A Sermon Preached at Abington in the County of Berks Feb. 19. 1642. JOHN 16. 20. Verily verily I say unto you, that yee shall weepe and lament, but the world shall rejoyce;
A Sermon Preached At Abington in the County of Berks Feb. 19. 1642. JOHN 16. 20. Verily verily I say unto you, that ye shall weep and lament, but the world shall rejoice;
nay he will say, he shall never be moved, Psal. 30. 6. dixi in prosperitate mea non movebor in aeternum. If good Hezekiah have but successe in battell,
nay he will say, he shall never be moved, Psalm 30. 6. I have said in prosperitate mea non Movebor in aeternum. If good Hezekiah have but success in battle,
and greatnesse of his treasures that he shewes them in ostentation to the Embassadors of Babilon. 2. Kings. 20. 13. So likewise on the contrary, If God to reclaime his children from this Charybdis of presumptuous oblivion or rather indeed oblivious presumption, doe but a little whip them with his rod of adversity, they are instantly ready to run into a Scylla of desperate dejection:
and greatness of his treasures that he shows them in ostentation to the ambassadors of Babylon. 2. Kings. 20. 13. So likewise on the contrary, If God to reclaim his children from this Charybdis of presumptuous oblivion or rather indeed oblivious presumption, do but a little whip them with his rod of adversity, they Are instantly ready to run into a Scylla of desperate dejection:
Thus David himselfe changed his non movebor in aeternum into a conturbatus sum, Psal. 30. 7. Nay more, into an Hath God forgotten to be gracious? and will he shut up his loving mercy in displeasure? Psal. 77. 9. Thus likewise was the Prophet Jeremy with paine driven to and fro 'twixt hope and despaire, Lam. 3. 18. And I said, my strength and my hope is perished from the Lord; Such, such (Beloved) is the frailty,
Thus David himself changed his non Movebor in aeternum into a conturbatus sum, Psalm 30. 7. Nay more, into an Hath God forgotten to be gracious? and will he shut up his loving mercy in displeasure? Psalm 77. 9. Thus likewise was the Prophet Jeremiah with pain driven to and from betwixt hope and despair, Lam. 3. 18. And I said, my strength and my hope is perished from the Lord; Such, such (beloved) is the frailty,
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and so great is the weakenesse of the very best of Gods Champions, that, what with the considerations of the prosperity of the wicked (at which Davids feete were almost gone,
and so great is the weakness of the very best of God's Champions, that, what with the considerations of the Prosperity of the wicked (At which Davids feet were almost gone,
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as Psalm. 73. 2) and what on the other side, with the contemplation of the adversity and afflicted life of the righteous, they are so dejected, that they are even ready to faint, if not forsake their colours.
as Psalm. 73. 2) and what on the other side, with the contemplation of the adversity and afflicted life of the righteous, they Are so dejected, that they Are even ready to faint, if not forsake their colours.
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Our blessed Saviour therefore with his all-seeing eye observing this pusillanimity in his selected Disciples, to the end they might neither be overmuch dejected by viewing the externall felicity of wicked worldlings,
Our blessed Saviour Therefore with his All-seeing eye observing this pusillanimity in his selected Disciples, to the end they might neither be overmuch dejected by viewing the external felicity of wicked worldlings,
nor yet on the other side, too farre cast down by reflecting on their owne miseries, he makes them before his assention many choice cordialls against all distractions:
nor yet on the other side, too Far cast down by reflecting on their own misery's, he makes them before his Ascension many choice cordials against all distractions:
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As first, Let not your hearts be troubled, ye beleeve in God, beleeve also in mee, John 14. 1. And againe, Peace I leave with you, my peace I give unto you, let not your hearts be troubled nor feare, Jo. 14. 27. And yet againe, These things have I spoken unto you, that my joy might remaine in you,
As First, Let not your hearts be troubled, you believe in God, believe also in me, John 14. 1. And again, Peace I leave with you, my peace I give unto you, let not your hearts be troubled nor Fear, John 14. 27. And yet again, These things have I spoken unto you, that my joy might remain in you,
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Which words doe naturally resolve themselves into these foure particulars, viz. 1 Into serious Prostetation, 2 A sad Lamentation, 3 A mad exultation. 4 A glad alteration,
Which words do naturally resolve themselves into these foure particulars, viz. 1 Into serious Prostetation, 2 A sad Lamentation, 3 A mad exultation. 4 A glad alteration,
And here (not to trouble you with any tedious discourse concerning the various acception of this word NONLATINALPHABET in the Originall) it being taken here neither Nominally for truth,
And Here (not to trouble you with any tedious discourse Concerning the various acception of this word in the Original) it being taken Here neither Nominally for truth,
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The ingemination whereof serves both to invite your best attentions, as also to procure your most heedfull observation to that which followes as most worthy to be received, Verily verily I say unto you;
The ingemination whereof serves both to invite your best attentions, as also to procure your most heedful observation to that which follows as most worthy to be received, Verily verily I say unto you;
But why did our blessed Saviour thus geminate his asseveration? what, would not his single affirmation have beene a sufficient warrant for any to rely on, who was truth it selfe? Or might not his bare word have deservedly obtained credit, who could not lye? For Heaven and Earth shall passe away but not one jot or tittle of his word shall perish or fall to the ground.
