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A13413
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Nevves from Ierusalem containing, 1. The beauty of the citie of the great King. 2. The vanitie of the isles of the sonns of men. 3. The comming of the Kings sonne. VVritten by Augustin Taylor, preacher at Hawarden.
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Taylor, Augustine.
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1623
(1623)
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STC 23723; ESTC S111349
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16,441
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72
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need will do him least good for they shall not profit him in the day of indignation neuerthelesse the rich man is confident in the contrary I conceiue so much in his carriage for hee hath erected faire and sumptuous building deckt his habitation with richest furniture furnisht his lodgings with beds of down fil'd his possessions with store of cattle stuff'd his barnes with purest corne prouided for his diet the daintiest meat chosen for his backe the richest clothing prepared for his eares the sweetest musicke flatters himselfe with with a supposed content withdrawes himselfe into the roome of his plenty scats himselfe in the chaire of ingratitude and shuts vpon him the doore of couetousnesse numbers the angels in his chests and forgets the Articles of his Creed throwes himselfe vpon his bed of vanity and there fals into a golden dreame and wakening vtters this resolute speech Luke 12. Soule thou hast much goods laid vp for many yeeres liue at ease eate sleepe and take thy pleasure But this would not last his disolute resolution had a resolute disolution Foole this night they will take away thy soule and whose shall all these things be which thou hast prouided Thus it happens to those that trust in their riches The Prophet demaunds Baruch 3. Where are they now which hoarded vp siluer gold wherin they trusted and made no end of scraping together Hee answeres himselfe Exterminati sunt ad Inferos descenderunt They are now rooted out and gone downe into hell Therefore woe be vnto the rich for they haue receiued their consolation Luk. 6. Like vnto vnthrifty heires sold all and spent all to whom and for whom nothing remaines but misery Then since the wealth of the world is worthlesse and yeelds no perfit happinesse but for a time flatters fooles and leaues them vnsatisfied It shall be our care to finde out some better benefit for it will profit vs nothing to winne worldly riches 6 Shall wee account our selues happie to practise carnall pleasure no no yet God hath allowed a certaine measure of carnall recreations for the godly for the maintenance of their healths these I doe not intend to prooue but to reproue that excesse abundance in which worldly men vse them banqueting speaking laughing playing c. These are the chiefe parts of carnall pleasures There is danger in banquetings Alexander the Great feasting in Babylon after he had conquered the whole world sitting there to reioyce and cast lots vpon the kingdoms the end of his banquet was the end of his life amongst all his dainties he died of poyson Holofernes after his banquet being full of wine fell into a heauy sleepe and paid his head for his pleasures Iudith 13. and so he found a heauy reckoning Yet this excesse in banqueting takes not away the blessing of feasting neuerthelesse make the banquet without excesse and see it vsed in a moderate kind and it is a good but the discontinuance of it makes it imperfect hunger so suddenly ensues the best feeding so that our best title I can giue this carnall pleasure is a troublesome custome that yeelds more profit then delight There is danger in speaking since Matth. 12. For euery idle word that men shall speake they shall giue an account thereof at the day of iudgement There is danger in laughing for Eccles 2. I haue said of laughter thou art mad and of ioy what is this that thou doest There is danger in playing and wantonnesse and so Sampson lost his strength Iudges 16. So did Dauid staine his honour 2. Sam. 11. There is danger in sleeping Two shal be lying in one bed the one shal be taken the other refused Luk. 17. Danger lies lurking vnder the fairest roofe the most sumptuous buildings are but shadowes for the time shall come that one stone shall not be left vpon another Marke 13. Therefore hee that hath eares to heare may heare he that hath eyes to see may see he that hath sence to leare may learne the world is worthlesse the purchace needlesse the plenties of