full of milke and their bones runne full of marrow Ier. 5.28 they are waxen fat and shining But where grace entreth like a pinching frost it maketh the flesh wither and fall freezeth the very marrow and congealeth the fatnesse so that the body often is weake and pineth away Psal 39.11 3. That much goods and Grace are not inseparable companions These two meete not as the Sunne and Moone runne their course night and day in one and the same subiect Therefore saith our Lord Matth. 19.23 How hardly shall a rich man enter into the kingdome of heauen and be saued Sometimes we grant they may but seldome It is said that Naaman the Syrian 2 Kings 5.1 was a mighty man and valiant but a Leper great for riches peraduenture valiant for body so that it may proue this at the least the former Doctrine But what rich or strong man amongst vs beleeues this report 4. That wicked persons often prosper Their Bullocke gendreth and faileth not Iob 21.8 9. c. Their Cow calueth and casteth not her Calfe They send foorth their children like sheepe and their Sonnes daunce Their Seede is established and they grow vp in wealth 5. That not to be afflicted is a marke of the wicked They haue no changes therefore they feare not God Psal 55.19 whereas the godly are chastened euery morning else bastards not sonnes Heb. 12.8 6. That peace in death is no sure signe of a better life They that liue like Lyons and dye like Lambs may not haue their names writ in the Lambes Booke of life But if a good life be the Antecedent this no bad but a desireable consequent this crosseth the iudgement of the common people Oh say some how quietly he dyed But I say how well hath hee liued Let vs then iudge men by their liues not by their deaths lest we acquit the guilty and condemne the innocent For all outward things come alike to all men iust or vniust This is one of those euils Eccles 9.1.2.3 that the wise man saw vnder the Sunne Againe from their Effects or Actions might many things be obserued as 1. That when wicked men haue most then they sinne most Hence it is that some hauing much money turne biting Vsurers and deuoure by oppression The bountifulnesse of God towards them doth not though indeede it ought leade them to repentance Rom. 2.4 And from the foure following accidents we note a foure-fold instruction First that notwithstanding the wicked be rich and strong yet they stand vpon a sandy foundation They are set on slippery places either vpon the Ice on the which if they slippe or it breake they be drowned spoyled or vpon a Quag-mire that is growne ouer with a thin skinne through which if they shrinke they sticke fast and are all be-mudded Secondly that wicked men shall dye certainly and suddenly Iob 12.2 in a moment the Text saith They spend their dayes in pleasure and suddenly goe downe to the graue Thirdly that prophane persons shall rise and come to iudgement And lastly that at the day of iudgement they shall haue their full torment Dan. 12.1 For they shall rise to shame and contempt eternall And thus we leaue them where God shall leaue them wishing their harmes may make vs to beware And so proceede we to the godly person of whom wee haue many things to say but because time will not permit vs we will omit them onely reducing them to these heads 1. A Conflict and 2. The Issue of it In this Combat note 1. Who they be that quarrell 2. The causes of it It is the Flesh and Spirit Faith and Infidelity that striue these twins are in euery regenerate person man or woman Sinne must not be counted as a meere priuation or nothing but we must conceiue of it as a strong man or corroborated habit Rom. 7.24 c. The ground of the quarrell groweth either from the fell opposition that is betwixt them for these are contrary one to the other Gal. 5.17 or the diuers condition of the wicked and the godly When the prophane man prospereth and the righteous are in aduersity it worketh strangely euen in the most sincere hearted Therefore the wicked are counted blessed For they that worke wickednesse Mal. 3.15 they are set vp and such as tempt God they are deliuered From this consideration this good mans steps had almost slipt and he embraced the world yet he hauing recourse to the word of God saw his owne folly and their miserable end so that though the combat for a time was fierce and the issue thereof doubtfull notwithstanding Faith preuaileth at the length and winnes the field triumphing with this confession Lord thou wilt guide me c. But before wee come to the words let vs obserue some things by the way And here we may see that 1. The prosperity of the wicked fretteth the godly There is a secret enmity betweene the seede of the Woman and the Serpents