But why did our blessed Saviour thus geminate his asseveration? what, would not his single affirmation have been a sufficient warrant for any to rely on, who was truth it self? Or might not his bore word have deservedly obtained credit, who could not lie? For Heaven and Earth shall pass away but not one jot or tittle of his word shall perish or fallen to the ground.
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Surely (beloved) this emphaticall iteration of our Saviours verily here, was to extirpate that secure carelesnesse which he saw lurking in his owne Disciples;
Surely (Beloved) this emphatical iteration of our Saviors verily Here, was to extirpate that secure carelessness which he saw lurking in his own Disciples;
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he knew full well the parasiticall disposition of mans depraved nature to be such that if it but a while enjoyed peace and prosperity (as altogether forgetfull of its owne miserable condition and never thinking of, much lesse expecting the billowes of iminent and approaching adversity) 'twould be ready to sooth up it selfe with a vaine conceit of continued content, even of enjoying perpetuall peace;
he knew full well the parasitical disposition of men depraved nature to be such that if it but a while enjoyed peace and Prosperity (as altogether forgetful of its own miserable condition and never thinking of, much less expecting the billows of imminent and approaching adversity) 'twould be ready to sooth up it self with a vain conceit of continued content, even of enjoying perpetual peace;
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And therefore, that the suddaine seizure of sad discontents, and fearefull frownings of inexpected oppositions might not over whelme them, our Saviour Christ rouzes them up here, with a most patheticall praediction of their future calamities verily verily I say unto you.
And Therefore, that the sudden seizure of sad discontents, and fearful frownings of inexpected oppositions might not over whelm them, our Saviour christ rouzes them up Here, with a most pathetical predication of their future calamities verily verily I say unto you.
Diseases once discovered are accounted as halfe cured, and miseries foretold as halfe prevented premonitio est premunitio, forewarning is thus a fore-arming. Afflictions greatest augmenter is inexpectation:
Diseases once discovered Are accounted as half cured, and misery's foretold as half prevented premonitio est premunitio, forewarning is thus a Forearming. Afflictions greatest augmenter is inexpectation:
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for while of the former, the hurt is unavoydable by reason both of the violence and precipitation, the latter through the warning and appearance of it's coming is lesse dangerous, lesse prejudiciall;
for while of the former, the hurt is unavoidable by reason both of the violence and precipitation, the latter through the warning and appearance of it's coming is less dangerous, less prejudicial;
Christ therefore that neither the suddaine aspect of distastfull afflictions might distract his chosen, nor yet the unlooked for accesse of cruell calamities might offend his children, he forewarnes them here of them:
christ Therefore that neither the sudden aspect of distasteful afflictions might distract his chosen, nor yet the unlooked for access of cruel calamities might offend his children, he forewarns them Here of them:
and these things have I said unto you that when the houre shall come, ye might remember that I told you them, For Verily verily I say unto you that ye shall weepe lament and sorrow.
and these things have I said unto you that when the hour shall come, you might Remember that I told you them, For Verily verily I say unto you that you shall weep lament and sorrow.
and weeping, and great howling, Rachel weeping for her children &c. Secondly NONLATINALPHABET, ye shall lament or mourne, denotes a continued course of sorrow and implies an habituall kinde of heavinesse.
and weeping, and great howling, Rachel weeping for her children etc. Secondly, you shall lament or mourn, denotes a continued course of sorrow and Implies an habitual kind of heaviness.
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Thirdly and lastly NONLATINALPHABET, ye shall sorrow or greive, signifies a dumpish sadnesse or contristation of the spirits, [ NONLATINALPHABET, & ne contristate ] and greive not the spirit of God Eph. 4. 30. Citius desint lacrymae quàm causa lacrymandi:
Thirdly and lastly, you shall sorrow or grieve, signifies a dumpish sadness or contristation of the spirits, [, & ne contristate ] and grieve not the Spirit of God Ephesians 4. 30. Quickly desint lacrymae quàm causa lacrymandi:
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(so sometime Seneca) far sooner shall watery teares be wanting, then cause of weeping shall cease. For indeed infinite are the causes that force the faithfull to weepe and lament from birth to buriall, yea and of exceeding efficacy are the motives that make the righteous thus to sorrow even from Cradle to Coffin: which as for brevity,
(so sometime Senecca) Far sooner shall watery tears be wanting, then cause of weeping shall cease. For indeed infinite Are the Causes that force the faithful to weep and lament from birth to burial, yea and of exceeding efficacy Are the motives that make the righteous thus to sorrow even from Cradle to Coffin: which as for brevity,
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For this cause Saint Paul wearied with miserable and continuall conflicts, and as yet in part subject to sin cryes out O wretched man that I am who shall deliver mee from this body of death. Rom:
For this cause Saint Paul wearied with miserable and continual conflicts, and as yet in part Subject to since cries out Oh wretched man that I am who shall deliver me from this body of death. Rom:
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7. 24. And as originall sin wrested this heavy exclamation from this holy Apostle, so likewise did actuall sinnes wring from that sinfull woman (for so she is stiled Luke 7. 37.) abundance of teares:
7. 24. And as original since wrested this heavy exclamation from this holy Apostle, so likewise did actual Sins wring from that sinful woman (for so she is styled Lycia 7. 37.) abundance of tears:
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they turned her lascivious lookes to lamenting, and her wanton eyes to weeping. Yea and this was the cause that made Saint Peter goe out, and weepe bitterly.
