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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	hand_n	heaven_n	lord_n	3,518	5	3.6493	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03695	Life and death Foure sermons. The first two, of our preparation to death; and expectation of death. The last two, of place, and the iudgement after death. Also points of instruction for the ignorant, with an examination before our comming to the Lords table, and a short direction for spending of time well. By Robert Horne. Auspice Christo.	Horne, Robert, 1565-1640.; Horne, Robert, 1565-1640. Points of instruction for the ignorant. aut	1613 (1613)	STC 13822.5; ESTC S118515	156,767	464

peace they haue not knowne O we are men and not Angels say some A little to tread awry and a little to goe out of the way is but a humane frailtie and an inch breaks no square But to such we may say it may be our frailtie thus to doe But if wee presume we may so doe or if we striue not to doe otherwise it may bee our destruction that wee so did and the losse of our peace for euer Indeed we are men by nature but we must correct nature by grace and labour to be good men We are not Angels it is true yet wee must imitate the Angels and an inch in finne may so far breake square as it may send vs square and roundly to hell Be perfect saith our Sauiour Christ as your heaneuly Father is perfect Math. 5.48 It was spoken to his Disciples and it is spoken in them to vs. Wee can not neithes could they be perfect in the same measure yet as they were charged so are we commanded to be perfect in the like manner by a kind of conformitie and imitation The meaning is we must endeuour to be what perfectly we cannot be And how can we then iustifie any limping in the way or little going out of the way of grace by small infitmities It is pardonable in Christ but not iustifiable by vs. Therefore where we make such littles of sinne as a little oath a little meriment a little of the fashion and a little must be borne with let vs know that Satan by such littles maketh his kingdome great For as a couetous man gathereth by halfe pennies and by pence till he come to poundes so the diuell getteth his wealth from some by littles here a little and there a little Prou. 6.10 till finne be full and many litles in finne make a great totall There is no dalying with God nor playing out and in our progresse to saluation which is to heape wrath vpon wrath til it come to a mountaine or from some small heapes to come to a treasure Rom. 2.5 The way is to giue the water no passage to pound in sinne and to giue no way to occasion to take heed we be not led away from our stedfastuesse in knowledge and grace 2. Pet. 3.17.18 not to trip if we can chuse but to make straight steps in the way and to hold on our fellowship in the Gospell from this day and hereafter Philip. 1.5 Blessed is the seruant whom his Master when he commeth shall find so doing Math. 24.46 But it is said here that they enter into peace and come to rest that walke before the Lord as it were vpon two legs the right of sound religion and the left of an vndefiled life for where one of these is lacking there is halting in the way as also where they be seuered and where both goe not together The doctrine is Doctr. A good life hath a good death and they who liue well here shall liue well that is blessedly hereafter Dauid made this question Lord who shall rest in thy mountaine that is in heauen not as Pilgrims for a time but as heires for euer Ps 15.1 and God maketh this answere He that walketh vprightly and worketh righteousnesse verse 2. that is he that liueth holily shall die purely and liue for euer He that loueth the face of God in his Church shall see the face of his pleasures in his kingdome The same Prophet with some small alteration of the words asketh the like question to which the like answere is made The question is who shall ascend into the Lords mountaine Psal 24.3 that is who shall be taken from their pilgrimage to their countrey and from this mortall vale to the hils of immortall rest and the answere is He that hath innocent hands and a pure heart verse 4. The meaning is he that liueth charitably with men and holily with God or that is not vniust to men nor an hypocrite to God He that professeth the Gospell and is carefull of his waies not walking vpon a leg and a stumpe as they doe who seeme religious and liue ill or appeare righteous and are prophane hee shall stand before the Lord for euer Esay likewise maketh a question and answere to this effect Who saith he shall dwell with the deuouring fire who shall dwell with the euerlasting burning Esay 33.14 His meaning is who shall abide the presence of God who is a consuming fire Heb. 12.29 and