Selected quad for the lemma: love_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
love_n heart_n love_v world_n 13,220 5 5.1546 4 true
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A13071 The anatomie of mortalitie deuided into these eight heads: viz. 1 The certaitie of death. 2 The meditation on death. 3 The preparation for death. 4 The right behauiour in death. 5 The comfort at our owne death. 6 The comfort against the death of friends. 7 The cases wherein it is vnlawful, and wherin lawfull to desire death. 8 The glorious estate of the saints after this life. Written by George Strode vtter-barister of the middle Temple, for his owne priuate comfort: and now published at the request of his friends for the vse of others. Strode, George, utter-barister of the Middle Temple. 1618 (1618) STC 23364; ESTC S101243 244,731 328

There are 12 snippets containing the selected quad. | View lemmatised text

thoughts It grieueth vs also to looke vpon him for his life is not like other mens his wayes are of another fashion He counteth vs as bastards and he withdraweth himselfe from our wayes as from filthinesse he commendeth greatly the latter end of the iust and boasteth that God is his Father For if the righteous man be the sonne of God he will helpe him and deliuer him from the hands of his enemies Let vs examine him with rebukes and torments that wee may know his meekenesse and prooue his patience Let vs condemne him vnto a shameful death for he shall be preserued as he himselfe sayth Gen. 19.16,17 For the second because in the goodnesse of God wherewith he affecteth his children he taketh them from the euil of the plagues to come as Lot out of Sodome and as good king Iosiah 2. Kings 22.20 Therefore I will gather thee vnto thy fathers and thou shalt be gathered into thy graue in peace and thy eyes shall not see all the euill which I will bring vpon this place Esay 57.1 The righteous man perisheth saith the Prophet as we heard before and no man layeth it to heart and mercifull men are taken away and none consider that the righteous is taken away from the euill to come And though he saith he perisheth he meaneth not simply that they were perished but as Chrysostome saith of one He sleepeth he is not dead he resteth he is not perished For the Prophet speaketh according to the opinion of the wicked who were fixed in the world and therein had their felicitie and so iudged them to bee perished who were taken out of the world somewhat vntimely and vnseasonably as it seemed to their sence and iudgement But all this is in Gods mercy from the euils to come Wisd 4.7,8,9,10,11,12,13,14,15,16 To this purpose Wisedome saith Though the righteous be preuented by death yet shall he be in rest For honourable age is not that which standeth in length of time nor that is measured by number of yeeres but wisdome is the gray haire vnto men and vnspotted life is old age He pleased God and was beloued of him so that liuing amongst sinners he was translated yea speedily was he taken away lest that wickednesse should alter his vnderstanding or deceit beguile his soule For the bewitching of naughtinesse doth obscure things that are honest and the wandring of concupiscence doth vndermine the simple mind He being made perfect in a short time fulfilled a long time for his soule pleased the Lord and therefore hasted he to take him away from amongst the wicked This the people saw and vnderstood it not neither laid they vp this in their minds that his grace and mercie is with his Saints and that he hath respect vnto his chosen Thus the righteous that are dead shal condemne the vngodly that are liuing and youth that is soone perfected the many yeeres and old age of the vnrighteous Plotinus the Philosopher as S. Augustine hath it sawe in part this very thing that men are bodily mortal and thought it an appurtenance to the mercy of God the Father lest they should alwaies be tied to the misery of this life It is no lesse mercie to be taken sooner away that they may see and suffer lesse misery which the length of their daies would effect Therefore the godly man dies well whether he die in a good age or in the first flower of his youth By how much the more timely the heauenly Generall doth call thee backe out of the station of this life by so much the sooner doth he place thee in a place of rest peace and victorie Againe it may be you will obiect and say I am loth and vnwilling to die because then I must leaue my louing wife my deere children and kinsfolkes I answere howsoeuer we be left and forsaken or rather sequestred and separated from our wiues children kinsfolkes and friends by death yet are we not forsaken of God nor of his Sonne Iesus Christ But take heed that thou be not so carefull for the bodily safetie of wife children kinsfolkes and friends that in the meane time thou neglect the care of thy soule Behold he cals thee by death take heed thou doe not so loue thy wife and children that therefore thou refuse to follow God calling thee with a ready heart The loue of thy heauenly Father must bee preferred before the loue of children the loue of our bridegroome Christ Iesus before the loue of thy wife the benefit must not bee more loued then the benefactor And we must consider that we our wiues children kinsfolks and friends are all as it were trauellers going forth of this world in a maner we take our voyage together if wee goe a litle before 2. Gen. 24. Mat. 19.5 they shall follow shortly after Wherefore as at the beginning of our mariage and acquaintance God did appoint that we should leaue father and mother and cleaue to our wiues euen so now in this case it ought not to grieue vs to