A good and seasonable caveat for Christians. Delivered in a sermon at the funerall of the right worshipfull Sir Charles Shirley, Knight and baronet, in the parish church of Breedon, in Leicester-Shire. / By John Wilson, Master of Arts, and preacher of Gods word in the sayd parish. 7. Octob. 1646. Imprimatur, Jo. Downame.
but this counsell from the Minister concerning the good of your so•le much exceeds both the precedent counsels in regard of the excellency of the soule, which farre surpasses both body and estate.
but this counsel from the Minister Concerning the good of your so•le much exceeds both the precedent Counsels in regard of the excellency of the soul, which Far Surpasses both body and estate.
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It was good advice of Austin, keepe the fayth, res pretiosa est. It is a precious thing, keepe innocency, res pretiosaest, that is a precious thing also.
It was good Advice of Austin, keep the faith, Rest Pretiosa est. It is a precious thing, keep innocency, Rest pretiosaest, that is a precious thing also.
I adde farther, yet not I, but Moses custodi animam, keepe thy soule, res pretiosa, nay res preciosissima est, it is the most precious jewell thou hast,
I add farther, yet not I, but Moses Custodi animam, keep thy soul, Rest Pretiosa, nay Rest preciosissima est, it is the most precious jewel thou hast,
if it be lost thou art lost, if it be lost all is lost, therefore Moses in the text advises us to take heede to our selves and keepe our souls diligently.
if it be lost thou art lost, if it be lost all is lost, Therefore Moses in the text advises us to take heed to our selves and keep our Souls diligently.
Thus having, as Dido did with her Oxe hide, cut the words in peeces, I have enclosed a pleasant and fruitfull ground, out of which I shall collect these two observations, on which (by the Almighties assistance) I intend to build my ensuing discourse.
Thus having, as Dido did with her Ox hide, Cut the words in Pieces, I have enclosed a pleasant and fruitful ground, out of which I shall collect these two observations, on which (by the Almighty's assistance) I intend to built my ensuing discourse.
Of these in their order briefly and plainly, and first of the first. It is the duty of Christians to be circumspect and cautious in all their enterprizes.
Of these in their order briefly and plainly, and First of the First. It is the duty of Christians to be circumspect and cautious in all their Enterprises.
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1. Reason. First wee should be circumspect and wary in all our undertakings, because rash and precipitated actions, seldome or never produce good effects, this you may see verified in all manner of actions,
1. Reason. First we should be circumspect and wary in all our undertakings, Because rash and precipitated actions, seldom or never produce good effects, this you may see verified in all manner of actions,
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and swiftest of all in the latter end, so that no violent action (being contrary to nature) can continue long, nullum violentum perpetuum, no violent is permanent.
and swiftest of all in the latter end, so that no violent actium (being contrary to nature) can continue long, nullum violentum perpetuum, no violent is permanent.
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unlesse advice and deliberation goe before, hence grew that Maxime, Deliberandum est diu, quod statuendum est semel, we must deliberate or forethinke of that often, which we are to doe but once.
unless Advice and deliberation go before, hence grew that Maxim, Deliberandum est Diu, quod statuendum est semel, we must deliberate or forethink of that often, which we Are to do but once.
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and indeed there is no Orator in the Senate-house, nor Lawyer in the Common-pleas, nor Preacher in the Pulpit (if he have any modesty) which dare shew himselfe in publique,
and indeed there is no Orator in the Senate-house, nor Lawyer in the Common pleas, nor Preacher in the Pulpit (if he have any modesty) which Dare show himself in public,
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Fourthly and lastly, Spirituall actions, which concerne the worshippe of God, never please God, unlesse they bee undertaken with deliberation, due advice and circumspection,
Fourthly and lastly, Spiritual actions, which concern the worship of God, never please God, unless they be undertaken with deliberation, due Advice and circumspection,
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Thus you see that no manner of action can come to good perfection, except advice and deliberation goe before, which (if there were no other reason) is enough to perswade every prudent man to take heede to himselfe;
Thus you see that no manner of actium can come to good perfection, except Advice and deliberation go before, which (if there were no other reason) is enough to persuade every prudent man to take heed to himself;
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Rea. 2. But Secondly, we had neede take heede to our selves, and bee circumspect in our waies, in regard of the many subtile and puissant enemies wherewith we are daily surrounded.
Rea. 2. But Secondly, we had need take heed to our selves, and be circumspect in our ways, in regard of the many subtle and puissant enemies wherewith we Are daily surrounded.
nor is it a naked field, but a field of warre, I might say Acheldama, a field of blood, where you neede not waite for an enemy, for you shall finde many,
nor is it a naked field, but a field of war, I might say Acheldama, a field of blood, where you need not wait for an enemy, for you shall find many,
or as David speakes of Gods works, Psalm. 40. 5. they are more then can be numbred, Non mihi si centum linguae sint ora { que } centum, If I had a hundred mouthes and tongues, I were not able to relate them all unto you;
or as David speaks of God's works, Psalm. 40. 5. they Are more then can be numbered, Non mihi si centum linguae sint ora { que } centum, If I had a hundred mouths and tongues, I were not able to relate them all unto you;
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The first enemy whose cunning I would have you take notice of, is the Devill, the grand Generall of all mischiefe, who with his Host of malevolent Spirits, encamps himselfe against us,
The First enemy whose cunning I would have you take notice of, is the devil, the grand General of all mischief, who with his Host of malevolent Spirits, encamps himself against us,
and endevors by all meanes to plunge us both soule and body into everlasting torments in the bottomlesse pit, where is weeping and wayling, and gn•shing of teeth for evermore.
and endeavours by all means to plunge us both soul and body into everlasting torments in the bottomless pit, where is weeping and wailing, and gn•shing of teeth for evermore.