they turned her lascivious looks to lamenting, and her wanton eyes to weeping. Yea and this was the cause that made Saint Peter go out, and weep bitterly.
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Math. 26. 75. Flevit amarè ut lachrymae lavarent delictum, tu similiter lachrymis dilue culpam, So Saint Ambrose, he wept bitterly that teares might cleanse or wash away his offence, doe thou in like manner purge,
Math. 26. 75. Flevit amarè ut lachrymae lavarent delictum, tu similiter Lachrymis dilue Fault, So Saint Ambrose, he wept bitterly that tears might cleanse or wash away his offence, do thou in like manner purge,
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yet spared some for the Prophet Elijah. And thus did just Lot weep for the sinfull conversation of the wicked Sodomites; for he being righteous & dwelling among them, in seing and hearing, vexed his righteous soule from day to day with their unlawfull deeds, as 2. Pet: 2. 8. For so great is the holy Indignation that Gods children beare against sinne,
yet spared Some for the Prophet Elijah. And thus did just Lot weep for the sinful Conversation of the wicked Sodomites; for he being righteous & Dwelling among them, in sing and hearing, vexed his righteous soul from day to day with their unlawful Deeds, as 2. Pet: 2. 8. For so great is the holy Indignation that God's children bear against sin,
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and such deepe impression of greife doth the perpetration thereof strike in the righteous, that if it were possible for them to weepe even rivers of teares, yet could not their sorrow be exhausted, unlesse sinne did cease;
and such deep impression of grief does the perpetration thereof strike in the righteous, that if it were possible for them to weep even Rivers of tears, yet could not their sorrow be exhausted, unless sin did cease;
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119: 136. This was it that caused Saint Paul with sorrow and teares, to paint out the false Apostles in their colours Phil: 3. 18. For many walke (saith he) of whom I have told you often; why then (may some man say) do you tell us any more? Yes and now I tell you weeping, that they are the enemies of the crosse of Christ.
119: 136. This was it that caused Saint Paul with sorrow and tears, to paint out the false Apostles in their colours Philip: 3. 18. For many walk (Says he) of whom I have told you often; why then (may Some man say) do you tell us any more? Yes and now I tell you weeping, that they Are the enemies of the cross of christ.
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Yea Christ himselfe wept thus for Jerusalem Luke 19. 41, 42. And when he was come neare, he beheld the City and wept for it, saying, O if thou hadst even knowne, at the least in this thy day, those things which belong unto thy peace!
Yea christ himself wept thus for Jerusalem Lycia 19. 41, 42. And when he was come near, he beheld the city and wept for it, saying, Oh if thou Hadst even known, At the least in this thy day, those things which belong unto thy peace!
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Thirdly, ye shall lament or mourne for the Judgements of God on the land take the Prophet Jeremy for a patterne, who in this case thus cryes out Jer. 4. 19. My belly, my belly, I am pained even at the very heart, mine heart is troubled within mee, I cannot be still:
Thirdly, you shall lament or mourn for the Judgments of God on the land take the Prophet Jeremiah for a pattern, who in this case thus cries out Jer. 4. 19. My belly, my belly, I am pained even At the very heart, mine heart is troubled within me, I cannot be still:
for my soule hath heard the sound of the trumpet and the alarme of the battaile, destruction upon destruction &c. and againe Chap. 8. 21. I am sore vexed for the hurt of the daughter of my people, I am heavy, and astonishment hath taken mee.
for my soul hath herd the found of the trumpet and the alarm of the battle, destruction upon destruction etc. and again Chap. 8. 21. I am soar vexed for the hurt of the daughter of my people, I am heavy, and astonishment hath taken me.
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Nay yet more pathetically doth this Prophet declare his compassionate greife for this people, and therefore as one that could never sufficiently lament their destruction, he cryes out, Oh that mine head were full of water,
Nay yet more pathetically does this Prophet declare his compassionate grief for this people, and Therefore as one that could never sufficiently lament their destruction, he cries out, O that mine head were full of water,
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Fourthly ye shall mourne for the afflictions of poor Ioseph; and as feeling members one of anothers misery, ye shall lament for those that are tost from post to pillar, that are driven from house and home, (in a word) that are for Christs sake brought to great extremity.