leaue them when God will haue it so and to returne vnto him who is better vnto vs then father mother wife children friends or any thing els yea he is worth ten thousand of them 2. Sam. 18.3 1. Cor. 15.28 as the people said of Dauid yea he then shal be all in all to vs. Therefore let the godly ones fetch comfort from hence that though by death they leaue the world wife children and friends and kinsfolkes yet they shall bee gathered to their fathers kinsfolkes and friends I reade of Socrates being but an heathen man that when Crito perswaded him that if he would not regard his life for his own sake yet for his wife children kinsfolks and friends sake which depended on him he answered God will care for my wife and children who first gaue them vnto me and for my kinsfolks and friends I shal find the like vnto them and farre better in the life to come neither shall I long want your companie for you also are going thither and shall shortly be in the same place and they are not lost but sent before vs Esay 26.19 neither are they dead but fallen asleepe hereafter they shall awake saith S. Cyprian and they shall rise againe and we shall see one another and reioyce and sing Againe another obiection Oh but my debt is great if I die now how can I be comforted at my death for after my death my creditors will come and seize on all that I haue so cruell are they and mercilesse and so shall my poore wife and children be vndone for euer and therefore I would to God I might liue to be out of debt and to leaue my wife and children free though I left them litle or nothing besides Alas how shall I doe nay how shal they doe This is it that tormenteth my heart when I thinke of it these carefull thoughts goe to bed with me lodge all night with
both man and tree fall into the bottom of that deepe pit This hungry Vnicorne is swift death the poore traueller that flyeth is euery sonne of Adam the pit ouer which he hangeth is hell the arme of the tree and slender twigge is his fraile and short life those two wormes are the wormes of conscience which day and night without intermission consume the same the hiue of hony is the pleasures of this world to which while men wholly deuote themselues not remembring their last end the roote of the tree that is the temporall life is spent and they fall without redemption into the pit and gulfe of hell If thou thus seriously ponder this thy vnstable estate I suppose thou wilt take little pleasure in ryot and dissolute liuing Giue those that are condemned to dy Nectar giue them Ambrosia giue them Manna the bread of Angells and will they tast it No they can neither eat drinke laugh or sleepe and wilt thou that art already condemned and guiltie of death perchance this very moment to be inflicted vpon thee securely addict thy selfe to drunkennesse gluttonie excesse and to al manner of riotous and intemperate liuing Remember rather the rich glutton in the Gospell Luke 16.23 who after he had pampered his body all the dayes of his life in the end Death made him a fat dish for the wormes his flesh and bones were consumed into dust but which was most terrible his soule was cast into hell the burning lake of brimstone and at this time calleth for one drop of cold water to coole his tongue which yet is denied him What adamantine and flinty heart can thinke vpon this without relenting I speake not here of the harmes and hurts that intemperance in meates and drinkes bringeth to the body for meate should be vsed as oyle put into a lampe to keepe it burning not to quench it And Galen the Prince of Physitians saith that abstinence is the whole summe or abridgement of Physicke How then can they liue long that liue by so many deaths whose bellies are sepulchers of lusts and very gulfes and sinckes of the shambles to their owne destruction For as he that allowes lesse to his body then he owes to his body kils his friend so hee that giues more to his body then he owes to his body nourisheth his enemie If the glutton did remember that God is able to come against him yea at the very disburdening of nature he would not make his kitchin his Church gurmandizing his Chamberlaine his Table his Alter his Cooke his Preacher the odours of his meate his sacrifice swearing his prayer quaffing his repentance and his whole life wanton fare Did the Drunkard but remember this that God is ready to come quickly against him yea euen in his drunkennesse he would not rise early to follow strong drink Esa 5.11 which doth trouble the head ouerthrow the sences cause the feete to reele the tongue to stammer the eyes to roule and the whole fabrick of his little world to be possest with this voluntarie madnes losse of many friends credit and time It would make too great a volume to insist vpon all other sinnes for the subduing wherof the meditation on Death is a most soueraigne remedy Are we strangers vpon earth and is our countrey in heauen and must we all dye Yea verily this necessitie thē should inforce vs to aspire to our heauenly countrey and let vs rather meete Death in our meditation thē carelesly attend it lest we be surprized by it at vnawares Before thy miserable spirit resigne ouer his borrowed mansion bethinke with thy selfe what thou art and whether thou goest the remembrance whereof will breede in thy heart sorrow sorrow remorse remorse repentance repentance humilty humility godly affection and loue to God-ward And here assure thy selfe that nothing in all the world can inforce a man sooner to liue soberly righteously and godly in this present euill life then the due consideration of his owne infirmities the certaine knowledge of his mortality and the often and continuall meditation