Also that 2. In the time of temptation the flesh will play its part Furthermore that 3. He that would see the present and future condition of good and bad must haue recourse to Gods word not flocke to the Stage or prophane History for they may deceiue this Booke cannot And so we come to the words in hand the which haue a double reading at the least Some reade them prayer-wise Lord guide me c. But I rather choose to reade them as a Confession being a speech of great reioycing and a declaration of the fruit of his faith that followed this great and terrible combat In the which we may obserue a double proposition and in either of them two principall things comprehended In the antecedent part this good man saith First that the Lord will guide him Secondly he acknowledgeth wherewith viz. by his counsell In the consâ—quent proposition hee confâ—sseth that he will also glorifie him and telleth the time when or order how after he had guided him by his counsell Thus you see the parts of it Now we come to shew you the meaning or sense of the words Thou that is GOD Father Sonne and holy Spirâ—t for all three consent in euery action done towards the creature what one doth all doe mediately or immediately yet in a diuers manner God the Father is said to guide by the word Christ by his example and the Spirit by immediate motions and irradiations iniected vpon mans vnderstanding yet with one ioynt consent all tend to one and the same thing There be Relatiue properties in the Deity that are peculiar to the distinct persons As the Father to beget the Sonne to be begotten and the Spirit to proceede but these wee speake of are internall not externall actions vpon the creature Shalt or wilt This word containeth in it the faith and confidence of the person how that hee did depend vpon God and assure himselfe that he would be his guide for future
THE TRVE GVIDE To GLORY A SERMON PREACHED at Plympton Mary in Deuon at the Funerals of the Right VVorshipfull and truely 〈…〉 the LADY 〈…〉 10. When 〈…〉 knowledg◠〈…〉 11. Then shall 〈…〉 thee and vnderstanding shall keepeâ—â— LONDON Printed by THOMAS SNODHAM for Nathaniel Newberrie and are to be sold at his shop vnder Saint Peters Church in Cornehill 1619. TO THE RIGHT WORSHIPFVLL and his approued good friends Sir WILLIAM STRODE of Nowingham in Deuon Knight with his SONNES and DAVGHTERS WHen the watchman Right Worshipfull said to Dauid The running of the foremost is like the running of Ahimaaz then the King said He is a good man and commeth with good tidings Now I would it could at this time be truely testified of me in both particulars but it may not it cannot For I am like to him that addeth fewel to the flame rubbeth a greene wound or that presents before the eye some fearefull and to-be forgotten obiect The tidings I bring are like the Amalekites to Dauid Iosephs brethren to Iacob or Ionah his Sermon to the Niniuites Notwithstanding beare with me for I cannot helpe it It 's God that did it and good vse may be made of it Wee must all fall in the wildernesse of this To the Reader CHristian Reader Iohn the Baptist was not amisse compared to a mourner for his attire was hairie his foode locusts and wilde hony and his Doctrine to flesh and blood sounded harshly So may all my Sonnes and that not vnfitly be stiled the subiects of sorrow for the weedes wherein they be wrapped are blacke their faces eyes cheekes represent death iudgement the graue and their tongues tell of heauy and terrible tidings Notwithstanding doe not thou too rashly condemne their father for their mother Time was womanfull of great infirmities in whose wombe they were conceiued so that he gaue them not all but part of their being Are not these the dayes of danger times of perill so long agone fore-told prophesied Shall wee then expect issue of Peace or sonnes of Laughter Nay rather looke for a sorrowfull seede and cruell Posterity Yet this I would haue thee to vnderstand that though their heads be hanging their lookes lowring and this Motto imprinted in their Brow Woe to the wicked inhabitants of the Earth thou hast no iust cause to shut thy doores veile thine eyes or to deny them a friendly entertainement for they in many things doe resemble thy selfe beare the ingrauen image of thy person and truely declare what before long shall certainely befall thee They speake rudely bluntly yet truely and therein censure them not ouer-suddenly for it 's their fathers language of him they haue learned it so that it 's become their naturall Dialect And he taught them all and first of all this impartiall lesson That in their progresse and speech they should value all men alike of what cloath soeuer their coates be cut