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Much might be said concerning the terriblenesse of this enemy, but because I would hasten to other things, I shall refer you to St. Peter for information in his first Epistle, fift Chapter and eighth verse;
Much might be said Concerning the terribleness of this enemy, but Because I would hasten to other things, I shall refer you to Saint Peter for information in his First Epistle, fift Chapter and eighth verse;
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your adversary the Devill (saith he) goes about daily like a roaring Lion, seeking whom he may devoure, 1. Pet. 5. 8. In which description you may finde foure properties in Sathan, which makes him a most terrible enemy.
your adversary the devil (Says he) Goes about daily like a roaring lion, seeking whom he may devour, 1. Pet. 5. 8. In which description you may find foure properties in Sathan, which makes him a most terrible enemy.
Goliahs power made him seeme so terrible, that Saul and all Israel were dismayed when they heard of him 1. Sa. 17. 12. Doegs malice made him seeme terrible, 1. Sam. 22. 22. Achitophels pollicy made him seeme terrible, 2. Sam 15. 31. and the enemies of Israel were accounted terrible in respect of their swiftnesse to destroy. Esa. 5. 26.
Goliath's power made him seem so terrible, that Saul and all Israel were dismayed when they herd of him 1. Sa. 17. 12. Doegs malice made him seem terrible, 1. Sam. 22. 22. Achitophels policy made him seem terrible, 2. Sam 15. 31. and the enemies of Israel were accounted terrible in respect of their swiftness to destroy. Isaiah 5. 26.
Now if one of these make an enemy terrible, how terrible will that enemy bee, in whom all these foure meete? if an enemy be malicious (as a Writer observes) yet if he want power, hee may peradventure consume himselfe with malice and hurt no other;
Now if one of these make an enemy terrible, how terrible will that enemy be, in whom all these foure meet? if an enemy be malicious (as a Writer observes) yet if he want power, he may Peradventure consume himself with malice and hurt no other;
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there bee thousands mor• enemies, which conspire against our welfare, but the time will not permit me to pu• downe any more of them in this list, therfore I forbeare any farther enumeration of them,
there be thousands mor• enemies, which conspire against our welfare, but the time will not permit me to pu• down any more of them in this list, Therefore I forbear any farther enumeration of them,
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First in respect of naturall endowments, some are wise, others fooles, some beautifull, others deformed, some of an affable and courteous disposition, others are sordid and immorigerous;
First in respect of natural endowments, Some Are wise, Others Fools, Some beautiful, Others deformed, Some of an affable and courteous disposition, Others Are sordid and immorigerous;
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secondly, in respect of spirituall graces, some are spirituall, sanctified with grace, others carnall, sold under sin, some are patient in the greatest tribulation,
secondly, in respect of spiritual graces, Some Are spiritual, sanctified with grace, Others carnal, sold under since, Some Are patient in the greatest tribulation,
and others there are who are Children of God and Heires of the Kingdome of Heaven, to whom it shall be said, Venite benedicti, come yee blessed Children of my Father receive the Kingdome prepared for you.
and Others there Are who Are Children of God and Heirs of the Kingdom of Heaven, to whom it shall be said, Venite Blessing, come ye blessed Children of my Father receive the Kingdom prepared for you.
and others Subjects, some Judges, others Prisoners, some rich, others beggers; and after the play is ended, there is little or no difference between them:
and Others Subject's, Some Judges, Others Prisoners, Some rich, Others beggars; and After the play is ended, there is little or no difference between them:
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even so is it with men, while we act our parts on the vast stage of the world, there appeares a great deale of difference between us, some live in the mountaines of riches, honors,
even so is it with men, while we act our parts on the vast stage of the world, there appears a great deal of difference between us, Some live in the Mountains of riches, honours,
Him that sitteth on the Throne, with him that lieth in the field, him that holds the Scepter, with him that holds the Plow, the rich with the begger, wise with foolish, by turning us all into the prime element, dust, whereof we are composed;
Him that Sitteth on the Throne, with him that lies in the field, him that holds the Sceptre, with him that holds the Blow, the rich with the beggar, wise with foolish, by turning us all into the prime element, dust, whereof we Are composed;
There Qualem unusquisque habet conscientiam talem & habebit Judicem, whatsoever conscience a man hath, such a Judge shall he have either excusing or accusing him, there no bribes shall corrupt justice, no intreaties protract it, no opposition hinder the passage of it,
There Qualem unusquisque habet conscientiam talem & habebit Judicem, whatsoever conscience a man hath, such a Judge shall he have either excusing or accusing him, there no Bribes shall corrupt Justice, no entreaties protract it, no opposition hinder the passage of it,
First they are bound to it by the former reasons, scil. their actions, as wel as the actions of other men, (if undertaken unadvisedly) produce miserable, and prodigious effects.
First they Are bound to it by the former Reasons, scil. their actions, as well as the actions of other men, (if undertaken unadvisedly) produce miserable, and prodigious effects.
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if God should finde them guilty of such enormities as others, he might justly cry out against them as Caesar did against Brutus, & tu fili? What and thou my son? Have I honored thee so much? And wilt thou be so carelesse of my honour,
if God should find them guilty of such enormities as Others, he might justly cry out against them as Caesar did against Brutus, & tu fili? What and thou my son? Have I honoured thee so much? And wilt thou be so careless of my honour,
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to whom much is given, of him much shall be required, Luke 12. 48. good to this purpose is that of Gregory, Crescentibus donis crescunt & rationes donorum, the greater our guifts are, the greater should our care be.
to whom much is given, of him much shall be required, Lycia 12. 48. good to this purpose is that of Gregory, Crescentibus donis crescunt & rationes Donorum, the greater our Gifts Are, the greater should our care be.