it helplesse the louers of it haplesse the pleasures in it fruitlesse and the torments after it endlesse Nothing to bee found in the world but troubles miseries night need and plenty of discontent and no better treasure then is herein discouered vnto you is to be found in the quantity of the purchace Nowe the qualitie of the price is the soule and what shall it profit a man to win the whole world and to loose his owne soule The soule is an immorsall substance and the proper seat of the image of God and 't is the noblest part of man as the poore cottage of clay may lodge the mightiest Prince so our poore clods of soyle were but made to lodge the soule the body being the baser is made a chamber for the soule which is the better and vpon the soule God hath bestowed eternity it had a beginning but hath no ending which shall either vpon the forsaking of his earthly mansion find perpetuall ioy or lasting torments and who to win the world which is but a winters day feares not to send the soule to endlesse punishment into euerlasting night If there be any faith there is some feare but I feare aâ—grotat fides â—am proxima morti Faith is so sicke that it is ready to die and if it be so we haue lost our Anchour and are but in a broken Barke vpon the great seas of miserie all things to nothing sodainly to perish But to come to an end and I beseech God my now ending may be a numbers good beginning Since the quality of the price the immortall soule farre exceedes the quantitie of the purchace the worthles world my aduise is to forsake these Netherlands and lift your eyes vnto the heauens for from thence must come your helpe Colosâ— If you be then risen with Christ seeke those things that are aboue And as the spies did that fled from Iericho so saue your selues and escape by hils It is the diuels councell mitte deorsum throwe thy selfe downe set thy affections vpon earthly things delight in the world but doe not regard it aime at better ends nay aime at that which hath no ende and as you see God hath ordained the end so hee hath done the meanes then vse the world as the means to obtaine heauen vnto the hauen the heauen of gladnesse and glory he that is Lord of all bring vs all for his mercies and merits sake to him be all praise and glory now and for euer Amen FINIS THE COMMING OF THE KINGS SONNE Behold I come shortly and my reward is with me Reuel 22. Quisquis ad vitam editur ad mortem destinatur Composed By AVGVSTIN TAYLOR Preacher at Hawarden LONDON Printed by Augustine Matthewes dwelling in the Parsonage house in Bride Lane neere Fleet-street 1623. TO THE RIGHT HOnourable ARTHVR Lord Chichester Baron of Belfast c. IT cannot be but as you haue Worne death vpon your sword
mercies There is none no not the meanest shut from the benefit of saluation God hath bestowed vpon vs the word Incarnate wherein God was made man Ioh. 1. The Word was made flesh and dwell amongst vs and wee saw the glory of it as the glory of the onely begotten sonne of God full of grace and trueth so that no greater dignity could bee bestowed vpon vs then to be personally and bodily ioyned vnto the nature of God in the onely begotten Sonne of God In few words man could haue been set no neerer the God-head vnles he had been altogether changed into it Wee are the children of a gracious Father which hath prouided for euery towardly child an euerlasting inheritance therefore since the booke is vnsealed let vs bee carefull to search that sacred Euidence wherein wee may finde directions to land vs in that fayre Countrey which euery blessed soule doth seeke and now that it may bee knowne you are bound for Ierusalem you must forsake those wayes that leads to Babylon you must content your selues first to endure the crosse and the promise is you shall after enioy the crowne and to mooue you to remooue your affections to the world to come and to refuse the infections of the world present If you contemne the voyce of meaner men heare a King speake and He is Rex magnus a great King Regnans super omnia Regna terrae Reigning ouer all the Kingdoms of the world hee aduiseth vs Matth. 6.33 Seeke first the Kingdome of heauen and the righteousnesse thereof and all things necessary shall bee giuen vnto you Now you that are contracted to the world and the vanities of it spare a little time to examine what benefites it can afford that may moue you to put your confidence in it or settle your loue vpon it and for your owne speedy satisfaction that you may be resolued in as little time as may bee conuenient You that aime to winne the world consider but these two things first the quantitie of the purchase secondly the qualitie of the price and first for the first The quality of the purchase is great there is honour praise clothing worldly wisedome riches and carnall pleasures and more and yet the best of these are to those that trust in them worse then nothing because had they beene nothing they had not been truâ—â—ed in therefore they are something nothing worth for the time wil come I am afraid that as Christ once said of Iudas particularly in Matth. 