on vntill a New birth had put a difference I easily conceiue the murmurings of many mumbling What is not the world full of such children I haue often seene that such as haue no seede of their owne seldome affect the posterity of another Or peraduenture some who are past begetting any may obiect or cauell Why this is not the same I was present at his birth My good friend know if it were so that a better coate changeth not the subiect neither doth a new patch alter the forme of an old garment for then Ioseph in his Princely Robes had beene another man and Zebedeus his old nets had become new by mending Shall we conclude that when an Hebraisme by our Lord an◠〈◊〉 Disciples is turned into a Graecisme that the Scripture is wrested or altered But these persons are like the barren wombe in a double respect they are vnfruitfull and yet with foaming out their owne shame and spetting innocent infants in the face they be neuer satisfied Credit his Father suspect thy owne censure for when thou sawest him first he was running and thine eye might easily deceiue thee now he is sitting thou maist take a more certaine view of him and see him as he is He that will iudge wine for colour in the powring or mens suites on their backes running may easily deeme amisse in his forward censuring But handle the one and see the other in a glasse setled so shalt thou not be at all deluded In like manner words vttered are in motion the Eare cannot so well receiue them as being imprinted in papers the Eye will apprehend them Therefore be swift to heare slow to speake and then iudge righteous iudgement From my study in Plyâ—mouth Thy Christian friend I. B. THE TRVE GVIDE VNTO GLORY PSAL. 73.24 Thou wilt guide me by thy counsell and afterward receiue me to glory COncerning this Psalme two things may be considered First the Author of it Secondly the Subiect of it Asaph 2 Chro. 29.30 some thinke Penned it for it is stiled A Psalme of Asaph Againe he writ Psalmes as well as Dauid also 1 Chro. 25.2 hee and his Sonnes were singers in Israel But whether he Dauid or Moses made it the matter is not much seeing it is most certaine hee was carried and directed by the Spirit of God 2 Pet. 1. vlt. that penn'd it As touching the subiect matter of it if we looke into it we shall finde a plaine description of a wicked and godly man the very mappe of both in liuely colours declared and that for the present and future time The vngodly is set forth First by his Adiuncts which are sixe 1. In his title foole 2. his Strength 3. his Riches 4. his Successe 5. he is not corrected as others 6. lastly Hee dieth in peace for there is no bands in his death Secondly he is descri ed by his Acts or Effects which are likewise sixe 1. he declareth his Pride 2. he is violent 3. hee Oppresseth 4 hee Corrupteth either himselfe or others 5. he vseth bad Language for his tongue walketh 6. and last of all he accuseth God of ignorance Is there knowledge in the most High Yet you haue not heard the worst of him for foure accidents remaine behinde One his present estate is tickle for hee standeth vpon a slippery foundation another he dieth Suddenly a third he must come to Iudgement and in conclusion then his image shall be despised And thus haue you an end of him From all which by the way we may obserue diuers instructions 1. That wicked men are fooles yet the more wicked the more foolish 2. That the strongest bodies possesse not the soundest mindes These two doe not alwayes lodge together 3 Iohn 2. Iohn writing to his friend Gaius wisheth that he might prosper and fare as his soule fared But hee that would send an Epistle to many of our Gallants if he did well should in his salutations desire that They might fare in soule as their bodies fare for they are lusty and strong Iob 22.23 their breasts
that haue seemed to begin in the Spirit yet ended in the flesh Assuredly what shew of profession soeuer they made this immortall seed was neuer rooted and grounded in their harts What if Achitophel or Iudas creepe into the Court be companion to Dauid and his Lord take sweet counsell with them receiue promotion from them yet if they conceiue iniquity expect opportunity lift vp their heele against Gods annointed and bathe their hands in the blood of his destruction though the Pope and his poleshorne brethren would canonize them for Saints engraue their names with great red capitall letters in their Calendars they are but deepe-headed cruell-hearted Traytors trees without fruit twise dead rent vp by the rootes and reserued for the blacknesse of darkenesse for euer Let Iehu march in fury demand is thy heart vpright as mine cry giue me thine hand call come see what Zeale I