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Againe, men in eminent places ought to be more circumspect then others, because the people commonly follow their examples, their good or evill life doth commonly cause much good, or evill amongst the people.
Again, men in eminent places ought to be more circumspect then Others, Because the people commonly follow their Examples, their good or evil life does commonly cause much good, or evil among the people.
If the King be an Idolater, it lodgeth not in his breast alone, but like a gangrene or spreading leprosie it passeth over the whole body of the Common wealth:
If the King be an Idolater, it lodgeth not in his breast alone, but like a gangrene or spreading leprosy it passes over the Whole body of the Common wealth:
but all Israell will sin with him for company, 2 Ki. 10. 31. if Joshus devote himselfe to serve the Lord, all the people will be ready to comply with him, 1 Josh. 16. Ahaz was an Idolater,
but all Israel will sin with him for company, 2 Ki. 10. 31. if Joshus devote himself to serve the Lord, all the people will be ready to comply with him, 1 Josh. 16. Ahaz was an Idolater,
and therefore you may find that Jehosaphat speaking to such, charges them even in the very words of my Text to take heede to themselves, 2 Cron. 19 c. 6. 7. v. and he said to the Judges take heed what you doe,
and Therefore you may find that Jehoshaphat speaking to such, charges them even in the very words of my Text to take heed to themselves, 2 Cron. 19 c. 6. 7. v. and he said to the Judges take heed what you do,
for you judge not for man but for God, who is with you in your judgement, v. 6. againe v. 7. wherfore now let the fear of the Lord be upon you take heede and doe it.
for you judge not for man but for God, who is with you in your judgement, v. 6. again v. 7. Wherefore now let the Fear of the Lord be upon you take heed and do it.
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First let them take heede that they thrust not themselves into the calling of the ministry, without due calling thereunto, let them not intrude into Moses Chaire or rashly lay hold on the Arke of Aaron, let them not presume to execute the ministeriall function, in preaching the Word,
First let them take heed that they thrust not themselves into the calling of the Ministry, without due calling thereunto, let them not intrude into Moses Chair or rashly lay hold on the Ark of Aaron, let them not presume to execute the ministerial function, in preaching the Word,
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I beseech you doe not uncharitably misconstrue my meaning, by concluding that I condemne Lay-men, that are carefull in teaching their Families the fundamentall grounds of Piety and true Religion,
I beseech you do not uncharitably misconstrue my meaning, by concluding that I condemn Laymen, that Are careful in teaching their Families the fundamental grounds of Piety and true Religion,
but for the publique charge, the Pulpit, let no over officious Nadab or Abihu approch into it there to offer up the strange fire of their owne preposterous Zeale,
but for the public charge, the Pulpit, let not over officious Nadab or Abihu approach into it there to offer up the strange fire of their own preposterous Zeal,
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O then, as we love our owne soules let us know our owne charges, let every man take heede and keepe him to his owne Trade or Vocation, Ne Sutor Vltra crepidam, Let not the Cobler mistake the Pulpit for his stall,
Oh then, as we love our own Souls let us know our own charges, let every man take heed and keep him to his own Trade or Vocation, Ne Suitor Vltra crepidam, Let not the Cobbler mistake the Pulpit for his stall,
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and with some stollen shreds of other mens workes, patch up a Sermon; God forbid that this should be suffered, for if it should, our Religion, our Land,
and with Some stolen shreds of other men's works, patch up a Sermon; God forbid that this should be suffered, for if it should, our Religion, our Land,
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not Vigiles but Noctambulones, not guided by the spirit, but scared with spirites, like the seven sonnes of Sceva, Act 19. 13. 14. 15. a vagabond Jew that without Commission, would needes cast out Devills in the name of Jesus,
not Vigiles but Noctambulones, not guided by the Spirit, but scared with spirits, like the seven Sons of Sceva, Act 19. 13. 14. 15. a vagabond Jew that without Commission, would needs cast out Devils in the name of jesus,
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but marke what befell them, Acts 19. the evill spirit answered, Jesus I know, and Paul I know, sed qui vos? But who are you? And the man in whom the evill spirit was, leapt upon them and overcame them.
but mark what befell them, Acts 19. the evil Spirit answered, jesus I know, and Paul I know, sed qui vos? But who Are you? And the man in whom the evil Spirit was, leapt upon them and overcame them.
Secondly, when Ministers are lawfully called, let them take heed that they minde not the fleece more then the flock, their owne benefit more then the good of their people, let them take heede that they desire not more to make a prey of their flock, then to prey for it.
