as one of that number of his dayes, which his desiring hope may promise him but as his last, he fits himselfe accordingly for it,
he that looks upon every day that passes not as one of that number of his days, which his desiring hope may promise him but as his last, he fits himself accordingly for it,
and surely we never spend a day so well as that which we thinke to be our last, those three vertues, sayes the Scholiast, are effects of this meditation. 1 That we are without passion. 2 That wee pray without intermission.
and surely we never spend a day so well as that which we think to be our last, those three Virtues, Says the Scholiast, Are effects of this meditation. 1 That we Are without passion. 2 That we pray without intermission.
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so uncertaine, so unsatisfying to the soule of man, so unworthy of our affection, while we looke of it in a deepe consideration of our own and its mortality, we discover its vanity, we conclude its nothing,
so uncertain, so unsatisfying to the soul of man, so unworthy of our affection, while we look of it in a deep consideration of our own and its mortality, we discover its vanity, we conclude its nothing,
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and you part them presently, nothing sooner cools those hotter distempers of choler then the dust of mortality, remember thy end, and let emnity cease, Eccles. 28.6. that which kils them utterly would kill them instantly, were it well applyed;
and you part them presently, nothing sooner cools those hotter distempers of choler then the dust of mortality, Remember thy end, and let Enmity cease, Eccles. 28.6. that which kills them utterly would kill them instantly, were it well applied;
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Glory and honour, and immortallity, and eternall life, the crown of righteousnesse, the kingdome of heaven, to be admitted to the inheritance of the Saints in glory, to be like the Angels, to sit down on Christs right hand,
Glory and honour, and immortality, and Eternal life, the crown of righteousness, the Kingdom of heaven, to be admitted to the inheritance of the Saints in glory, to be like the Angels, to fit down on Christ right hand,
and to be satisfied with his likenesse, is it possible these should not affect thee? if not, let the death of the wicked affright thee, to ly down in sorrow,
and to be satisfied with his likeness, is it possible these should not affect thee? if not, let the death of the wicked affright thee, to lie down in sorrow,
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and have no rest from their trouble and misery, but it is to them a beginning of torment, weigh their end, to be deprived of Gods favour, to be ejected out of his presence, to be given over to the tyranny of the Devill, to be tortured in hell, where the worme dyeth not,
and have no rest from their trouble and misery, but it is to them a beginning of torment, weigh their end, to be deprived of God's favour, to be ejected out of his presence, to be given over to the tyranny of the devil, to be tortured in hell, where the worm Dies not,
If the thought of eternity cannot ballance thy thoughts what will? O that men were wise, that they understood this, that they would consider their latter end! Deut. 32.29.
If the Thought of eternity cannot balance thy thoughts what will? Oh that men were wise, that they understood this, that they would Consider their latter end! Deuteronomy 32.29.
Earnestly endeavour after holinesse and pray to him who is the way, the truth and the life, to establish thee in his truth, to lead therein the right way, that tends to life.
Earnestly endeavour After holiness and pray to him who is the Way, the truth and the life, to establish thee in his truth, to led therein the right Way, that tends to life.
To close your ears in a short meditation of that which one day will close all our eyes, death, the weary mans rest, the Christians comfort, the solace of afflicted souls, the greatest blessing next a Saviour, conferd on sinfull mankind, the rode of paradise, the scal of heaven, the gate of happinesse, a haven secure from all tempests, a Physician to cure all diseases, a restoring cordiall in a pill of alloes, working health and salvation to mankinde, a good midwife, by whose hands we are broughtforth into the land of the living a blessed day whose Sun sets in glory,
To close your ears in a short meditation of that which one day will close all our eyes, death, the weary men rest, the Christians Comfort, the solace of afflicted Souls, the greatest blessing next a Saviour, conferred on sinful mankind, the road of paradise, the scal of heaven, the gate of happiness, a Haven secure from all tempests, a physician to cure all diseases, a restoring cordial in a pill of Aloes, working health and salvation to mankind, a good midwife, by whose hands we Are broughtforth into the land of the living a blessed day whose Sun sets in glory,
or happy night whose morning dawns in blisse, or blessed twi-light between time and eternity, blessed lying down, which arises to immortality, blessed sleepe that awakes to eternity.
or happy night whose morning dawns in bliss, or blessed twilight between time and eternity, blessed lying down, which arises to immortality, blessed sleep that awakes to eternity.
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Sweet death, may I never looke a squint on thee, but with an eye full of hope of that happinesse which thou dost usher in, that I may as willingly lay down this body,
Sweet death, may I never look a squint on thee, but with an eye full of hope of that happiness which thou dost usher in, that I may as willingly lay down this body,
In the mean time may I so live, that I may die to live to eternity, that I may die while here I live, that I may live for ever, walking in that right and perfect way which leads to that door that opens to those heavenly lodgings, blessed eternity may my thoughts lose themselves,
In the mean time may I so live, that I may die to live to eternity, that I may die while Here I live, that I may live for ever, walking in that right and perfect Way which leads to that door that Opens to those heavenly lodgings, blessed eternity may my thoughts loose themselves,
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Prophetae daemonum nonnunquam vera dicunt quae tamen non propriae ab ipsis, sed potius à Spiritu Sancto profiscuntur. Aquin. 2. 2 ae q. 173. art. 6 conc.
Prophets Daemonum nonnunquam vera dicunt Quae tamen non propriae ab Ipse, sed potius à Spiritu Sancto profiscuntur. Aquinas 2. 2 ae q. 173. art. 6 Conc.
De sanctis patribus annotandum est ita sub vet. Test. vixisse ut uon illinc restiterunt, sed aspirarunt semper ad novum adeoque certam cius communionem amplexi sunt. Calvin. Instit. lib. 2. c. 11. Sect. 10.
De sanctis Patribus annotandum est ita sub vet. Test. vixisse ut uon Illinc restiterunt, sed aspirarunt semper ad novum Adeoque certam cius communionem amplexi sunt. calvin. Institutio lib. 2. c. 11. Sect. 10.
Omnis antiquitas colentium verum DEVM omnis numerus apud secula priora sanctorum, sacra fide vixit & placuit, & neque Patriarchis, neque Prophetis, neque quisquam omnino sanctorum, nisi in redemptione Domini nostri Jesu Christi salus & iustificatiofuit, Leo Serm. 1. de Pass.
Omnis antiquitas colentium verum DEUM omnis Numerus apud secula priora sanctorum, sacra fide vixit & Placuit, & neque Patriarchs, neque Prophetess, neque quisquam Omnino sanctorum, nisi in redemption Domini Our Jesu Christ salus & iustificatiofuit, Leo Sermon 1. the Pass.
Nihil crit incommodi, sivitae sanctitatem, existimemus esse viam, non quidem quae aditum aperiat in gloriam coelestis regni, sed qua clecti à Deo suo in eius m•nisestationem ducantur: quando haec bona eius voluntas est, glorificari quos sanctificavit. Calvin. In stit. l. 3. c 18. Sect. 4.
Nihil crit incommodi, sivitae sanctitatem, existimemus esse viam, non quidem Quae aditum aperiat in gloriam coelestis Regni, sed qua clecti à God Sue in eius m•nisestationem ducantur: quando haec Bona eius Voluntas est, glorificari quos sanctificavit. calvin. In stit. l. 3. c 18. Sect. 4.