haue for the Lord of Hostes reply What peace whiles the whoredomes and witchcrafts of thy mother Iezabel remaine charge Cast that painted fac'd strumpet downe from the window Yet if afterward he pace like the slugge burne as the Ice and his whole heart goe not after but wholly depart from the God of Israel we may note him by a letter iudge him a proud-spirited person and a meere cast-away Nay let Balaam prophecy I shall see him but not yet blesse who can tell the dust of Iacob confesse the eyes that were shut vp hast thou Lord opened pray let me dye the death of the righteous protest that for a house full of gold or siluer he cannot passe the commandement of God notwithstanding all this if hee consult with the sonne of Zippor consent and giue counsell too to curse the children of Israel he is but a base wisard a lewd person of the Serpents brood and God one day in iustice shall pay him his wages Finally let Hymeneus and Hermogenes Philetus Alexander and Demas preach Christ or professe him haue their praise in the Gospell send salutations to the brethren but if once there come a New wherein their callings shall be reiected or neglected the world embraced Paul persecuted and the sincere preaching of the word by them resisted they neuer were the owners of true Faith or good conscience comprehended in the couenant of grace and therefore a day will come when according to their workes they shall be rewarded And as we may deeme of such in former times so may we of the like in these latter dayes for it is an eternall Canon They went out from vs because they were not of vs for if they had beene of vs they would haue continued with vs. And this obserue is come to passe that it might appeare they were not all of vs 1 Iohn 2.19 Vse 3 And may Faith faint yet not faile for euer Why then here is a ground of comfort to such as in former time haue felt it though for the present it be not in their apprehension Tell mee didst thou euer beleeue in the Lord hast thou giuen this guest a nights lodging art thou sure thou once hadst it then certainely thou hast it though for the present thou be otherwise minded What if Iorden fill not her bankes to the brimme euery morning Iohn the Baptist stirre not in the wombe at each season Iacob apprehend not the Lords presence continually Yet shall not the tyde returne the babe be aliue and borne and the God of Abraham be in that place yes of certaine so Faith may not at all times fill the soule with ioy spring in the wombe or be discerned in the hearts habitation notwithstanding it is not dryed vp nor dead in the mother nor hath tooke his last farewell Faith may not be compared to Ionah's gourd that withereth in a moment neither to the fig-tree on which fruit shall neuer grow any more nor is it like the Lilly which to day is and to morrow cast into the Ouen for God will not send a worme to smite it Christ shall neuer curse it or the Spirit burne it totally consume it The chilling cold of Winter may pinch it the heate of the Summers sunne may scorch it and the lightning from aboue in some degree blast it yet the Spring shall reuiue it the dew from aboue water it and the South-winde refresh it It may be like gold tryed in the fire but it shall be found more precious come foorth the purer and preserue the owners of it vnto praise honour and eternall saluation at the appearing of Christ Iesus 1 Pet. 1.7 In my meditations I haue sometimes thought that Faith is like the Daizie a word compounded of Day and Eye or Marigold when the Sunne sets she shuts when it riseth she reuiueth for by this Planets motion she is in a diuers estate and condition So when the Sonne of righteousnes goeth as it were beneath the Globe disperseth his beames another way then Faith closeth it selfe hangeth the head and it's leaues are contracted but when he hath fetched his circumference ariseth within our Horizon spreadeth his beames of heate and mercy vpon it then it sprouteth vp openeth and dilateth it's selfe sendeth foorth it's pleasant fumes to the great content of him or her in whom it is planted So that I say to thee Be of good comfort for as Christ said of Lazarus It is not dead but sleepeth Labour therefore to awake it out of this slumber that it may recouer it 's former estate doe it's first workes and better And for thy direction 1. See that thou settle not thy selfe amongst Mutes pitch thy tents where the siluer Trumpets are sounded and Aarons bels ring in the Sanctuary euery Sabboath 2. Liue not with Liquides beware of lewd companions If Peter come into Caiphas his porch hang his head ouer and warme his fingers at the high-Priests fire he will curse sweare and shall without reprehension too