and remembrance of his last gaspe death and dissolution when as a man then becommeth no man For when once he beginneth to wax sicke and still by sicknes groweth more sickly then doth a wretched man despaire of life hauing onely his paine griefe in remembrance His heart doth quake his minde is amazed with feare his sences vanish quite away his strength decayes his carefull brest doth pant his countenance is pale neither willing nor able to call for mercy his fauor out of fauor his eares deafe his nose loathsomely foule and sharp his tongue furred with phlegme and choller quite flattereth and faileth his mouth vnseemely froathing and foming his body dyeth and rots at length his flesh consumes his shape his beautie his delicacy leaue him and he returnes to ashes and in stead and place of these succeede filthy wormes as one sayth elegantly Next after man doe wormes succede then stincke in his degree So euery man to no man must returne by Gods decree Behold here a spectacle both strange and dreadfull and assure thy selfe that there is neither skill nor meanes of art nor any kinde of learning that can be more auaileable to quaile the pride of man conuince his malice confound his lusts and abate his worldly pompe and vaine-glorious vanity then the often remembring of these things For in all the world there is nothing so irksome nothing so loathsome and vile as the carcasse of a dead man whose sent is so tedious and infectious that it may not lodge and continue in a house fower dayes but must needs be cast out of doores as dung and deepely buried in the mould Ioh. 11.39 for feare of corrupting the ayre Then blush for shame thou proud peacocke who in death art so vile and wormes meat and shortly shall become most loathsome carrion Thinke therefore vpon these things and thou shalt receiue great profit thereby When the Peacocke doth behold that comely fanne and circle of the beautifull feathers of his taile hee jetteth vp and downe in pride beholding euery part thereof but when he looketh downe seeth his black feete with great misliking he vaileth his top-gallant and seemeth to sorrow Euen so many know by experience that when they see themselues to abound in wealth and honor they glory much are highly conceited of themselues they draw plots and appoynt much for themselues to performe for many yeares to come This yeare say they we will beare this office and the next yeare that afterward we shall haue the rule of such a prouince then wee will build a pallace in such a Citty whereunto wee will adioyne such gardens of pleasure and such vineyards and the like And thus they make a very large reckoning before hand with the rich man in the Gospell Who if they did but once behold their feete that is if they did but see how fast they stoope toward death Luk. 12.16
of all is in the pangs of death when friends riches pleasures the outward sences temporall life and all earthly helpes forsake vs. But put thy trust confidence faith in God which neither fadeth nor vanisheth Psal 118.8.9 but abideth continueth for euer Psal 146.3.4 For if thou bee in amity with God the night will bee short and thy sleepe sweete thy graue wil be to thee as a bed of doune there to rest till the day of resurrection thy prayers at that time wil smel as perfume and thy praises sound in thy soule as the harmonie of the heauens where thou shalt raigne for euer and euer And then true faith will make vs to goe wholly out of our selues and to despaire of comfort and saluation in respect of any earthly thing and to rest and rely wholly with all the power and strength of our heart vpon the pure loue and mercies of Iesus Christ When the Israelites in the wildernesse were stung with fiery Serpents and lay at the point of death they looked vp to the brasen Serpent Num. 21.8.9 which was erected for that purpose by Gods owne appointment and then were presently healed euen so when any man feeles death to approach and draw neere with a fiery sting to pierce his heart hee must then presently fixe the eyes of a true and liuely faith vpon Christ his Sauiour exalted lifted vp Iohn 3.14.15 and crucified vpon the Crosse which being done he shall by death enter into eternall life It is recorded by the Author to the Hebrewes Heb. 11.13 that the holy Fathers of the old Testament died in faith and so entred into glory And if wee will looke to be glorified with them then must we follow their steps in dying in the same faith with them And because true faith is no dead thing it must be expressed by speciall actions as namely by the last words which for the most part in them that haue sincerely and truly serued God are very excellent and comfortable and full of grace some choyce examples whereof I will rehearse for instructions sake and for imitation viz. The Last words of Iacob Gen. 49.18 O Lord I haue waited for thy saluation The last words of Moses his most excellent song set downe in Deuteronomy Deut. 32. The last words of Dauid 2. Sam. 23.1.2 The Spirit of the Lord spake by me and his word was in my tongue The last words of Zacharias the son of Iehoiada the Priest when he was stoned to death by King Ioash 2. Chro. 24.22 The Lord looke vpon it and require it The last words of the conuerted Theefe vpon the Crosse Luke 23.40.41.44 first rebuking his fellow for railing on Christ then confessing his and his fellowes guiltinesse thirdly his iustification of Christ that he had done nothing amisse and lastly his sweete prayer Lord remember me when thou commest into thy Kingdome The last words of our Sauiour Christ himselfe Luk. 23.34.43 when hee was dying vpon the Crosse are most admirable and stored with aboundance of spirituall graces