Secondly, when Ministers Are lawfully called, let them take heed that they mind not the fleece more then the flock, their own benefit more then the good of their people, let them take heed that they desire not more to make a prey of their flock, then to prey for it.
as the Foxe did with the Storke, who inviting him to dinner, poured his liquor into so shallow a platter that the Storke by reason of his long bill was unable to lap any of it,
as the Fox did with the Stork, who inviting him to dinner, poured his liquour into so shallow a platter that the Stork by reason of his long bill was unable to lap any of it,
they labour and study much to speake so as they may not be understood, who fill up their Sermons with strange languages, some of whose English words (being exceeding lofty) are as difficult to be understood by the greatest part of their auditors,
they labour and study much to speak so as they may not be understood, who fill up their Sermons with strange languages, Some of whose English words (being exceeding lofty) Are as difficult to be understood by the greatest part of their Auditors,
as the other make their preaching as prophecying, so these in a bad sence would make good that of the Apostle, of some that call preaching foolishnesse, 1. Cor. 1. 21. 23. as if,
as the other make their preaching as prophesying, so these in a bad sense would make good that of the Apostle, of Some that call preaching foolishness, 1. Cor. 1. 21. 23. as if,
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as if God were bound to appeare alwaies in such glorious rayes of wonders, whereby it comes to passe that they vent such poore stuffe in the Pulpit, that no wise or religious man hath so much patience as to heare it, much lesse so much folly, as to follow it.
as if God were bound to appear always in such glorious rays of wonders, whereby it comes to pass that they vent such poor stuff in the Pulpit, that no wise or religious man hath so much patience as to hear it, much less so much folly, as to follow it.
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I would such would hereafter take notice of the exhortation of St. Paul, to the Pastors of the Church of Ephesus, take heede to your selves and to the flock overwhich the holy-Ghost hath made you overseers, Acts;
I would such would hereafter take notice of the exhortation of Saint Paul, to the Pastors of the Church of Ephesus, take heed to your selves and to the flock overwhich the Holy Ghost hath made you Overseers, Acts;
and praeconsideration of the majesty of him to whome thou art to speake, the want whereof causes us to carry our selves so irreverently as wee doe towards God:
and praeconsideration of the majesty of him to whom thou art to speak, the want whereof Causes us to carry our selves so irreverently as we do towards God:
and his mantle, and fell upon his knees and spread out his hands unto the Lord, Ezra: 9: and David advises us to worship and fall downe and kneele before the Lord, our maker, Psal: 95. 6. yea and the Lord himselfe expects it.
and his mantle, and fell upon his knees and spread out his hands unto the Lord, Ezra: 9: and David advises us to worship and fallen down and kneel before the Lord, our maker, Psalm: 95. 6. yea and the Lord himself expects it.
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& this is most certain that that Prayer which is made unto God without reverence and due respect done to his glorious majesty is not acceptable with God.
& this is most certain that that Prayer which is made unto God without Reverence and due respect done to his glorious majesty is not acceptable with God.
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what zeale, Ro. 12. 11. cheerefulnesse, Psal. 100. 1. sinceritie, Josh. 24. 14. and reverence, Heb. 12. 28. you should use in the service which you performe to God.
what zeal, Ro. 12. 11. cheerfulness, Psalm 100. 1. sincerity, Josh. 24. 14. and Reverence, Hebrew 12. 28. you should use in the service which you perform to God.
Let a man examine himselfe, and so let him eate of that bread and drinke of that cup, 1 Cor. 1. 28. 19. and he gives a good reason for it in the next verse,
Let a man examine himself, and so let him eat of that bred and drink of that cup, 1 Cor. 1. 28. 19. and he gives a good reason for it in the next verse,
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What shall I say more? In a word, art thou a beleever, and hast embraced the Faith of Christ? take heede thou undertake not any thing without due advice and deliberation,
What shall I say more? In a word, art thou a believer, and hast embraced the Faith of christ? take heed thou undertake not any thing without due Advice and deliberation,
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it was the want of good take heede that brought sire and brimstone on Sodome and Gomorrah, that rent ten tribes from Rehoboams kingdome, 1 King 12. it was the want of good take heede that shut the five foolish virgins out of Heaven, Mat. 25. and it is the want of this good take heede, that shall bring a generall destruction on the wicked and ungodly, 1 Thes. 5. 3. No more but this, consider I pray you, what is it that brings so many, some to poverty, some to disgrace, some to sodaine desperate and dangerous deaths? but only the want of good take heede;
it was the want of good take heed that brought sire and brimstone on Sodom and Gomorrah, that rend ten tribes from Rehoboams Kingdom, 1 King 12. it was the want of good take heed that shut the five foolish Virgins out of Heaven, Mathew 25. and it is the want of this good take heed, that shall bring a general destruction on the wicked and ungodly, 1 Thebes 5. 3. No more but this, Consider I pray you, what is it that brings so many, Some to poverty, Some to disgrace, Some to sudden desperate and dangerous death's? but only the want of good take heed;
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Quest. But then as the Souldiers said to John the Baptist, Master what shall wee doe? So may you say to me, you have (we confesse) proved that we should bee circumspect and take heede to our selves,
Quest. But then as the Soldiers said to John the Baptist, Master what shall we do? So may you say to me, you have (we confess) proved that we should be circumspect and take heed to our selves,
untill Adam and Eve lusted with their eyes, sin and Sathan entred not into their hearts, Gen. 3. had not Herod look't or Herodias dancing, hee had not so rashly granted her John Baptists head Mar. 6. had not Potiphars wife given her eyes liberty to behold Joseph, she had not lusted to defile her marriage bed with him, King. 2. had not Sichem seene Dina Jacobs daughter, he had never ravish't her, Gen. 34. These evils proceede from licentious gazing on such objects,
until Adam and Eve lusted with their eyes, since and Sathan entered not into their hearts, Gen. 3. had not Herod looked or Herodias dancing, he had not so rashly granted her John Baptists head Mar. 6. had not Potiphars wife given her eyes liberty to behold Joseph, she had not lusted to defile her marriage Bed with him, King. 2. had not Sichem seen Dinah Jacobs daughter, he had never ravished her, Gen. 34. These evils proceed from licentious gazing on such objects,
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it was the want of taking heede to the eyes, that made Tarquinius Sextus to ravish Collatinus wife that made Queene Cleopatra to use her brother Ptolomeus as her husband;
it was the want of taking heed to the eyes, that made Tarquinius Sextus to ravish Collatinus wife that made Queen Cleopatra to use her brother Ptolemy as her husband;
look not after a woman to lust after her, for then thou hast committed adultrie with her in thy heart, Mat. 5. In a word, make a Covenant with thine eyes that they behold nor vanitie.