deny his Master whereas Saul will prophesie among the Prophets 3. Vp and be doing be not idle either in thy generall or particular calling who euer fell a sleepe working walking 4. Doe not feast but fast for that will diminish and weaken the fumes of sinne hinder these drowsie exhalations preserue the pores and ventrikles of the minde from cloasure and giue the liuely spirits full passage for motion and action This is the way to awake it sleeping and to keepe it from slumbring being awaked Vse 4 And in the last place seeing true Faith shall not finally faile how should it encourage vs to vse all mennes that might preserue it continue it It 's a false dreame obiected by our aduersaries that certainty of a thing makes men carelesse in the vse of all helpes that may further or accomplish the end For doth not the Husband-man plow sow harrow hedge rise early sit vp late eate the bread of sorrow and carefulnesse in the expectation of a good crop of corne at the time of haruest Will not the Merchant launch out into the deepe cut the huge waues
their Doctrine would not haue beene so well credited neither they haue vnderstood hauing no reuealed rule of direction to what Townes or Cities Acts 16.9 especially they should haue preached Reason 2 Againe may not God and his word as the end and goodnesse of a thing be conuerted In many thing Rom 7.12 I am sure they may God is holy and iust and good and is not his word the same hee is true and faithfull and no accepter of persons may we not conclude the like of his word What God commands it commands what he wils it wils what he intends it intends and if the word haue a Quarrell with thee note this Rom. 7.7.8 the Lord hath a Quarrell with thee for they are not contrary Masters but agree in all things And so I passe briefly to the Vse Vse 1 Where first wee are to checke the Papists and confute a third point of their Doctrine who take away the word from the common people Is not this to depriue them of God to make them like the auncient Gentiles Ephes 2.12 strangers from the common weale of Israel and meere Atheists Truely it is no better who is so blinde that seeth it not or so incredulous that beleeues it not Instead of the Law they must haue Traditions a Picture for the Gospell of Christ Did not the children of Israel when they left the law work wickednes forsake God and serued him not 2 Chron. 15 3. c. And for this thing are they not said to haue followed Baalim and Ashtaroth Iudges 10.6 and the gods of the children of Ammon Be not therfore deceiued for these Papisticall Priests world compassing Iesuites are but wandring planets blinde pilots after whom whosoeuer shall saile the ship of his soule shall split her at the day of his dissolution vpon the rocke of that dangerous position and then what can follow but perpetuall condemnation I haue wondered at these mens madnes for the knowledge of the rule is of absolute necessity in all arts or functions to the wel-doing of an action For example Can a Marriner rightly guide his ship thorow the sea without the knowledge of Card and Compasse The Carpenter build a house in comely order being ignorant of that patterne by which it is to be framed Or a schoole-boy speake exact phrase and true Latine and haue no vnderstanding in the precepts of Grammar And yet in the most curious worke these deceiuing guides would haue vs want the Rule Exod. 31 3. 1 Kings 7. This is not to iudge righteous iudgement Vse 2 Againe this meeteth with those spirits that stand all vpon Reuelations immediate motions who say that No Christian should take his ground first from the word but the Spirit for the Diuell alleadgeth Scripture and doth wrest it to his purpose But poore soules these know not of what spirit they themselues are would aske such a man this Question How can he discerne the motion of the spirit to be from the Spirit He will answere Because it 's good and tends to holinesse Well how can he tell what is good or euill must he not goe to the Rule to try it These would see the image of God without a glasse vnderstand truth before they heare it vttered Alas professing themselues to be wise Rom. 1 22 they are become fooles For what a strange Position is this if it be true that came lately to my hands how that Grace being once wrought in the heart the spirit abolisheth all former knowledge and they bid Away withall Scripture knowledge These will try the spirits I feare till a lying spirit possesse them 1 Tim â— 5. Let vs therefore beware of if we know any such Vse 3 And in the next place if they that be guided by God are guided by his word we are informed what to thinke of all those that liue in palpable more then Egyptian darkenesse