First to his Father concerning his enemies hee saith Father forgiue them for they know not what they doe Secondly to the Theefe vpon the Crosse with him Iohn 19.26 I say vnto thee this day shalt thou bee with mee in Paradise Mat. 27.46 Thirdly to his Mother Woman behold thy Sonne and to Iohn his beloued Disciple Behold thy Mother Iohn 19.28.30 Fourthly in his agonie he said My God my God why hast thou forsaken me Luke 23.46 Fiftly he earnestly desiring our saluation said I thirst Sixtly when he had made perfect satisfaction for vs he said It is finished And seuenthly when his bodie and soule were parting hee said Father into thy hands I commend my spirit and hauing thus said hee gaue vp the ghost Act. 7.56.59.60 The last words of the Martyr Saint Stephen at his stoning First Behold I see the heauens open and the Sonne of Man standing at the right hand of God Secondly as they were stoning of him hee called vpon God and said Lord Iesus receiue my spirit And thirdly hee kneeled downe and cried with a loud voice saying Lord lay not this sinne to their charge and when he had said this he fell a sleepe By these and such like examples wee see what a blessed thing it is to learne to die well which is to die in faith at which end true wisdome wholly aymeth and he hath not spent his life ill that hath thus learned to die well For the conclusion of our life is the touch-stone of all the actions of our life which made Luther both to thinke and say that men were best Christians in death and Epamynandas one of the wise men of Greece being asked whom of the three he esteemed most viz. himselfe Chabrius or Ephicrates answered Wee must first see all die before we can answere that question for the act of dying well is the science of all sciences the way whereunto is to liue well contentedly and peaceably But what must we thinke if in the time of Death such excellent speeches bee wanting in some of Gods children and in stead thereof idle talke be vsed Answ We must consider the kind of sicknes whereof men dye whether it bee more easie or violent for violent sicknes is vsually accompanied with frenzies or vnseemely motions or gestures which wee are to take in good part in this regard because we our selues may be in the like case and we must not iudge of the estate of any man before God by his behauiour in death or in a troubled soule for there are many things in Death which are the effects of the sharp disease he dyeth of no impeachment of the faith he dyeth in and these may depriue his tongue of he of reason but cannot depriue his soule of eternall life One dyeth saith holy Iob in his full strength being whole Iob. 21.23.24.25.26 at ease and quiet his breasts are full of milke and his bones are full of marrow another dyeth in the bitternes of his soule and neuer eateth with pleasure they shall lye downe alike in the dust and the wormes shall couer them Wherefore in this case we must iudge none by the eye nor by their deathes but by their liues The second dutie is to dy in obedience otherwise our death cannot bee acceptable to God because else we seeme to come vnto God vpon feare and constraint as slaues to their Master and not of loue as children to their father And thus to dye in obedience is when a man is ready and willing to goe out of this world without murmuring grudging and repining when it shall please God to call him Death is the feare of rich men the desire of poore men but surely the end of all men to this step man commeth as slowly as hee can trembling at this passage and labouring to settle himselfe here the sole memory of Death
latter are a separation of the whole man bodie and soule from the fellowship of God The first is an entrance to death the second and third are the accomplishment of it The first is temporarie the second and third are spirituall and eternall The first is of the body onely the second and third are of both bodie and soule The first is common to all men the second and third are proper only to the Reprobates But touching the naturall and bodily death which is the proper subiect of this Diuision it is as we haue said before the seperation of the soule from the bodie with the dissolution of the bodie vntill the resurrection as a punishment ordained of God and imposed on man for sinne though to the godly the nature of it is chaunged For when God had setled Adam in Paradise a place of pleasure giuing him such libertie as these words import Thou shalt eate freely of euery tree of the garden Gen. 2.16.17 yet left hee should presumptuously equall himselfe with his Creator he gaue him this bridle to champe on But of the tree of knowledge of good and euill thou shalt not eat for in that day thou eatest thereof thou shalt die the death Adam had soone forgotten this saying thou shalt die and harkened vnto that lying speech of the Serpent Yee shall not die Matth. 