dwel safely before him This is the question and the answere is He that walketh in iustice and speaketh righteous things c. ver 15. that is whose waies are without offence and words without guile he that saith well and doth well shall dwell on high ver 16. or rest safely in the mountaine of peace And Christ our blessed Sauiour telling vs who shall not enter into the kingdome of heauen as the hypocrites of heart who make a stirre with their mouthes and put no good work into their hands who prophecie in Christs name and doe nothing for for his name and call him Lord but make their lusts their Lords telleth vs that they shall enter into heauen who doe his fathers will which is in heauen Math. 7.21.22 All desire to rest in the holy mountaine of God but few behaue themselues as Pilgrims in his tabernacle Yea all desire with Balaam to die the death of the righteous when there are few who take care to liue the life of the righteous that they may so die Num. 23.10 Therefore our Sauiour sheweth that our talking of saluation will not bring vs to it nor our wishing to bee in heauen send vs thither If we will be saued then we must liue as the heires of the grace of life that is as the sonnes of God not as brands of hell The reasons Though nothing be due to a good life by desert on our parts or by debt on Gods yet it being his merciful promise that all such shall be happie both here and hence in this world and in Gods kingdome Psa 112.16 c. 128.1.2 he will not and because it so pleaseth him cannot call backe his word whose promises are all yea and Amen that is no sooner made 2. Cor. 1.20 but as good as done Therefore they that liue godly shall die blessed Secondly they who liue well liue in obedience to God Now they who obey a good master are in fauour and encrease in wealth and shall the seruants of God liue in miserie and die vnrewarded Also they who conforme to Gods commandements are his faithfull scruants and loyall subiects whom a good master and gracious Prince must needs countenance Thirdly the Apostles words are plaine that godlinesse hath the promises of this life and of that to come 1. Tim. 4.8 As much as if hee had said They who walke according to this rule shall be blessed here and blessed in heauen Indeede the godly doe not alway prosper in these outward things yet wanting them or their

is caught with the Lime-rodde and the Fish that is taken in the Net the more they striue the more they entangle themselues So the more impatient men are of Gods corrections the more stripes they purchase to themselues in the snare and vnder the net of that their humiliation the more intolerable also they make the tie of their crosse and the more improbable their issue and going out Hee that carrieth a weightie burthen the more he stirres and moues it the more it oppresseth him and so the more vnquiet and vnruly we are vnder the heauy burthen of the Lords chastisements for sinne the more we gall our soules and bruse our flesh in vaine where by our patience wee may auoide such needelesse vexation and tirings out it being truly said which is commonly spoken that of sufferance commeth ease Some haue no faith more then sense teacheth them who beleeue as farre as they can see and further then their sight leadeth them they will not set one foote downe toward faith Some know not the word neither what God hath promised in it to those that feare him and therefore when they come into trouble they despaire of help themselues with shifts and fetches of their owne head not attending the Lords help because they know not his power by his word nor what mercie hee will shew to those who put trust in his saluation as the word doth teach Iob knew his mercie and power and therefore did not fume against the Caldeans nor murmure against the Lord but bore his losse quietly and thankefully trusting in God Iob 1.21.22 Dauid meditated much often in the Lawe and therefore fretted not against Shimei who railed against him but searched his conscience and went vnto his sin making the Lord his hope 2. Sam. 16.10.12 And He who was like a bottle in the smoke forgate not Gods statutes that is knew Gods promises in his word and truth in his righteous testimonies and therfore receiued comfort that is that word or rather the truth of God in that word sustained him in all troubles Psal 119.147 So much for the season of his attendance The attendance it selfe followeth I would wait c. The action of Iobs attendance is deliuered by a word that signifieth to wait or to wait by hope for a thing or to tarie and abide the deferring of it till it come and to looke as seruants for their Master when hee will returne in the euening His meaning therefore is that he will wait and be ready alwaies for his happy death till