who neither know God or vnderstand any one sentence in the sacred Scripture Is not their estate fearefull who is these mens guide surely Sathan sinne and the fashions of the world And that if God giue the blessing I might a little moue these people to come out of Babilon and fire them as it were like Ioab to Absalom to returne vnto their God Let them heare what iudgements haue befallen the ignorant what be threatned against them that tread these darke steps Did not the people of God goe into Captiuity Isai 5.13 for want of knowledge Say this was but a temporall punishment yet it had a curse with it And how doth the Lord complaine Hos 4.6 My people are cut off for want of knowledge We count it a miserable thing and it causes wringing of the hands folding of the armes and many a teare shed when we see at the Assises a proper man cast away hauing had his Booke could not one word by art or tell a letter Oh say we he might haue beene saued if he could haue read But what a day will that be when all ignorant men and women must hold vp their hand at the Tribunall Throne of Christ and be cut off and cast into vtter darkenesse because they knew not him or his Gospell Therefore thou that art ignorant and hearest me this day Get knowledge get vnderstanding for if thou dye in this condition thou shalt dye the second and eternall death Why hath not Christ threatned to come in flaming fire 2 Thes 1.7.8 c. to render vengeance vpon all that know him not and obey not his Gospell Did not the Prophet imprecate that the Lord would poure out his fury vpon such as knew him Ier. 10. vlt. not and the families that called not on his Name I cannot by the way but commend you in that you haue gotten guides but Learne the Law at their mouthes practise what is deliuered square your actions by this word so shall it goe well with you at your latter end But if for all this you will walke in darknesse be not deceiued one day to darknesse ye shall goe Io. 12.35 Iude 13. for if it be eternall life to know God and whom he hath sent then by the rule of contraries How shall the ignorant escape the damnation of hell Io. 17 3. Vse 4 Last of all Is this Doctrine a truth then here is comfort and tidings of great encouragement to all such as are guided by the word Cast not off this yoake breake not these bonds asunder what scoffes soeuer thou receiue of the world Let them play but doe thou pray let them shuffle the cards search thou the Scriptures let them sit at home and goe to Dice and Tables goe thou to heare the word in the publique Congregation For I am sure the one is lawfull the other at the best is doubtfull And for my owne part I wish neither to approue or practise matters of that nature I say therefore to all such be not weary in so doing
day will be your greatnesse And seeing that you haue receiued much already from the Lord and haue a further promise of a glorious crowne and scepter doth it not stand with equity that such as you aboue all should take heart to your selues and with more cheerefulnesse runne the wayes of Gods commands For will not you your selues expect from them the best and most worke to whom you giue the greatest wages Besides consider what will your callings or riches profit you one day Mat. 1â— â—â— if you should loose your own soules Is it or wil it be any benefit to haue large possessions on earth and not a foot in heauen high callings and not to be called of God a wise disputer in this world and be dumbe before Christ at his comming cloathed with purple and fine linnen and fare delicately euery day and yet be found naked in the great day of the Lord Therefore be friends to the word procure it's liberty to runne and doe you and yours runne after it too for this shall one day be your best portion and great reward And you that are of the tribe of Leui and my brethren Let me exhort you as one vnfit to instruct you that you would quit you like men and be strong Preach in season and out of season pull out all the arrowes of Gods mercy and iudgement forth of the Quiuers of the Law and Gospell draw them betwixt the armes of power and a sound minde loose them from the finger of affection let them flie with a will and then intreat the Lord so to guide them that like the sword of Saul and bow of Ionathan they may neuer returne to your hands empty Be heard aboue seene below let your liues shine before your doctrine as the lightning doth precede the Thunder so will your words pierce the deeper and cause your people quake and shudder amidst the Congregation Haue care of the flockes ouer which the Holy Ghost hath made you ouer-seers for this wil be your ioy at your iourneys end when you can truely say I haue