Fourthly you shall mourn for the afflictions of poor Ioseph; and as feeling members one of another's misery, you shall lament for those that Are tossed from post to pillar, that Are driven from house and home, (in a word) that Are for Christ sake brought to great extremity.
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but no man is sorry for the afflictions of Ioseph Therefore now shall they go captive, with the first that go captive, &c. Amos 6. 6, 7. mine eye casteth out rivers of water for the destruction of the daughter of my people,
but no man is sorry for the afflictions of Ioseph Therefore now shall they go captive, with the First that go captive, etc. Amos 6. 6, 7. mine eye Cast out Rivers of water for the destruction of the daughter of my people,
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Fifthly, ye shall sorrow for the losse of deare freinds, thus David sorrowes for the losse of deare Ionathan, woe is mee for thee my brother Ionathan 2 Sam. 1. 26. and he is likewise greatly perplexed with the untimely death of his sonne Absalom 2 Sam: 18. 33. thus Mary yea and Christ himselfe doe weepe for Lazarus Io: 11. 35.
Fifthly, you shall sorrow for the loss of deer Friends, thus David sorrows for the loss of deer Ionathan, woe is me for thee my brother Ionathan 2 Sam. 1. 26. and he is likewise greatly perplexed with the untimely death of his son Absalom 2 Sam: 18. 33. thus Marry yea and christ himself do weep for Lazarus Io: 11. 35.
Sixthly and lastly, ye shall sigh and sorrow to because you are but as Pilgrims here, sitting by the rivers of Babel, (the world according to Saint Chrysostomes glosse, opprest with various calamities) weeping at the remembrance of your spirituall Sion. For therefore we sigh, earnestly desireing to be clothed with our house which is from heaven,
Sixthly and lastly, you shall sighs and sorrow to Because you Are but as Pilgrim's Here, sitting by the Rivers of Babel, (the world according to Saint Chrysostomes gloss, oppressed with various calamities) weeping At the remembrance of your spiritual Sion. For Therefore we sighs, earnestly desiring to be clothed with our house which is from heaven,
[ Ye shall lament ] 3 for the Judgements of God on the land, and 4 for the afflictions of poore Joseph: [ Ye shall sorrow ] 5 for the losse of deere freinds,
[ You shall lament ] 3 for the Judgments of God on the land, and 4 for the afflictions of poor Joseph: [ You shall sorrow ] 5 for the loss of deer Friends,
no, we must through many afflictions enter into the Kingdome of God, as Acts 14. 22. yea and all that will live godly in Christ Iesus, shall suffer persecution, as 2 Tim 3. 12. Dearly beloved thinke it not strange concerning the fiery triall which is among you, as though some strange thing were come unto you, as 1 Pet. 4. 12. In the world ye shall have affliction for the servant is not better then his Lord,
no, we must through many afflictions enter into the Kingdom of God, as Acts 14. 22. yea and all that will live godly in christ Iesus, shall suffer persecution, as 2 Tim 3. 12. Dearly Beloved think it not strange Concerning the fiery trial which is among you, as though Some strange thing were come unto you, as 1 Pet. 4. 12. In the world you shall have affliction for the servant is not better then his Lord,
nor the disciple above his Master, as Math. 10. 24. If therefore they have done these things to the greene tree, what shall become of the dry? verily verily I say unto you, that ye shall weepe, lament, and sorrow.
nor the disciple above his Master, as Math. 10. 24. If Therefore they have done these things to the green tree, what shall become of the dry? verily verily I say unto you, that you shall weep, lament, and sorrow.
Secondly ye shall weepe, lament, and sorrow, because ye are by Christ the adopted children of God, it is meet therefore that ye become like unto him in affliction, who hath already trode this path of tribulation.
Secondly you shall weep, lament, and sorrow, Because you Are by christ the adopted children of God, it is meet Therefore that you become like unto him in affliction, who hath already trodden this path of tribulation.
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Psal. 119. 67. How many would have died ill, if they had lived merrily without affliction? God hath severall waies to reduce his little flocke from the stragling by pathes of destruction,
Psalm 119. 67. How many would have died ill, if they had lived merrily without affliction? God hath several ways to reduce his little flock from the straggling by paths of destruction,
yet I am perswaded none, (none I say) more powerfull then affliction, which sends the soule to meditation, whereby she sees the worlds follies in such true colours of vanity, that no sound discretion can think them worth the doting on.
yet I am persuaded none, (none I say) more powerful then affliction, which sends the soul to meditation, whereby she sees the world's follies in such true colours of vanity, that no found discretion can think them worth the doting on.
For therefore doth God intermingle bitter in gredients with his best terrestriall blessings, that that blessing might be sought after whose sweetnesse is not counterfeit.
For Therefore does God intermingle bitter in gredients with his best terrestrial blessings, that that blessing might be sought After whose sweetness is not counterfeit.
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so Saint Augustine. And indeed we should surfeit with the counterfeit sweetnesse of externall affluencies, were not our prosperities a little corrected with the bitter pills of atflictions:
so Saint Augustine. And indeed we should surfeit with the counterfeit sweetness of external affluencies, were not our Prosperities a little corrected with the bitter pills of atflictions:
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'twas good for me saith the prophet David, that I was afflicted, that I might learne thy statutes. 'Tis noe small abatement to the bitternesse of adversities, that they teach us the way to heaven.