15.14 The man gaue eare to the woman the woman to the Serpent they eate of the forbidden tree so the blind led the blind and both fell into the ditch But now when Father Adam hath tasted of that forbidden fruite O how was he bewitched He was once in the state of grace but now of disgrace hee was once the childe of God but now in danger for ought he knoweth to be the slaue of the Serpent God did once care altogether for him but now hee must care and shift for himselfe hee was warme without apparell naked without shame satisfied without labour or paine his meat was put into his mouth But now it is come out of his nostrels and is loathsome vnto him Numb 11.20 And now hee must be pinched with cold and scorched with heate Gen. 31.40 he must trauell hard and in the sweat of his browes must eate his bread Gen. 3.19 While hee kept himselfe within his compasse hee was a happie man for which he was to thank God and now being in miserie hee is accursed and vnhappie for which hee may thanke himselfe A lamentable fall a pitifull case the wrath of God ouerrunneth the whole world as a gangrene through all Adams posteritie for his disobedience his treason hath attainted all his children his whole bloud is corrupted his fall redoundeth to all of vs that came of him Alas then how shall we doe Adam is dust hated of God and ashamed of himselfe he is accursed hee is sicke with sinne hee is dead twice dead subiect to mortalitie and subiect to eternall damnation his children bee in the same case Woe therefore bee vnto vs we are so benumbed with our sinnes that wee feele not the sting of death fixed therein the impostume of sinne lieth hidden in our hearts so pleasingly to our carnall sence as that we thinke our selues whole and sound as if we presumed we should neuer die The incredulous and rebellious broode of Adam will not acknowledge their corruption and mortalitie such and so great is their self-selfe-love and pride of heart Adam the Father of all Nations was once a free-man a blessed man the childe of God the mercie of God imbraced him on euery side In the earth there were blessings for him ingrauen as it were in the herbes flowers and fruits yea in the heauens and in the waters he saw innumerable tokens of Gods loue towards him But alas wretch that he was when he was in honor he forgot himself he denied God his seruice yea he obeyed his Enemie and therefore became accursed and debarred of all his former blessings He became a bondman a cursed creature the seruant of sinne and Satan ashamed of his nakednesse and trembled at Gods voice So that death and the graue haue obtained the victorie for Adam and his wife are become a cursed couple yea not onely they but all their posteritie they be the roote we be the branches If the roote bee bitter the branches must bee so also they bee the Fountaine we be springs if the fountaine be filthie so must the springs be Sinne and corruption bee the riches that wee bequeath to our children Rebellion is the inheritance that we haue purchased for them Death is the wages that we haue procured vnto them such as the father is such bee the children For wee are all of the same nature and haue eaten the same sowre grape Ezec. 18.2 The fathers haue eaten sowre grapes and the childrens teeth are set on edge By one man sinne entred into the world Rom. 5.12 and death by sinne and so death went ouer all men in whom all men haue sinned In sinning with Adam wee must all die with Adam and this is the onely difference betwixt him and vs that hee did it before vs and for vs. For if any of vs had beene in Adams stead we had done that which Adam did if not more to procure death And wee receiuing from Adam the infection of our flesh we receiued from him also the corruption of our flesh And this is the cheifest and most principall cause why all must die As the goodnesse of God hath lent vs life so our owne deserts haue wrought our death It is a true and a heauie sentence spoken to euery man Thou must die verified not in one in few in many but in all and vniuersall is this saying in respect of the elementarie creatures All must die A short clause of a long extent containing in it the estate of all mortall creatures whatsoeuer As there are certaine common principles which doe runne through all Arts so this is a generall rule that concernes euery man All must die The truth thereof is daily to be seene and all of vs hereafter shall proue the Lord knoweth how soone by his owne experience Therefore it is said in the second booke of Esdras Esd 2. v. 3.4.5.6.7 O Lord who bearest rule thou spakest at the beginning when thou diddest plant the earth and that thy selfe alone and commandedst the people and gauest a bodie vnto Adam without soule which was the workmanship of thine hands and diddest breath into him the breath of life and he was made liuing before thee and thou leddest him into Paradise which thy right hand had planted before the earth came forward and vnto him thou gauest commandement to loue thy way which he transgressed and immediately thou appointedst death to him and his generation of whom came Nations Tribes and Kindreds out of number And in another place of that book it is said And when Adam transgressed my Statutes Esd 2. v. 7.11.12 then was decreed
or Milo 2. Sam. 23.8 or Dauids three Worthiest when thou commest to graple with Death hee will quickly crush thee and cast thee into the dust For hee will admit of no composition with thee for Death hath feete of wooll but armes of iron it commeth insensible but it hauing once taken hold neuer loseth her prize Is it for thy bewtie These eyes of thine which now are as bright as starres Death will make a horror to the beholders These cheekes of thine wherein now the lilly and the rose striue for the preheminence Death will make pale and earthly these corall lippes of thine will Death change to black and wanne this mouth of thine which in sweetnesse yeelds a cynamom breath will send forth the stinking sauour of a Sepulchre Therefore the Lord saith by his Prophet Isa 3.24 It shall come to passe that in stead of sweete smell there shall be a stinke and in stead of a girdle a rent and in stead of well set haire baldnesse and in stead of a stomacher a girding of sack-cloath and burning in stead of beautie The substance of bodily beauty consisteth in naught else but in phlegme bloud moisture and gall or melancholie which are maintained by the corruptible iuyces of meates hereby the apples of the eyes glister the cheekes