26. It had been good for that man if hee had not been borne so a number will say of themselues plurally It had been good for vs if we had neuer been for better to haue no being then to want a being well But let vs be further satisfied Shall wee account our selues happy to enioy earthly honour not as it is earthly for first it is gotten with much labour kept with great costs and lost with great griefe I remember the great men in Iury rather chose to deliuer Christ to death then to rob Caesar or themselues of their dignitie and honour Ioh. 11. If wee let him alone he doth so many miracles hee will take away both our place and nation our honour and authority O! I feare policie preuailes against piety there are too many two is many but there is too too many that prefers temporall honour before eternall happinesse It is sayd and it is a true report that Homo vanitati similis factus est Man is made like vnto vanity for hee looseth his breath with pursuing shadowes or it had not been said In vanitate sua appenditur peccator The sinner is weighed in his owne vanitie Where is now the dignities of all our antique Worthies Caesars was murthered in the Senate Alexanders died of poyson Salomons is in a dead sleepe on an adulterous bed Absaloms was hanged in the cords of disobedience Nimrods tumbled with Babylon Nebuchadnezzars is turned to grasse Siseraes is nayled to the ground Holofernes honour is beheaded by a silly woman Senacheribs is slaine in the Temple Herods is consumed with vermine this earthly honour is so attended with death and infamie that hee that desires it shall in the ende bee found guilty of his owne endlesse ouerthrow Honour flies from those that followes it and followes those that flies it Who desired it more then the Monarchs and who had lesse who esteemed it lesse then the Apostles and who had more those that liued in honour died with disgrace to liue in endlesse torments and those that liued in disgrace died with honour to liue in endlesse glory Then we must not bee thus satisfied but seeke some better benefice Matth. 21.9 for it will profit vs nothing to win worldly honour 2 Shal we account our selues happie to enioy the praise of men Luk. 23.21 no who desires the fruits of stinking breath that is rotten before it bee fully ripe The heathen saith Non refert quam multi laudent te c. It forceth not how many praise thee but how good for to bee praised of the wicked is to bee dispraised it is Pauls resolution 1. Cor. 4. I passe very little to be iudged of men There are a number like the Babylonians spoken of in the third of Daniel a little sweete musicke made them to fall downe and honour Nebuchadnezzars new God and a little flattering praise of men will make a number to dishonour Iaacobs true God The bright Angels in heauen seekes not their owne but their makers worship Reu. 22. The glorious Elders takes off their Crownes and casts them at the feet of the Lamb and sing not their owne but their Princes praise yet man being but a poore worme would bee extolled and makes Sycophants and flatterers the best welcome I can heare none crie with good King Dauid Psa 141. Away with this oyle and oyntment of sinners it shal not come vpon my head A man may haue the praise of a multitude yet be neere his fall Note the profite that came to the great Prophet by mens praise Matth. 22. at Iesus comming to Iernsalem the gates were opened bonefires kindled branches cut garments spread trumpets sounded and the sacrifice of euery one was Hosanna to the sonne of Dauid Matth. 21.9 blessed is he that commeth in the Name of the Lord. This praise was great but it both begun and ended together they forgot Hosanna in a few houres and the very same lips cried crucifige eum Luk. 23.21 crucifie him crucifie him Who couets the praise of the people that commends Barabbas the murderer and condemnes Iesus the Sauiour Let vs maintaine the Apostles motion Nolite esse pueri sensibus bee not you children in vnderstanding run not after bables but seeke the true treasures we are set at libertie to gather gold in Canaan shall not wee then disdain to toyle for straw in Egypt let vs stretch our best indeuours to finde some better benefice for it will auaile vs