'twas good for me Says the Prophet David, that I was afflicted, that I might Learn thy statutes. It's no small abatement to the bitterness of adversities, that they teach us the Way to heaven.
The crosse, the crosse I say is the true character of Christs chosen, if any man will be my disciple (saith our Saviour) he must take up his crosse and follow me.
The cross, the cross I say is the true character of Christ chosen, if any man will be my disciple (Says our Saviour) he must take up his cross and follow me.
and his mind or will hereafter, that he should passe from delights unto delights, that he should be happy in both ages, that hee should appeare both glorious here on earth, and glorious hereafter in heaven.
and his mind or will hereafter, that he should pass from delights unto delights, that he should be happy in both ages, that he should appear both glorious Here on earth, and glorious hereafter in heaven.
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'Tis the Apostles expression Heb 12. 8. God indeed had one Son sine flagitio, but never any sine flagello, one without offence, but none without affliction.
It's the Apostles expression Hebrew 12. 8. God indeed had one Son sine flagitio, but never any sine Flagello, one without offence, but none without affliction.
Si patas te non habere persecutiones, nondum coepisti esse Christiann•, that is, " None of Christes Servants are without tribulation if therefore thou thinkest thou thinkest thou hast no persecutions, thou hast not yet begun to be a Christian;
Si patas te non habere Persecutions, Nondum coepisti esse Christiann•, that is, " None of Christ's Servants Are without tribulation if Therefore thou Thinkest thou Thinkest thou hast no persecutions, thou hast not yet begun to be a Christian;
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And must the Crosse thus goe before the Crowne? O the• be ye patient all ye that mourne in Sion; say with holy 〈 ◊ 〉 in your afflictions, shall we receive good at the hands of God and not evill? Iob 2. 10. and with David, submit your selves to Gods good pleasure saying with him also, here am I, let him doe to mee as seemeth good unto him 2 Sam: 15. 26. Nei•• dignemini, si mali in hoc mundo floreant & vos patimini, qui• non est Christianae religionis in hoc mundo exaltari,
And must the Cross thus go before the Crown? O the• be you patient all you that mourn in Sion; say with holy 〈 ◊ 〉 in your afflictions, shall we receive good At the hands of God and not evil? Job 2. 10. and with David, submit your selves to God's good pleasure saying with him also, Here am I, let him do to me as seems good unto him 2 Sam: 15. 26. Nei•• dignemini, si mali in hoc mundo floreant & vos patimini, qui• non est Christian Religion in hoc mundo exaltari,
sed spe illius beni ad quod tenditis, quicquid in via contigerit gaudere debet• so venerable Beda, that is, Doe you not disdaine nor repi• though wicked men do flourish in this world and you suffer,
sed See Illius Beni ad quod tenditis, quicquid in via contigerit Rejoice debet• so venerable Beda, that is, Do you not disdain nor repi• though wicked men do flourish in this world and you suffer,
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or atcheiving some temporall conquest, Then how much more should the momentany, the light afflictions of this present life, (for so they are stiled) be by us neglected,
or achieving Some temporal conquest, Then how much more should the momentany, the Light afflictions of this present life, (for so they Are styled) be by us neglected,
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but an eternall waight of glory in the heavens? Wherefore let us also, seing that we are compassed with so great a cloud of witnesses, cast away every thing that presseth downe and the sinne that hangeth on so fast:
but an Eternal weight of glory in the heavens? Wherefore let us also, sing that we Are compassed with so great a cloud of Witnesses, cast away every thing that Presseth down and the sin that hangs on so fast:
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But in the third place, the unbeleivers, the ungodly, in a word, the world of wicked and unregenerate men, of which our blessed Saviour speakes Io. 15. 18. If the world hate you, ye know it hated mee before you.
But in the third place, the unbelievers, the ungodly, in a word, the world of wicked and unregenerate men, of which our blessed Saviour speaks Io. 15. 18. If the world hate you, you know it hated me before you.
and shall servants sit downe? shall Gods deare children weepe, lament ▪ and sorrow, and shall the wicked worldlings rejoyce? Ye• beloved, Truth it selfe hath spoken it,
and shall Servants fit down? shall God's deer children weep, lament ▪ and sorrow, and shall the wicked worldlings rejoice? Ye• Beloved, Truth it self hath spoken it,
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12. 1. wherefore dothe wicked live (saith Iob) wax old, and grow in wealth? Iob. 21. 7. Certainely saith David I have clensed my heart in vaine and washed mine hands in innocency, for daily have I beene punished and chastened every morning. Psal. 73. 13.
12. 1. Wherefore doth wicked live (Says Job) wax old, and grow in wealth? Job 21. 7. Certainly Says David I have cleansed my heart in vain and washed mine hands in innocency, for daily have I been punished and chastened every morning. Psalm 73. 13.