are ruddie and the whole face is adorned And vnlesse they be daily moistened with such iuyce which ascendeth out of the liuer incontinent the skinne is dried vp the eyes waxe hollow all ruddinesse and bewtie depart from the visage Now if thou consider what is hidden vnder that skinne which thou iudgest so beautifull what is shut vp within the nostrils what in the iawes and belly thou wilt protest that this brauery of body is nothing but a painted sepulchre which without appeareth faire to men Math. 23.27 but within is full of filthinesse and vncleannesse And if thou see in a ragged cloath the phlegme and spitle that proceedeth from the bodie thou loathest it and wilt not touch it with the typ of thy finger looking askew thereon Therefore this cell and seat of phlegme this bewtiful body will be so much altered that a man may say O how much is he or she changed from that they were And hereof it is that the Wiseman saith Fauour is deceitfull Pro. 31.30 and beautie is vaine But to digresse a little dost thou make thy selfe beautiful and art not contented with that beautie which God thy Creator hath bestowed vpon thee Then hearken to that excellent saying of Saint Cyprian that weomen which aduance themselues in putting on of silke and purple cannot lightly put on Christ and they which colour their lockes with red and yellow do prognosticate of what colour their heads shall bee in hell and they which loue to paint themselues in this world otherwise then God hath created them let them feare lest when the day of the resurrection commeth the Creator will not know them And besides know thou that there be aches feauers impostumes swellings and mortalitie in that flesh thou so deckest and that skin which is so bepainted with artificial complexion shal lose the beautie and it selfe You that saile betweene heauen and earth in your foure sailed vessels as if the ground were not good enough to be the pauement to the soales of your feet know that one day the Earth shal set her feet on your faire neckes and the slime of it shall defile your sulphured bewties dust shall fill vp the wrinkled furrowes which age makes and paint supplies Your bodies were not made of the substance whereof the Angels were made nor of the nature of stones nor of the water whereof the fire ayre water and inferiour creatures Remember your tribe Esay 51.1 and your fathers poore house and the pit whereout you were hewed Hannibal is at the gates death standeth at your doores be not proud be not madde You must die and then your finenesse shall be turned into filthinesse your painted beautie and strength into putrifaction and rottennesse Let him make what shew he can with his glorious adornations let rich apparel and paintings disguise him liuing seare-clothes spices balmes enwrap him lead and stone immure him dead his originall mother will at last owne him for her naturall childe and triumph ouer him with this insultation Hee is my bowels Psal 146.4 hee returneth to his earth His bodie returneth not immediatly to heauen but to earth nor to earth as a stranger to him or an vnknowne place but to his earth as one of his most familier friends and of oldest acquaintance Powders Liquors Vnguents Odours Ornaments deriued from the liuing from the dead palpable instances and demonstratiue ensignes of pride and madnesse to make them seeme beautifull such translations and borrowing of formes that a silly country-man walking in the Citie can scarce say there goes a man or there a woman Is it for thy youth If thou thinke so thou reckonest without thine hoste Ier. 8.11 Iudg. 4.21 Psal 49.14 For thy folly therin may happily cause thee to say Peace peace till with Sisera thou fall into thy last sleepe of destruction and to goe from thy house to thy graue But who can bee ignorant that on the stage of this world some haue longer and some shorter parts to play and who knoweth not though some fruits fall from the tree by a full and naturall ripenesse that all doe not so nay that the more part are pulled from it and doe wither vpon it in the tender bud or yong fruit then are suffered to tarry till they come to their perfect ripenesse and mellowing The corne falles of it selfe sometime is bitten in the spring oft troden downe in the blade but neuer failes to be cut vp in the eare when it is ripe Some fruite is plucked violently from the tree some drop with ripenesse all must fall so doe not more without comparison fall from the tree of time yong eyther violently plucked from it by a hastie death or miserably withering vpon it by a lingring death perishing in the bud of childhood or bea en downe in the greene fruit of youth then come to their full age of ripenesse by a mellow and kindly death Further doth not God call from his worke some in the morning some at noone and some at night For as his labourers enter into his vineyard Matth. 20.1 so they goe out that is in such manner and at such houres some die in the dawning of their life who passe but from one graue to another some die in youth as in the third houre some at thirtie and some at fiftie as in the sixt and ninth and some very old as in the last houre of the day Yet more die yong then old and more before ten then after threescore Besides all this the fresh life which the yongest haue heere is cut off or continued by the same decree and finger of God that the oldest and most blasted life is