it come how long soeuer it bee in comming Doctr. The point here taught is Christians must bee alwaies in a readinesse to receiue their change or to speake plainly Christians must euer bee prepared for their death Something hath been spoken of this already in the first Sermon and second doctrine but it is a matter worthy our further search Our Sauiour Christ therefore to shew that this should be the expectation and mind of Christians exhorteth them to bee as men that wait for their Master when hee will returne from the wedding which was in the night as is euident by their receiuing of him with lights and by the custome that was obserued in mariages then which was to bring the Bride from her fathers house to the mans house in the night Luke 12.35.36 And so modestie was the mufler of the maids of those daies Now they that wait for their Master that is that wait diligently for his comming home in the night will set vp lights in the house haue some in their hands These lights are the Word which as a light shineth in a darke place This world is a wildernesse and we naturally blind that is without vnderstanding and therefore we must haue the light which is put in the lanthorne of the Law to guide and direct vs stil in the dangerous waies of it Psal 119.105 and this light must be burning in vs that is wee must adde zeale to our knowledge for it is of no vse if it want fire and burning And it must bee in our hands our hands must handle the word of life 1. Ioh. 1.1 and we must not bee hearers onely but doers Iam. 1.22 Secondly they that wait for their Master stand at the gate or before the doore looking for his returne So they that wait for the day of their redemption must stand with Abraham in their tent doore and with Eliah in the mouth of the caue waiting for it Gen. 18.1 1. King 19.9 that is they must dwell in the world as in tents and as strangers in these caues of the earth wait for their house aboue Thirdly they that looke with attendance for their Masters comming will haue his house in a readinesse against his comming to it and whatsoeuer may offend shall be taken out of the way so they that looke for Christ and wait by hope for the day of his comming will purge by repentance all the roomes of his spirituall house put away sinne and bring in righteousnesse into euerie power and member of soule and bodie Fourthly they that wait for their Master with a louing and chearefull desire of his comming will take vp the time with talking and thinking of him so they that looke for Christ will reuerently talke of Christ and as Christians thinke thoughts of Christ and haue Christian musings or thinke much of death and often that they shall die which must needes keepe them in a continuall loue and expectation of Christ and of death In the booke of Esay one of the exercises of the godly is said to be their waiting for God or which may haue this meaning their waiting for his saluation by death that they may goe to God Esa 25.9 where it is entended that they did not onely reioice in his saluation but so liue that death might bring them in the Charet of their godly life to the God of their saluation Thus did Simeon that embraced Christ and thus did Ioseph that embalmed Christ waite for the kingdome of God Luc. 2.25 23.51 and their saluation by death Luc. 2.25 23.51 They liued not contented with their present estate but waited for a better and as Elijah came out of the caue when the Lord came to him so they were ready alwaies to come out of the caue of their bodies to meet the Lord. 1. King 19.11 And thus they stood in their dore who waited for the appearing of the Lord Iesus Christ 1. Cor. 1.7 that is thus they waited who waited for the day of their death wherein they might goe to the Lord and for the day of the Lords appearing wherein he would come to them Lastly this is the propertie of the sonnes that they waite for the adoption that is looke for the fulfilling of it in death by their owne full redemption Rom. 8.23 The reasons And that the faithfull ought thus to waite and bee prepared for death at all houres may further be proued First they know