The righteous indeed shall be punished, but as for the seed of the ungodly it shall be rooted out at the last. Psal. 37. 29. NONLATINALPHABET, mundus autem gaudebit, But the world shall rejoyce. The vilest men upon earth (you see) may have a time of mirth in this world:
The righteous indeed shall be punished, but as for the seed of the ungodly it shall be rooted out At the last. Psalm 37. 29., World autem gaudebit, But the world shall rejoice. The Vilest men upon earth (you see) may have a time of mirth in this world:
Loe, saith David,) These are the wicked, yet prosper they alway and increase in riches, Psal. 73. 12. The earth (saith Iob) is given into the hand of the wicked.
Lo, Says David,) These Are the wicked, yet prosper they always and increase in riches, Psalm 73. 12. The earth (Says Job) is given into the hand of the wicked.
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Iob. 9. 24. Did not cursed Cham rejoyce a while? had not cruell Cain a time of prosperity here on earth? had not the filthy Sodomites a time of jollity in this world? Had not hard-hearted Pharaoh a time of mirth in Aegypt? breifely, had not hypocriticall Saul, had not wicked Haman, had not treacherous Iudas their severall times of rejoycing? And at this day with us, have not blasphemous swearers, debauched Drunkards, prophane Papists,
Job 9. 24. Did not cursed Cham rejoice a while? had not cruel Cain a time of Prosperity Here on earth? had not the filthy Sodomites a time of jollity in this world? Had not hardhearted Pharaoh a time of mirth in Egypt? briefly, had not hypocritical Saul, had not wicked Haman, had not treacherous Iudas their several times of rejoicing? And At this day with us, have not blasphemous swearers, debauched Drunkards, profane Papists,
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and Neuteralizing Atheist, have not these I say their severall times of delight and pleasure here? we cannot deny it, NONLATINALPHABET, mundus enim gaudebit, for the world shall rejoyce.
and Neuteralizing Atheist, have not these I say their several times of delight and pleasure Here? we cannot deny it,, World enim gaudebit, for the world shall rejoice.
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But I passe on to the objects of this worldly joy, and (as most pertinent to my purpose in hand,) I proceed to shew you, wherein wicked men doe thus rejoyce.
But I pass on to the objects of this worldly joy, and (as most pertinent to my purpose in hand,) I proceed to show you, wherein wicked men do thus rejoice.
then to delight in their owne wickednesse? O yes, beloved, as not content with their owne, they rejoyce in the sinnes of others too, which is the second object of the worlds Joy and wicked mens rejoycing.
then to delight in their own wickedness? O yes, Beloved, as not content with their own, they rejoice in the Sins of Others too, which is the second Object of the world's Joy and wicked men's rejoicing.
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Gen: 8, 22. and I would to God that this rejoycing were not so common amongst the carowsing Chams of these our dayes, who impudently boast not only of their owne immoderate quaffing and beastly uncleanenesse,
Gen: 8, 22. and I would to God that this rejoicing were not so Common among the carousing Chams of these our days, who impudently boast not only of their own immoderate quaffing and beastly uncleanness,
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but also shamelesly glory in the weakenesse and infirmities of others, O how many doe by this meanes draw iniquity with the coards of vanity, and sin as it were with cartropes? But their rejoycing is not good.
but also shamelessly glory in the weakness and infirmities of Others, Oh how many do by this means draw iniquity with the coards of vanity, and since as it were with Cartropes? But their rejoicing is not good.
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for as altogether void of compassionate humanity and quite destitute of humane compassion (worse then bruite beasts) they rejoyce in the miseries of others;
for as altogether void of compassionate humanity and quite destitute of humane compassion (Worse then bruit beasts) they rejoice in the misery's of Others;
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And thus did the bloudy souldiers rejoyce in our blessed Saviours misery a little before his passion, putting upon him ascarlet robe, and platting a crowne of thornes on his head, bowing in derision before him, with a HAILE KING OF THE JEVVES, thus likewise the high Preists mocking him, with the Scribes & Elders, said, he saved others, himself he cannot save:
And thus did the bloody Soldiers rejoice in our blessed Saviors misery a little before his passion, putting upon him ascarlet robe, and platting a crown of thorns on his head, bowing in derision before him, with a HAILE KING OF THE JEWS, thus likewise the high Priests mocking him, with the Scribes & Elders, said, he saved Others, himself he cannot save:
in a word, thus they that stood by at the time of his extreame torment, on the crosse, when he cryed with a loud voyce, Eli, Eli lamasabacthani, mockt him, with a this man calleth for Elias, when alas they knew well enough what he meant;
in a word, thus they that stood by At the time of his extreme torment, on the cross, when he cried with a loud voice, Eli, Eli lamasabacthani, mocked him, with a this man calls for Elias, when alas they knew well enough what he meant;
Thus also was holy David in his wofull calamities derided by wicked Caitiffs, Lord (saith he) how long shall the wicked, how long shall the ungodly triumph? all they that see me have me in derision, they make a mowe,
Thus also was holy David in his woeful calamities derided by wicked Caitiffs, Lord (Says he) how long shall the wicked, how long shall the ungodly triumph? all they that see me have me in derision, they make a mow,
and is there not instantly some insulting Shemei that in stead of a comfort returnes a curse? But let them know that the Lord will recompence them their wickednesse,
and is there not instantly Some insulting Shimei that in stead of a Comfort returns a curse? But let them know that the Lord will recompense them their wickedness,
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How glad is the one if he can but prejudice his neighbour, though it be by putting in the paragoge, dicier for dici? And how merry is the other if he can but cunningly mischeife his brother,
How glad is the one if he can but prejudice his neighbour, though it be by putting in the paragoge, dicier for dici? And how merry is the other if he can but cunningly mischief his brother,
I appeale to every mans particular conscience here present, whether he findes not, or at least hath not found by his owne experience, this joy to be meerely an induction to greife.