look not After a woman to lust After her, for then thou hast committed adultery with her in thy heart, Mathew 5. In a word, make a Covenant with thine eyes that they behold nor vanity.
and the other in Luke 8. 18. where we are bid to take heede how we heare, Psal. 141. 3. hee keepes both these sayings well that heares the word of God diligently,
and the other in Lycia 8. 18. where we Are bid to take heed how we hear, Psalm 141. 3. he keeps both these sayings well that hears the word of God diligently,
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and the counterscarfe of the lips are not sufficient to keepe it in, unlesse with David, wee daily pray Psal. 14. 3. Set a watch O Lord before my mouth, keepe thou the doore of my lips.
and the counterscarp of the lips Are not sufficient to keep it in, unless with David, we daily pray Psalm 14. 3. Set a watch Oh Lord before my Mouth, keep thou the door of my lips.
And therefore as the besieged fortifie most where they feare most batteries or assaults, so take we heede to looke carefully to our understandings, that they bee not blinded with ignorance,
And Therefore as the besieged fortify most where they Fear most batteries or assaults, so take we heed to look carefully to our understandings, that they be not blinded with ignorance,
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if it be depraved it hath a very malignant influence upon all our actions, and therefore as besiegers of a Garrison labour most to possesse themselves of the chiefe Sconce or capitoll, knowing, that thence they may command the whole City,
if it be depraved it hath a very malignant influence upon all our actions, and Therefore as besiegers of a Garrison labour most to possess themselves of the chief Sconce or capitol, knowing, that thence they may command the Whole city,
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because he knows that if that become subject to his Lawes, and embrace his Scepter, all the faculties of the whole man will be tributaries to the same service.
Because he knows that if that become Subject to his Laws, and embrace his Sceptre, all the faculties of the Whole man will be tributaries to the same service.
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and amazements, be heard nothing but feareful shri•kes, ululations, cries, and howlings, for feare of the sentence of malediction, that shall there be pronounced against them;
and amazements, be herd nothing but fearful shri•kes, ululations, cries, and howlings, for Fear of the sentence of malediction, that shall there be pronounced against them;
even then there shall be nothing but joy, exultation, and heavenly consolations to them that have taken heede to preserve their consciences spotlesse, being assured of the sentence of benediction which shall then be pronounced to them, at which time their bodies being reunited to their soules, they shall be both received into everlasting salvation which every one ought diligently to seeke after, which is set forth in the next part of my Text, the duty in these words, keepe thy soule diligently; whence we conclude this observation.
even then there shall be nothing but joy, exultation, and heavenly consolations to them that have taken heed to preserve their Consciences spotless, being assured of the sentence of benediction which shall then be pronounced to them, At which time their bodies being Reunited to their Souls, they shall be both received into everlasting salvation which every one ought diligently to seek After, which is Set forth in the next part of my Text, the duty in these words, keep thy soul diligently; whence we conclude this observation.
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First for Precept, see St. Paul exhorting us to give all diligence to make our calling and election sure, 2 Pet. 1. 10. and Phil. 2 12. he bid us worke out our salvation with feare and trembling,
First for Precept, see Saint Paul exhorting us to give all diligence to make our calling and election sure, 2 Pet. 1. 10. and Philip 2 12. he bid us work out our salvation with Fear and trembling,
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As for president, looke on St. Paul, and you shall finde that he was so carefull of his soules salvation, that as the Nicene Fathers would not gratifie Arrius in the least compliance with him,
As for president, look on Saint Paul, and you shall find that he was so careful of his Souls salvation, that as the Nicene Father's would not gratify Arius in the least compliance with him,
And if you read the life and death of the Martyrs, you shall finde that they were so carefull of the salvation of their soules, that they would not in the least semblance condiscend to the Pagan Persecutors,
And if you read the life and death of the Martyrs, you shall find that they were so careful of the salvation of their Souls, that they would not in the least semblance condescend to the Pagan Persecutors,
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and Israel his inheritance, Psal. 78. 70. 71. when he translated him from a shepheards crooke to a scepter of gold, Psa. 70. 71. Againe, the Lord did well for him otherwise too, in respect of his strength;
and Israel his inheritance, Psalm 78. 70. 71. when he translated him from a shepherds crook to a sceptre of gold, Psa. 70. 71. Again, the Lord did well for him otherwise too, in respect of his strength;
for he had as magnanimous a heart, as a Lion, 1. Sam. 17. 49. And when that proud Philistine Goliah came rayling and defying the God of Israel, notwithstanding his menacing tearmes, he encountred with him,
for he had as magnanimous a heart, as a lion, 1. Sam. 17. 49. And when that proud Philistine Goliath Come railing and defying the God of Israel, notwithstanding his menacing terms, he encountered with him,
and having received some speciall favour for his Soule you may finde him making a solemne invitation unto the righteous, to come and heare what the Lord had done unto his Soule, Psal. 66. 16. Come and heare all yee that feare God,
and having received Some special favour for his Soul you may find him making a solemn invitation unto the righteous, to come and hear what the Lord had done unto his Soul, Psalm 66. 16. Come and hear all ye that Fear God,
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thus you see God's children have at all times been so carefull of their Soules, that they would rather suffer death then doe any thing that might hinder the salvation of their Soules;
thus you see God's children have At all times been so careful of their Souls, that they would rather suffer death then do any thing that might hinder the salvation of their Souls;
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First, in the puritie of it, which though it be shapelesse and immateriall, yet would it make a man heavenly proud, to contemplate of how divine a nature, excellency and qualitie the Soule is.