and wisely of our brother we may not iudge of the tree by the sappe neither may we iudge our brothers heart but must leaue that to his iudgment seat who knoweth it and the secretest walkes of it Neither is rash iudgement onely here forbidden but much more all lying iudgement as to say a man doth euill when he doth well or when he doth euill to say he doth worse then hee doth When a thing is doubtfull to take it in the worst part and when it is plaine to obscure it This meteth also with a kind of people who blow abroad vncharitably the faults which they should couer and haue their tongues alwaies vpon their neighbours sores setting their small faults vpon tenters and great vpon the stage of the wide world But the time that such spend in censuring of others they should bestow in amending of themselues remembring that they haue a Iudge and that that Iudge is the Lord who is full of eyes and lacketh not power to thrust into hell all such vsurping Iudges who speake cruelly and without respect either of their owne frailtie or their brothers amendment But more of this in the place thereof hereafter Here also they are reproued who giue a fauourable sentence not so much vpon euill doers as vpon their euill deedes calling their euill good Esa 5.20 For these doe not onlie preuent but flatly crosse Christs righteous iudgement Of these saith Salomon He that iustifieth the wicked and he that condemneth the iust euen they both are an abhomination to the Lord. And let them consider this who will be sure to speake for or to speake well of a wicked person or excuse him in his boldnesse with a lying tongue Men may commend such as charitable but God will condemne them as vnrighteous they may bee welcome to men but they are an abhomination to God You will say Christians must iudge charitably Charitably I grant but not falsely Charitie must neither bee too quicksighted nor blind And here wise iudgement is not forbidden but rash iudgement So much for the general end of Christs second comming the particular followeth And to rebuke all the vngodly among them c. The particular end of Christs comming concerneth the vngodly among men and that is to rebuke them to damnation and to set their doings in his angry countenance Where the Apostle setteth down two things as the forme of iudgement in the word rebuke or conuince and ●ow farre it exceedeth in the letter he speaketh of the persons who and the matters where of they shall be iudged The forme is by a iudgement of rebuke or conuiction wherein the Lord will proceede against all vngodly persons seuerely and terribly by his word and their owne consciences For God rebuketh two waies either in mercy when he correcteth his children Ha● 3.2 or in iustice without mercie when he destroyeth his enemies Psal 6.1 Of the latter it is meant where it is said that the Lord will rebuke all the vngodly among men as if it had beene said he wil rebuke them to a perpetuall destruction or poure out his furie vpon them The doctrine here taught is The day of Christs comming against his enemies will be intollerable and full of wrath So the word sheweth whereby the Apostle doth expresse their igtollerable iudgement to come For he saith the Lord will rebuke Meaning that in his iudgement of rebuke he will reproue them by the booke of theirown wicked hearts which shall be so touched as it were opened euerie leafe of it and worke in it that all shall come forth Apoc 20.12 and they shall bee able to deny nothing that shall bee obiected against them and being thus laid open in their own consciences he will presently execute his fierce anger vpon them by punishing them with hell fire Esay the Prophet saith speaking of the Lords comming to iudgment against vngodly men that he will stretch out his hand as one that swimmeth his meaning is His iudgement shall so extend to them all that no one shall escape it Esay 25.11 Yea as an ouerflowing riuer so shall it be and shall goe ouer all their bankes and with such force break into their soules that they shall bee able no more to auoide this destruction of fire then the old world could that of the floud Esay 8.7.8 Now will not this be an intollerable iudgement that thus shal single out euery vngodly sinner as it were by the Pole to perishment It shall not be auoided and it cannot be abidden so terrible to all the Lords enemies shall the Lords comming be But this is set downe more fully by Saint Mathew where shewing how Christ in his last iudgement shall seperate his own people from strangers as a Shepheard separateth the sheepe from the goates he saith he will call to saluation the righteous whom therefore hee will set on the right hand of his fauour but for the wicked whom therefore he will set as on his left hand before the face of his rebuke in all their sinnes hee will in the chiding voice of that his last iudgement send them from his own comfortable presence to haue company with the Diuell his Angels of darknes in the lowest hels The words are Depart from me ye cursed into euerlasting fire which is prepared for the Diuell and his Angels Math. 25.41 One writing vpon these words doth thus amplifie As if the damned should say Lord let vs be in thy presence though vnworthy to sit downe vpon seates in thy kingdome No saith the Lord but depart from me that is out of my sight and presence for euer Yet say the damned if thou put vs out of thy sight