I appeal to every men particular conscience Here present, whither he finds not, or At least hath not found by his own experience, this joy to be merely an induction to grief.
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nor enough to quaile their courage in the eager pursuit of such worldly joy, if yet it's venome lies hid under the garment of good likeing, Let them know in the second place, that it is as short as false; and though it may seeme to tickle our senses for a while,
nor enough to quail their courage in the eager pursuit of such worldly joy, if yet it's venom lies hid under the garment of good liking, Let them know in the second place, that it is as short as false; and though it may seem to tickle our Senses for a while,
so Zophar to Job, Job 20. 4, 5, 6, and 7. verses. How little a time did Herod injoy his Herodias? Not unfitly therefore is the lasting of this joy likened to the crackling of thornes under a pot, no sooner flashing, but instantly fleeting. Ecclesiastes 7. 8.
so Zophar to Job, Job 20. 4, 5, 6, and 7. Verses. How little a time did Herod enjoy his Herodias? Not unfitly Therefore is the lasting of this joy likened to the crackling of thorns under a pot, no sooner flashing, but instantly fleeting. Ecclesiastes 7. 8.
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Who then is there here present so deeply wedded to this worldly joy, that will not now choose rather with Moses to suffer affliction with the children of God,
Who then is there Here present so deeply wedded to this worldly joy, that will not now choose rather with Moses to suffer affliction with the children of God,
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for a minute of earthly mirth? That will prefer one poore draught of the worlds transitory Nepenthe, before his owne endlesse drowning in eternall perdition? Choose O choose rather, my beloved to weepe, lament,
for a minute of earthly mirth? That will prefer one poor draught of the world's transitory Nepenthe, before his own endless drowning in Eternal perdition? Choose Oh choose rather, my Beloved to weep, lament,
for then your sorrow shall be turned into joy, which is the fourth and the last particular of my text, The glad alteration, and comes now in order to be spoken of:
for then your sorrow shall be turned into joy, which is the fourth and the last particular of my text, The glad alteration, and comes now in order to be spoken of:
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For if in this life onely we have hope in Christ, we are then of all men the most miserable, witnesse Saint Paul. 1 Cor: 15. 19. Yea then with David might we justly say, Certainely we have clensed our hearts in vain,
For if in this life only we have hope in christ, we Are then of all men the most miserable, witness Saint Paul. 1 Cor: 15. 19. Yea then with David might we justly say, Certainly we have cleansed our hearts in vain,
73. 13. For what are we else, beloved, but as so many common balls banded up and downe here on the racket of the world? Yet here is our comfort, here is our consolation, Our sorrow shall be turned into joy. A glad alteration indeed.
73. 13. For what Are we Else, Beloved, but as so many Common balls banded up and down Here on the racket of the world? Yet Here is our Comfort, Here is our consolation, Our sorrow shall be turned into joy. A glad alteration indeed.
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What then though our beginings here be bitter? Sorrowes overblowen are pleasant: Dulce est meminisse laborum, That which hath beene hard to suffer is sweet to remember:
What then though our beginnings Here be bitter? Sorrows overblown Are pleasant: Dulce est Meminisse laborum, That which hath been hard to suffer is sweet to Remember:
First into the joy of Faith, secondly into the joy of Charity, and thirdly and lastly into the joy of Eternity. First into the joy of Faith and of this joy we read Luke, 1. 46, 47. Where the blessed virgin breakes out into her Magnificat, My soule (saith she) doth magnify the Lord, and my spirit rejoyceth in God my saviour.
First into the joy of Faith, secondly into the joy of Charity, and Thirdly and lastly into the joy of Eternity. First into the joy of Faith and of this joy we read Lycia, 1. 46, 47. Where the blessed Virgae breaks out into her Magnificat, My soul (Says she) does magnify the Lord, and my Spirit Rejoiceth in God my Saviour.