coueted no mans siluer or gold I haue deliuered the whole counsell of God Act. 20.26.27.28.33 and am free from the blood of all men And when Christ shall come who after a little while will come be able to present your flocke as a pure Virgine to him spotlesse Ephes 5.27 blamelesse He that doth this shall shine as the Sunne for euer and euer Dan. 12.3 but hee that is carelesse must vndergoe a heauy account a fearefull reckoning And in conclusion that which I haue said to one I say to all Learne learne this lesson set before you the glory prepared for you and though you finde rubs in the way out-skip them all for your death shall be better then the day wherein you are borne Heb. 12 2. c. and the time of Christs second comming of more worth then all the world Trauellers must not conceiue what they for the present are being in a strange countrey but what they shall be when they come vnto their friends and eternall home for that will cheere the sad heart refresh the decayed spirits cause a man to trusse vp the loines of his minde and be trudging Remember then that thou cast thine eye forward peepe within the vaile and stedfastly thinke on the royall entertainment at thy iourneyes end Vse 4 And shall they that are guided by Gods counsell be receiued vnto glory May we not then gather a ground of comfort to stay vs from immoderate mourning for the faithfull departed 1 Thes 4.13 c. I will therefore apply it to the present occasion Be of good comfort for your friend deceased she is not dead but sleepeth and is at rest from her labours her fight is well fought and she is diuiding the spoile But because of all things immoderate affection vpon the like occasion hath too much accompanied Gods best children I will as much as in me is giue you some preseruatiues to preuent or expell a hopelesse and not to be endured heartlesse mourning Why what is she tooke from and what is the world and all therein but Vanity and vexation of spirit Is it not a Sodom where men burne in lust an Egypt where Israel is burthened by the vnmercifull Taske-masters a Babylon where the faithfull Iew hangs his Harpe vpon the Willowes and singeth his Hebrew songs in a strange land Whereto shall I further liken it Why to an Hospitall where be both deafe dumbe lame and blinde a very Pesthouse where be many sicke of euery soare die of each disease Doth not the purple red and scarlet tokens of sinne that presage a certaine and a second death breake out daily amongst the inhabitants Truely it 's a very Bedlem pestered with fooles filled with madde and franticke fellowes who know not either their owne misery or can endure to be cured by the bottomelesse depth of Gods mercy In a word it 's a sinke a whirle-poole and colluvies of all vncleannesse Shall wee then grieue sigh and torment our selues that our friends are remoued from so bad and no better an habitation Take a strict view of this world in her greatest beauty being cloathed with greene white red and scarlet with all variety of the choisest colours the Rabbets and Lambes skipping and leaping in the pleasant valleyes the fishes swimming and playing in the siluer-hewed streames of the purest waters the birds singing and pruning themselues on the sprigs and tops of the hills and mountaines euery branch bearing fruit each hearbe and flower sending forth her sweetest smell of perfume yet will not one pinching frost Northren blast or scorching heate rent her purple Robe wither her tender face wrinckle her smoothest brow and spoile her cleane of her well-tempered complexion so that her rich attire and comely glosse will but carry a cold report to the inhabitants heart as Iosephs party-coloured coate torne and all be-blouded did to old Iacob his father being represented before him and be a meane to bring amaine his gray or gay haires vnto the Graue But alas we consider not how the fashion of this world goeth away we iudge better of it then she deserues by farre and so through mis-apprehension we pierce our selues through with needlesse sorrowes We send our sonnes from countrey to Court from England to Ireland in the naked expectation of some better preferment and yet weepe mourne and bawle that our friends are gone from earth to heauen and from forreiners in a poore cottage to be the chiefest subiects in a glorious kingdome Againe is not Heauen a house where be many mansions and shall the Lord thereof want inhabitants must such seats be empty not replenished why then should he not loose the end and fruit of his creation Dauids roome must not be voyde for euer but at the time appointed by his own person supplied We must all of vs in our turnes vp to this Ierusalem for Christ our High Priest