blesse vs before we goe Gen. 27.38 No saith the Lord but depart yee cursed And must wee goe with a curse say the damned yet send vs into some place of ease and comfort No saith the Lord but goe into a lake of fire Yet let this fire haue an end might the damned say No saith the Lord but goe into euerlasting fire If wee must depart into euerlasting fire might the damned say yet let vs haue some good company there No saith the Lord but goe into euerlasting fire which is prepared for the Diuell and his Angels hauing the Prince of Diuels for your King and the rest of the Diuels for your companions And thus after this second Noah hath blessed the seed of the righteous as is said before in this Chapter vers 34. he will curse all the Chams of the earth Gen. 9.24 And now that the blessing is past which not Iacob alone but the seede of Iacob hath gotten though they would say with Esau yet blesse vs euen vs also before we goe hence they shal heare not from Isaac but from him that is iudge in the clouds who hauing made an end of blessing shall say Iacob haue I blessed and hee shall be blessed the godly are with me and shall euer remaine with mee but for you the workers of iniquitie

and before vs by remembrance is a notable spurre to vertue and godlines and strong bit from vice and prophanenes The reasons As the wicked are said not to serue God because they forget Him Ps 9.17 106.21 so the godly are said purely to worship Him because they remember His name Also the remembrance of the end maketh wise as the forgetting of it causeth sollie Secondly the Masters eye keepeth the Seruant in awe so while God is remembred wee liue in feare as on the other side when He is out of our mindes wee runne into sinne By this it appeareth that memory holily emploied is a most excellent facultie Vse 1 a facultie wherein wee excell the Beasts and imitate the Angels for the beasts haue an instinct which some call memorie but properly no remembrance And for the Angels that stand in Gods presence continually they haue their excellent knowledge of God by that which is alwaies before them in the mirrour of the Deitie we by calling backe some prints and formes of things perteining to God and religion gotten from vs by forgetfulnes but recouered by meditation and reasoning doe get and increase the knowledge of Him that is of His mercie iustice goodnesse loue truth power c. where we doe no● behold Him neare as the Angels who see Him in the glasse of His presēce but further off in his word and the large Table of His workes And yet by this blessed facultie of remembrance He is after a sort present to vs as to the Angels in His great workes and properties which is the cause that in the reckoning vp of those scruices which are taken vp and commanded for God in the scriptures remembrance is the first and the first commanded Deut. 8.2 9.7 11.2 25.17.19 Hebr. 10.32 Iude 17. A reproofe to those who quell memorie vnder the burthen of worldly cares Vse 2 or oucrcharge it with the remembrance of those things which they should forget for they who stall memorie in these vnprofitable matters cannot but find want of memorie to remember better things Men would haue God to remember them in trouble who but in trouble neuer remember Him But if thou wouldst haue God to remember thee in the euill day forget Him not in thy good daies nor what He did for thee in the day of thy affliction The godly in the captiuitie wished that their tongue might cleaue to the roofe of their mouth if they forget Ierusalem Psal 137.6 what punishment then doe they deserue who forget God the King of Ierusalem And what are they worthy who striue to forget Him lest the remembrance of His great power should awake them in their sinnes and hinder them in their pleasures being like vnto sleepers who would heare no noise lest they should take no rest Men would sinne without feare which they cannot do so long as God is remembred therefore God must be forgotten that they may securely offend More particularly Doctr. 2 the word remember here signifieth a premeditation of death or wise numbring of our dayes that we may remember our end From whence we learn to spend well our short time and to remember wisely our certain death Moses the man of God in that this excellent petition Teach mee so to number my dayes that I may applie my heart vnto wisedome Psal 90.12 What meaning can hee haue but to beg grace of God so to consider the shortnes of his time and transitorinesse of his short time that hee may take all occasions and omit no meanes for the bending of his heart to the true knowledge of God and of himselfe wisely to lead it in the wayes and true feare of the Lord which is the beginning of wisedome For shall we thinke that by the numbring of