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And such was Saint Pauls joy in Philemon, love, Philem: 7. and in the Corinthians to• 2 Cor: 7. 4. The Lord of his mercy in his good time turne all our sorrowes into this joy, This joy of brotherly Love,
And such was Saint Paul's joy in Philemon, love, Philemon: 7. and in the Corinthians to• 2 Cor: 7. 4. The Lord of his mercy in his good time turn all our sorrows into this joy, This joy of brotherly Love,
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Thirdly and lastly our sorrow shall be turned into the joy of Eternity, and of this joy we read, Isay. 51, 11. Therefore the redeemed of the Lord shall returne and come with joy unto Sion, and everlasting joy shall be upon their head:
Thirdly and lastly our sorrow shall be turned into the joy of Eternity, and of this joy we read, Saiah 51, 11. Therefore the redeemed of the Lord shall return and come with joy unto Sion, and everlasting joy shall be upon their head:
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They shall obteine ioy and gladnesse and sorrow and mourning shall flee away; This joy is permanent, and by Christ promised to all Gods faithfull servants:
They shall obtain joy and gladness and sorrow and mourning shall flee away; This joy is permanent, and by christ promised to all God's faithful Servants:
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as 1 Cor: 2. 9. Saint Aug: meditating on this joy, breakes out into an O gaudium vitale, gaudium sempiternum & sempiternè beatum, gaudium sine moerore, gaudium super gaudium, gaudium vinceus omne gaudium, extra quod non est gaudium &c. That is, O living Joy, Joy eternall and eternally blessed, Joy without sorrow, Joy above Joy, Joy excelling all •oy, without which there is noe Joy &c.
as 1 Cor: 2. 9. Saint Aug: meditating on this joy, breaks out into an O gaudium vital, gaudium sempiternum & sempiternè Beatum, gaudium sine moerore, gaudium super gaudium, gaudium vinceus omne gaudium, extra quod non est gaudium etc. That is, Oh living Joy, Joy Eternal and eternally blessed, Joy without sorrow, Joy above Joy, Joy excelling all •oy, without which there is no Joy etc.
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And now beloved choose ye one of these two, either by prosecuting still (with wicked worldlings) the vaine plea•ures and delights of this life, with them to weepe,
And now Beloved choose you one of these two, either by prosecuting still (with wicked worldlings) the vain plea•ures and delights of this life, with them to weep,
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and lament eternally in the life to come, or else by participating with the righteous in their sorrowes, with them also to partake in this ioy of eternity, into which their sorrowes shall be turned:
and lament eternally in the life to come, or Else by participating with the righteous in their sorrows, with them also to partake in this joy of eternity, into which their sorrows shall be turned:
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ubi non e••t host is impugnans, nec ulla illecebra, sed summa & certa se•ritas, secura tranquillitas, tranquilla jucunditas, jucunda •elicitas, foelix aeternitas, aeterna beatitudo, beata Trinitas, Trinitatis unitas, Ʋnitatis Deitas, & Deitatis beata visio.
ubi non e••t host is impugnans, nec ulla illecebra, sed summa & Certa se•ritas, Secure tranquillitas, Tranquilla jucunditas, Jucunda •elicitas, Felix aeternitas, aeterna beatitudo, Beata Trinitas, Trinitatis unitas, Ʋnitatis Deitas, & Deitatis Beata visio.
Where there shall be noe enemy to resist, nor any allurement to intise, but sure and ••fe security, secure tranquillity, tranquilliucundity, pleasant •appinesse, happy eternity, eternall blessednesse, The Blessed Tri••ty, the Ʋnity of the Trinity the deity of that Ʋnity,
Where there shall be no enemy to resist, nor any allurement to entice, but sure and ••fe security, secure tranquillity, tranquilliucundity, pleasant •appinesse, happy eternity, Eternal blessedness, The Blessed Tri••ty, the Ʋnity of the Trinity the deity of that Ʋnity,
unto which mountain of joifull happinesse, and happy ioyfullnesse, he in his good time translate us out of this vale of miserable sorrowes, and sorrowfull miseries;
unto which mountain of joifull happiness, and happy ioyfullnesse, he in his good time translate us out of this vale of miserable sorrows, and sorrowful misery's;
p-acp r-crq n1 pp-f j n1, cc j n1, pns31 p-acp po31 j n1 vvb pno12 av pp-f d n1 pp-f j n2, cc j n2;
1 Their owne sins, Psal. 10. 3. Moler. Com. in locum. Superbia (inquit) impios eousque provehit, ut non tantum pravis suis cupiditatibus securi indulgeant, sed etiam spreto & contempto dei judicio de sua cupiditate, & sceleribus glorientur, seque omnireatu absolvant.
1 Their own Sins, Psalm 10. 3. Moler. Come in locum. Superbia (inquit) Impious eousque provehit, ut non Tantum pravis suis cupiditatibus Security indulgeant, sed etiam spreto & contempto dei Judicio de sua cupiditate, & sceleribus glorientur, Seek omnireatu absolvant.
vvd po32 d n2, np1 crd crd np1. np1 p-acp fw-la. fw-la (fw-la) fw-gr fw-la fw-la, fw-la fw-fr fw-la fw-la fw-la fw-mi fw-la n1, fw-la fw-la av cc fw-la fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la, fw-la fw-la n1.