First, in the purity of it, which though it be shapeless and immaterial, yet would it make a man heavenly proud, to contemplate of how divine a nature, excellency and quality the Soul is.
thou art ennobled by the Image of God stampt on thee, adorned with his likenesse, espoused to him by promise, redeemed with the precious blood of Jesus Christ.
thou art ennobled by the Image of God stamped on thee, adorned with his likeness, espoused to him by promise, redeemed with the precious blood of jesus christ.
God hath given unto one body two eyes, two hands, and two feete, but he hath given it but one Soule, he hath given two eyes to the end that if one bee blinde the other may see, two hands to the end that if one be weake the other may worke, and two feeete to the end that if one be lame, the other may walke,
God hath given unto one body two eyes, two hands, and two feet, but he hath given it but one Soul, he hath given two eyes to the end that if one be blind the other may see, two hands to the end that if one be weak the other may work, and two feeete to the end that if one be lame, the other may walk,
Thirdly, consider the excellency of the Soule consisting in the inequality that is between it and any thing else, what recompence or what exchange shall a man give for his Soule, Mat. 16. 26. shall hee give a thousand of Rams,
Thirdly, Consider the excellency of the Soul consisting in the inequality that is between it and any thing Else, what recompense or what exchange shall a man give for his Soul, Mathew 16. 26. shall he give a thousand of Rams,
surely all these are not sufficient to redeeme one Soule, Mica. 6. 7. nay ten thousand worlds were not sufficient ransome for one Soule, nothing could doe it but the precious blood of that immaculate Lamb Jesus Christ;
surely all these Are not sufficient to Redeem one Soul, Mica. 6. 7. nay ten thousand world's were not sufficient ransom for one Soul, nothing could do it but the precious blood of that immaculate Lamb jesus christ;
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for the body is but the tabernacle, the Soule is the mercy-seate, the body is but the hand maid, the Soule is the mistris, the body is but the pallace, the Soule is the queene-regent governing in that Pallace;
for the body is but the tabernacle, the Soul is the mercy-seat, the body is but the hand maid, the Soul is the mistress, the body is but the palace, the Soul is the Queen-regent governing in that Palace;
What is it that advances the calling of the Ministery above other callings but only this, that it tends to the good of man's Soule? the study of the Lawyer tends to the good of man's estate, the study of the Physician to the good of man's body,
What is it that advances the calling of the Ministry above other callings but only this, that it tends to the good of Man's Soul? the study of the Lawyer tends to the good of Man's estate, the study of the physician to the good of Man's body,
The Soule is optimum & primum, the better part, there is nothing like it, there is nothing that may be compared unto it, Salomon calls it a precious Soule, Prov. 6. and a greater,
The Soul is optimum & primum, the better part, there is nothing like it, there is nothing that may be compared unto it, Solomon calls it a precious Soul, Curae 6. and a greater,
What shall it profit a man (saith our Saviour Jesus Christ) to win the whole world and lose his own Soule? Mat. 16. 26. And I pray see if he bee not a great loser that gaines a world and loses his Soule? for suppose a man were sure to live as long as Nestor, who is reported to have lived three hundred yeeres,
What shall it profit a man (Says our Saviour jesus christ) to win the Whole world and loose his own Soul? Mathew 16. 26. And I pray see if he be not a great loser that gains a world and loses his Soul? for suppose a man were sure to live as long as Nestor, who is reported to have lived three hundred Years,
the Greekes to their Socrates, Solon, Aristides, Homer, to Agamemnon, affirming that he was like Jupiter in feature, Mars in valour, Pallas in wisedome;
the Greeks to their Socrates, Solon, Aristides, Homer, to Agamemnon, affirming that he was like Jupiter in feature, Mars in valour, Pallas in Wisdom;
as the Queene of Sheba did to see Salomon, gaze on him as the Aegyptians did once on honoured Joseph, the Arabians on fayre Vertomanus, suppose men praysed him as much as Tully did Caesar, Plato did Socrates, let his eares be delighted with as much variety of musick as Alexander had from Timolaus, the Thebans from Amphion, the Mariners from Orpheus;
as the Queen of Sheba did to see Solomon, gaze on him as the egyptians did once on honoured Joseph, the Arabians on fair Vertomanus, suppose men praised him as much as Tully did Caesar, Plato did Socrates, let his ears be delighted with as much variety of music as Alexander had from Timolaus, the Thebans from Amphion, the Mariners from Orpheus;
suppose men acted such playes before him as the Romans acted in their Theaters and Amphitheater, let men shew him such sports and pageants as the Greekes had in their Olympian, Pythian, Istmian, Athenian and Corinthian games;
suppose men acted such plays before him as the Roman acted in their Theaters and Amphitheater, let men show him such sports and pageants as the Greeks had in their Olympian, Pythian, Isthmian, Athenian and Corinthian games;
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suppose he fared at home as deliciously, as he in the Gospell, Luke 16. 19. 20. and when hee went abroad be feasted with more varieties then Esther entertained Ahasuerus, Esth. 7. Dido Aeneas, or Cleopatra Mark Anthony;
suppose he fared At home as deliciously, as he in the Gospel, Lycia 16. 19. 20. and when he went abroad be feasted with more varieties then Esther entertained Ahasuerus, Esth. 7. Dido Aeneas, or Cleopatra Mark Anthony;
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and turne backe againe into the waies of righteousnesse, it will be a hard matter for the covetous man whose heart hath beene long imprisoned within the walls of covetousnesse, to forsake his covetousnesse, and become bountifull;
and turn back again into the ways of righteousness, it will be a hard matter for the covetous man whose heart hath been long imprisoned within the walls of covetousness, to forsake his covetousness, and become bountiful;
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and keepe our soules diligently in the waies of salvation, because that having once wandred out of the right way, we cannot with facility returne into it againe.
and keep our Souls diligently in the ways of salvation, Because that having once wandered out of the right Way, we cannot with facility return into it again.