his daies he meant the numbring of them after the account of the Church-booke and not a holy and fruitfull consideration and premeditation of the shortnesse frailtie and vncertaintic of them that so he might cast how and which way he might best passe them to Gods glorie and the good and profit of the Church and Common-wealth wherein he lined The want of this husbandrie of pretious time Christ doth mournfully pitie in the inhabitants of Ierusalem saying O if thou hadst euen knowne at the least in this thy day those things that belong to thy peace Luc. 19.42 as if he should haue said Though thou hast bi● a great vnthrift of time a great waster of good houres heretofore yet if thou hadst held precious this last parcell and commoditie of time offered to thee for repentance and turning to GOD thou mightest haue auoided these miserable calamities and deathes that will most surely come and seuerely execute vengeance in thy streetes or thou mightest haue had peace but now thou shalt haue warres Neither did Ierusalem onely in the dayes of Christ thus let time goe which she should haue redeemed but long before in the daies of Ieremie the Prophet it was obiected that shee remembred not her last end and forgat her account and that therefore she came downe wonderfully Lamen 1.9 that is because shee grewe worse and worse therefore was she punished more more The reasons 1. We liue no longer thē we liue well and wise men regard not how long they haue liued but how well and profitably Dauid desired to liue that hee might so liue Psal 71.18 and Hezekiah is bold because hee had so liued Esay 38.3 Secondly we must not onely die in the world for so doe naturall men and beasts without reason but wee must die vnto it by our dying to the world Christ liueth in vs Gal 2.20 and by our dying in the world wee goe to liue with Christ We must die to the world that we may die Christians and we shall die in the world whether we forget death as Naturall men or remember our end that we may die in Christ It is therefore necessarie soberly to apply our mindes to the numbring of our dayes which is the wisedome that teacheth vs to liue here and hereafter Thirdly that which foolish Men doe in the end wise men doe in the beginning and therfore with Noah they prepare the Arke of repentance while the season is calme Gen. 6.12 but fooles neglect it till the waters enter and storme come and that of despaire that carieth them from first death to second death It was a good saying being the speech of one that was forth of Christ who drawing to his end Sen●● Epist 62 said when I was yong my care was how to liue well now that I am old my care is how to dee well A reproofe to those Vse who neither old nor young number their dayes till their dayes bee numbred as his were who faw the fingers of a mans hand-writing thus vpon the plaister of the wall God hath numbred thy kingdome and hath finished it Dan. 5.5.26 Now to number our dayes or by numbring of them wisely to prepare for our end is to feare the

Lord and in his feare and word to serue him Iob 28.28 to loue the good and hate the euill that oursoules may liue Am. 5.15 wee can encourage one another in wickednesse and say let vs eate and drinke for to worrow we shal die Esay 22.13 that is we remember our end but we remember it not wisely but as beasts to eate and drinke or we put off and make our end long but who prepareth for it and who is wise and of an vnderstanding heart Deut. 32.29 to consider it The rich man maketh his small barnes big as if he would make his short life endlesse Luk 12.18 The euill seruant saith my master deferreth his comming as if that which is put off would neuer come Math. 24.48 Nabal he that yet liueth in the carnall churles of this age applieth all his mind to riches and forgetteth his sudden end 1. Sam. 25.10.11.38 Absalons whol studie is to mount neuer thinking of his destruction so neare whose bodie though it stand at the lower end of the presence yet heart sitteth vnder the cloth of estate practising for the kingdome 2. Sam. 15.1.2.3.4.5 c. In the daies of Noah they eate they dranke they builded and remembred not the flood Luk. 17.27 In our daies men feede themselues without feare and forget their end Let vs therefore be warned better to remember our few and euil daies Gen. 47.9 to do the workes of God while it is day Ioh. 9.4 before the long night of sleepe come out of which there is no awaking till the last great trumpe call vs vp to iudgement Behold now is the accepted time behold now the day of saluation 2. Cor. 6.2 the rich man in hell once might and would not heare Moses and the Prophets afterward that is too late hee would and could not Luke 16.25.29 The enemie that is prepared for hurteth lesse and hee that