not in the fadom of mans head to tell or heart to know how neere or farre off the day is onely God knoweth and Christ as God in what yeare month day and moment this frame shall goe downe In an age long since the day was neere now the houre is neere but curiositie is to be auoided in a cōcealed matter in this forbidden tree of knowledge For secret things saith Moses Deut. 29.29 belong vnto the Lord our God Many men beate their heades about friuolous matters some saith Chrysostome being more busie to know where hell is then to auoide the paines of it others pleasing themselues in pelting and needlesse questions as this is to seeme singular amongst men neglecting in the meane time this dutie of their preparation for their end and such necessary things But when they come to their departing they shall finde that they haue beaten their braines about fruitlesse matters and wearied themselues in vaine It is sufficient for vs therefore to know that such a day will come and it shall bee wisdome in vs alwaies to bee readie for it that it come not vpon vs as the snare vpon the bird vnlooked for Therefore our Sauiour Christ saith Luk. 12.34.35 take heede to your selues lest at any time your hearts be ouercharged with surfetting and drunkennes and cares of this life and so that day come vpon you vnawares for as a snare shall it come on all them that dwell on the face of the earth Thirdly if wee knew the day houre or certaine time of our death wee would put off all ti●l the comming of that day and it would giue vs too great boldnes and incouragement to wallow in all manner of sinne till that time or houre came The whorish woman because shee knew the iust time when her husband would returne who went into a farre Countrey did the more liberally power out her soule to sinne and wantonnesse Pro. 7.19.20 For the good man saith shee is not at home hee is gone along iourney hee hath taken a bagge of money with him and will come home at the day appoynted Fourthly and lastly It is therefore vnknowne to vs when wee shall dye to the end that all the dayes of our appoynted time wee may waite for this day and all our time looke for this last time and prepare our selues for it Argus as is fained had his head inuironed with an hundred watching eies signifiing thus much vnto vs that he was euery way indued with great wisedome prouidence and singular discretion Therefore if a pagan and Heathen man so excelled in wisedome and prouidence how much rather ought a Christian man to be well furnished with wisedome circumspection for his latter end Be thou therfore an other Argus nay more wary then he more wise and prouident then he more watchfull circumspect then hee that thou mayst learne to know to vnderstand and finally to prouide for thy last end Gregory vpon the watches mentioned by our Sauiour Christ in the Gospell of Marke in these words Mark 13.35.36.37 Watch yee therefore for yee know not when the Master of the house commeth at euen or at midnight or at the cock-crowing or in the morning lest comming suddenly he finde you sleeping and what I say vnto you I say vnto all watch he saith that there be foure watches in a mans whole life wherein it behoueth him to be vigilant and carefull and as a wakefull and warie watchman to keepe his watch and so prepare himselfe for his end The first is childhood the second youth the third manhood the fourth old age In all which ages he must prepare himselfe for death but he which remiss●ly passeth ouer his childhood without this preparation and watchfulnesse let him be more carefull of his watch in his youth and pray as it is in Ieremie Ier. 3.4 My father be thou the guide of my youth If he hath passed his youth dissolutely let him be more carefull of his watch in his manhood And if hee hath passed ouer his manhood carelessely let him in any case looke to his last watch of his old age Nay if we prepare not for death before we come to this last watch of old age to which verie few doe attaine it is so fraile weake and feeble and decayed by the custome of sinne that it is an age not so fit for this preparation and watchfulnesse For at such an age men for the most part are like to the Idols of the Heathen Psal 115.4.5.6.7 which haue mouthes but speake not eyes but see not eares but heare not c. Therefore put not off this preparation and watchfulnesse to thy old age which is thy dotage but be thou watchfull and prepared in thy childhood youth manhood Eccl. 12.1 Remember now thy Creator saith the Preacher in the daies of thy youth while the euill dayes come not nor the yeares draw nigh when thou shalt say I haue no pleasure in them Wherfore not without cause our Sauiour Christ crieth so often in the Gospell Matth. 24.42 Mar. 13.32.33 Take yee heed watch and pray because yee know not the day nor the houre nor when the time is the which is as much as if he had more plainely said because yee know not that yeere watch every yeere because yee know not that moneth watch euery moneth because yee know not that day watch euery day and because yee know not that houre watch euery houre That is to say watch continually yeares moneths dayes houres yea all your life if you haue a care of euerlasting life And let your loynes saith our Sauiour Christ be girded about and your lights burning Luke 12 35.36.37.38 and yee your selues like vnto men that waite for their Lord when he will returne from the wedding that when he commeth and knocketh they may open to him immediately Blessed are those seruants whom the Lord when he commeth shall finde watching Verily I say vnto you that hee shall girde himselfe and make them to sit downe to meate and will come forth and serue them And if he shall come in the second watch or in the third and finde them so blessed are those seruants Prou. 19.20 Therefore heare my counsell and receiue instruction that thou mayest be wise in thy latter end The end of the third Diuision THE FOVRTH DIVISION OF THE RIGHT BEHAVIOVR IN DEATH THis behauiour is nothing else but a religious and holy behauiour especially toward God when we are in or neere the agonie and pangs of death Which behauiour containes foure especiall duties The first is to die in or by faith And to die by faith is when a man in the time of death doth with all his heart wholly rely himselfe on Gods especiall loue fauour mercie in Christ as it is reuealed in his holy word And though there be no part of mans life void of iust occasions whereby he may put faith in practise yet the speciall time