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A man may lose his estate, and may recover it with more then he had before, he may lose his health and may recover it with more then he had, he may lose his credit,
A man may loose his estate, and may recover it with more then he had before, he may loose his health and may recover it with more then he had, he may loose his credit,
Poets and Historians writ of some that have gon to Hell and returned againe, as of Ulysses that went thither to consult with Tiresias, Aeneas that went thither to talke with his Father Anchises:
Poets and Historians writ of Some that have gone to Hell and returned again, as of Ulysses that went thither to consult with Tiresias, Aeneas that went thither to talk with his Father Anchises:
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yet by the soules salvation, the body also shall be saved, which is most elegantly set downe by Aristotle, Lib. 7. metaphysic. ex sanitate animae fit sanitas in corpore, by the safety of the soule, safety is wrought to the body.
yet by the Souls salvation, the body also shall be saved, which is most elegantly Set down by Aristotle, Lib. 7. metaphysic. ex sanitate Spirits fit sanitas in corpore, by the safety of the soul, safety is wrought to the body.
If you have but so much faith as a graine of mustardseede to lay hold on Jesus Christ, as the Saviour of your soule, your body shall be sure to be saved also, Rom. 8. 32. he that spared not his owne Son but gave him to death for us, shall he not with him give us all things else that are necessary?
If you have but so much faith as a grain of Mustard seed to lay hold on jesus christ, as the Saviour of your soul, your body shall be sure to be saved also, Rom. 8. 32. he that spared not his own Son but gave him to death for us, shall he not with him give us all things Else that Are necessary?
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But I must not be totus in singulis: I therefore proceede to Application, and the use which we shall make hereof is twofold. First, it serves for confutation. Secondly, for exhortation.
But I must not be totus in Singulis: I Therefore proceed to Application, and the use which we shall make hereof is twofold. First, it serves for confutation. Secondly, for exhortation.
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the House must be magnificently built and furnis•t, the Horse must be pampered and kept fat and faire, NONLATINALPHABET and all things must be brave and gorgeous,
the House must be magnificently built and furnis•t, the Horse must be pampered and kept fat and fair, and all things must be brave and gorgeous,
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and if such as these have beauty, how doe they mince and trip it up and downe, contemning and despising others? and yet God knows beauty is but a deceiving vanity:
and if such as these have beauty, how do they mince and trip it up and down, contemning and despising Others? and yet God knows beauty is but a deceiving vanity:
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For what face is there, bee it never so beautifull in youth, but if it live long it will be plowed with the furrows of old age? and if it live not to old age,
For what face is there, be it never so beautiful in youth, but if it live long it will be plowed with the furrows of old age? and if it live not to old age,
and then perhaps the Minister is sent for, the sacrament and heavenly things desired; but if the Minister perswade them before this time to be weaned from the world,
and then perhaps the Minister is sent for, the sacrament and heavenly things desired; but if the Minister persuade them before this time to be weaned from the world,
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and to seeke diligently after the salvation of their soules, they are ready to say as the devils to our saviour, art thou come to torment us before our time, they are loath to be saints too soone,
and to seek diligently After the salvation of their Souls, they Are ready to say as the Devils to our Saviour, art thou come to torment us before our time, they Are loath to be Saints too soon,
Be not deceived, for neither idolater, nor adulterer, nor drunkard, no nor the covetous person shall enter into the Kingdome of heaven. Ephe. 5. 5. Againe the ambitious man cares not for his soule, so he may have honours here:
Be not deceived, for neither idolater, nor adulterer, nor drunkard, no nor the covetous person shall enter into the Kingdom of heaven. Ephes 5. 5. Again the ambitious man Cares not for his soul, so he may have honours Here:
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how many such be there, that spend all their time in seeking after honour, and neglect many blessed opportunities offered to them for the salvation of their soules?
how many such be there, that spend all their time in seeking After honour, and neglect many blessed opportunities offered to them for the salvation of their Souls?
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The voluptuous person devotes himselfe wholly to pleasures, and with the Epicure thus sings to himselfe, ede, bibe, lude, charum praesentibus exple corpus deliciis post mortem nulla voluptas, eate, drinke and be merry, let us fill our selves with new wine,
The voluptuous person devotes himself wholly to pleasures, and with the Epicure thus sings to himself, ede, Bible, lude, charum praesentibus exple corpus delicious post mortem nulla voluptas, eat, drink and be merry, let us fill our selves with new wine,
I might much enlarge my selfe in marking out others that come under this reproofe, such as is the amorous wanton, that spends that time which he should spend in seeking after the salvation of his soule, in courting some faire face, some beauty of the times,
I might much enlarge my self in marking out Others that come under this reproof, such as is the Amoros wanton, that spends that time which he should spend in seeking After the salvation of his soul, in courting Some fair face, Some beauty of the times,
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and thinkes of no other heaven, then the fruition of his mistris favour, and counts her smile the onely vision beatisicall, never considering that death is courting that face as well as he,
and thinks of no other heaven, then the fruition of his mistress favour, and counts her smile the only vision beatisicall, never considering that death is courting that face as well as he,
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Such also is the profuse gallant, that spends his time in gaming, and not in seeking after salvation, that sits downe to eate and drinke, and rises up to play.