maketh himselfe readie for the last enemie which is death neede not feare to such it bodeth no danger for such it hath no sting nor breath that can doe hurt If we first see this Basiliske death armed with repentance and with the shield and target of faith in our last houre by preparing for our end there is nothing in it that shall not be for our preferment and the full conquest of our troublesome life for then we may take it by the hand as a most welcome guest and as that last seruant whom the Master will send to bring vs to his great Supper and that at supper time when all things are readie Luke 14.17 when our warrefare is accomplished and our iniquities are pardoned when our weary course is finished and ioy commeth after the night of life which life was not properly nor can be truely called life but the shadow of death The person to be remembred followeth Thy Greatour c. The person in whose eye Salomon exhorteth his young Man to walke reuerently is God his Maker By which name or title hee doth secretly imply the great power of the Maker of all things and of mans Creatorr and sheweth that the end of Mans creation is to glorifie continually God his Creator as if hee should haue said Hee that gaue vs breath is Mightie and if he take away his breath by stopping our mouth and nosthrils we are gone and wherefore did he put his spirit of life into vs Was it to giue vs some large libertie to liue as wee list or was it not rather to prouoke vs to seeke his glorie that made vs This is Salomons meaning where we first are taught that the Al-mightinesse of the Creator and the worke of our strange and fearfull creation should make vs feare to liue in any forgetfulnesse of God by an impenitent and obdurate heart By such an argument the Prophet Amos stirreth vp a carelesse people to turne to God by repentance saying He that formeth the Mountaines and createth the winde which maketh the morning darknesse and walketh vpon the high places of the earth the Lord God of hosts is his name Ames 4.13 as if hee should haue said if God who is your mightie Lord and shall be your righteous Iudge bee able to create the windes to forme the Mountaines and to turne the morning into darknesse then is he able to persecute you with his storme to tumble the Mountaines vpon you and to couer you with the darknesse and shadow of death and to prepare an eternall iudgement of confusion for you to the destruction of soule and bodie For hee that made hell can cast into hell and he that causeth darknesse punish with vtter darknesse Dauid by a like argument inureth himselfe to the feare and reuerence of his wonderfull Maker saying I will praise thee that is I wil acknowledge thy goodnesse in all my life for I am feare fully and wonderfully made Psal 199.14 the meaning is if he should goe on in sinne the God who is fearefull can open hell to deuoure him and can shew himselfe as mighty in his iudgement to his destruction as hee was great in his loue to giue him being when before he was not So in Psal 119. ver 37. the Prophet hath these words thine hands haue made mee and fashioned me giue me vnderstanding therfore that I may learue thy commandements and he reasoneth thus Lord thou hast made mee in thy image therefore new-make me by thy word and as thou hast giuen me the shape of man so by teaching make me a new-man in the shape and soundnesse of a true worshipper Our Creation therefore should teach vs the life not of libertie but of repentance and holinesse in the feare of God The reasons Our life is nothing but a little breath and how easie is it for God to take away our weake life when weake man by stopping our breath is able suddenly and most certainely to send vs to our dust Gal. 2.22 Psal 104.29 And should not this weake and poore life fed with a little breath breath forth continually the praises of that God that so feedeth it from the shop of his prouidence Secondly God hauing greater power ouer vs then the Potter hath of the clay which he fashioneth who yet hath power to put it to some seruice or if it content him not to breake it to fitters Rom 9.21 Esa 45.9 should not this Clay Dust Man striue to please him in newnesse of life who hath power to bring him to glorie in his presence or if he be in no conformitie with his righteous will hath like power to breake him in peeces like a Porters vessell This condemneth those who set out no time for the dutie of meditating on their fearefull creation that the strange worke thereof may warne them to feare alwaies to doe euill Vse One cause why the people of Israel did so often and presumptuously prouoke God was because they forgate his wonderfull workes Psal 78.10.11 And it is said that the workes of God are sought out of all that loue them Psal 111.2.5