Such also is the profuse gallant, that spends his time in gaming, and not in seeking After salvation, that sits down to eat and drink, and rises up to play.
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Such also are your fantasticall women that spend their whole time in tricking and •rimming, tyring and dressing their bodies, and seeke not after the salvation of their Soules.
Such also Are your fantastical women that spend their Whole time in tricking and •rimming, tiring and dressing their bodies, and seek not After the salvation of their Souls.
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these spend their time in looking glasses to see their bodies gorgiously attyred, but looke not into the looking glasse of God's word, to be taught the way of saving their Soules.
these spend their time in looking glasses to see their bodies gorgeously attired, but look not into the looking glass of God's word, to be taught the Way of Saving their Souls.
and afterwards repented in these words, O pro quant illo regnum perdidi? O for how little have I lost a kingdome? even so will the covetous, the ambitious,
and afterwards repented in these words, O Pro quant illo Kingdom perdidi? Oh for how little have I lost a Kingdom? even so will the covetous, the ambitious,
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as though they were their Paganish gods, Jupiter and Mercury, Acts 14. 12. and in the same chapter ver. 19. we reade that they were stoned as malefactors, was not Christ counted a Prophet? Mark 6. 15. and presently a Devill, Jo. 7. 12. 20. how soone was Pharoah and his pompe drowned in the red Sea, Exo. 13. 28. Adonibezeck disgracefully mangled.
as though they were their Paganish God's, Jupiter and Mercury, Acts 14. 12. and in the same chapter for. 19. we read that they were stoned as malefactors, was not christ counted a Prophet? Mark 6. 15. and presently a devil, John 7. 12. 20. how soon was Pharaoh and his pomp drowned in the read Sea, Exo. 13. 28. Adoni-bezek disgracefully mangled.
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the like you may see in Baltazar, who when he was feasting with his Lords and Concubines, there appeared an inscription on the wall, which soone turned his jollity into sadnesse, made his joynts loose,
the like you may see in Balthazar, who when he was feasting with his lords and Concubines, there appeared an inscription on the wall, which soon turned his jollity into sadness, made his Joints lose,
Quotidian experience proves that riches are uncertaine, for how many bee there, Noblemen and Gentlemen, Marchants, Mariners and Tradesmen, Citizens and Countrymen, who formerly were able to relieve others,
Quotidian experience Proves that riches Are uncertain, for how many be there, Noblemen and Gentlemen, Merchants, Mariners and Tradesmen, Citizens and Countrymen, who formerly were able to relieve Others,
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and now want to support themselves, who formerly had store of gold & silver, and now some of them are (as great Bellisarius, who thrice rescued Rome was) forced to say, Date obolum Bellisario, one single halfepenny to Bellisarius,
and now want to support themselves, who formerly had store of gold & silver, and now Some of them Are (as great Belisarius, who thrice rescued Rome was) forced to say, Date obolum Bellisarius, one single halfpenny to Belisarius,
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Fallen from a mountaine of riches, into a valley of poverty, some by carding, dicing and gaming, some by false servants, some by extorting U••reres, some by Haukes, Hounds,
Fallen from a mountain of riches, into a valley of poverty, Some by carding, dicing and gaming, Some by false Servants, Some by extorting U••reres, Some by Hawks, Hounds,
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The second motive to stir us up thus to seeke after the salvation of our soules, is, the consideration of the blessed condition of the soule that is sav•d, instead of the corruptible drosse of this life, they shall have treasures incorruptible, glory unmatchable, solace inalterable, mirth immeasurable,
The second motive to stir us up thus to seek After the salvation of our Souls, is, the consideration of the blessed condition of the soul that is sav•d, instead of the corruptible dross of this life, they shall have treasures incorruptible, glory unmatchable, solace inalterable, mirth immeasurable,
Eye hath not seene, neither hath eare heard, neither can it enter into the heart of man, what things God hath prepared for those soules that shall be saved. Mar. 13. 35.
Eye hath not seen, neither hath ear herd, neither can it enter into the heart of man, what things God hath prepared for those Souls that shall be saved. Mar. 13. 35.
Now therefore, as when Monica (Austens mother) heard an excellent discourse of the joyes of heaven, sayd, Quid facio hic? What doe I heere on earth? so say I, what doe we heere, planting our affections on the things of this life? let us transplant our affections,
Now Therefore, as when Monica (Austen's mother) herd an excellent discourse of the Joys of heaven, said, Quid facio hic? What do I Here on earth? so say I, what do we Here, planting our affections on the things of this life? let us transplant our affections,
but you must not spend all your time herein, and neglect seeking after the salvation of your soules, you may in a moderate way seeke after the things of this life,
but you must not spend all your time herein, and neglect seeking After the salvation of your Souls, you may in a moderate Way seek After the things of this life,
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but you must not doe it immoderately, you may use the world, but it must be as if you used it not, you must so live heere as if your conversation were in Heaven, you may salute the world,
but you must not do it immoderately, you may use the world, but it must be as if you used it not, you must so live Here as if your Conversation were in Heaven, you may salute the world,
I know it will be expected that I should adde some Laurell to this Hearse, by •lazoning the great worth of the noble party deceased ▪ and I am sure I might without flattery speake much to his honour,
I know it will be expected that I should add Some Laurel to this Hearse, by •lazoning the great worth of the noble party deceased ▪ and I am sure I might without flattery speak much to his honour,
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