the loue of this world and worldly things and cause mee more and more to settle my conuersation and meditations on heauen and heauenly things And whether thou shalt recouer or not recouer thy former health againe by prayer that belongeth to thy God and resteth altogether in his good will and pleasure For God saith Wisedome hath power of life and death Wisd 16.13 And to God the Lord saith the Psalmist belong the issues of death Psal 68.20 And to speake truth God for the most part seemeth to sleepe that so he might be awakened by our intreaties For God as S. Augustine notes amat nimium vehementes and is so delighted with our prayers as that he doeth many times deny vs our suites that hee might heare vs continue earnest in our prayers And againe if he should vpon euery motion wee make vnto him grant our requests his benefits at last would come to be contemned of vs. For we know it an ordinarie practise amongst men citò data citò vilescunt we account it scarce worth the taking that is not twice worth the asking Therefore before he grant hee would haue vs earnest with him indeed and to awake him with our prayers if perchance he should seeme to vs to be asleepe For God loueth and is especially delighted with an earnest suter and therefore doth many times deny men their requests at the first that hee might find them more feruent and constant in their prayers to him afterwards But if God of his mercie be awakened by thy importunitie and hath at length heard thy prayer or the prayers of others for thee and hath restored thee to thy health againe For the Lord saith Hanna killeth and maketh aliue 1. Sam. 2.6 hee bringeth downe to the graue and bringeth vp And the Lord himselfe saith in Exodus I am the Lord that healeth thee Exod. 15.26 and againe I kill and giue life I wound and I make whole thou hast thy desire or rather perhaps not thy desire seeing the holiest and best men of all encline neither this way nor that way but wholy resigne themselues as in all other things so especially in this case to Gods good will and pleasure or if they determinately desire any thing it is for the most part with the Apostle to be dissolued and to be with Christ Phil. 1.23 which is best of all But suppose thou desirest to recouer and doest recouer indeed consider then with thy selfe that thou hast now receiued from God as it were another life and know that it is but for a short time and therefore spend it to the honour and glory of God that restored it vnto thee and in newnesse of life let thy sinnes die with thy sicknesse but liue thou by grace to holinesse But then as thou obtainest thy desire thou must performe thy promise which thou madest when thy body was grieued with sicknesse and paine euen readie to die and when thy soule was oppressed with heauinesse pensiuenesse and sadnesse Isal 6.6 when thou with the Prophet diddest water thy couch with thy teares And what was that promise namely that if it pleased God to grant thee life and health and adde vnto thy daies some few yeeres more as he did to king Ezechiah 2. King 20.6 then thou wouldest loue him more sincerely serue him more obediently tender his glory more deerely pray vnto him more heartily repent more soundly follow thy calling more faithfully hate sinne more effectually and liue hereafter more warily and religiously then euer thou didst before And if thou hast offended him with pride to humble thy selfe hereafter if with dissolutones to be more sober if with swearing to leaue it if with prophaning of the Sabbaoths to make more conscience in sanctifying it if with vncleannesse to bee chaste and vnblameable it with conuersing with the wicked to abandon their societie and to say vnto them with the Prophet Dauid Depart from mee all yee workers of iniquity Psal 6.8.9 for the Lord hath heard the voyce of my weeping the Lord hath heard my supplication the Lord will receiue my prayer Psal 119.115 and againe Depart from me you euill doers for I will keepe the commandements of my God Remember that thou hast promised and vowed amendement and newnes of life deferre not to performe the same When thou vowest a vow vnto God saith the Preacher defer not to pay it Eccles 5.4.5 for he hath no pleasure in fooles pay that which thou hast vowed for better it is thou shouldest not vow then vow and not pay Againe When thou shalt vow a vow vnto the Lord thy God saith Moses Deut. 23.21 thou shalt not be slacke to pay it for thy Lord thy God will require it of thee and it would be sinne in thee Thus if these and such other like promises and vowes thou wilt most conscionably and constantly performe then in a good houre as we say and in a happy time thou didst recouer And be thou not then the more secure and carelesse in that thou art restored to health neither with the chiefe Butler be thou forgetfull of thy promises Gen. 40.23 nor insult in thy selfe that thou hast escaped death but call thy sinnes and faults to remembrance with the same chiefe Butler Gen. 41.9 and remember rather that God seeing how vnprepared thou wast hath of his infinit mercy spared thee and giuen thee some little longer time and space of breathing and respite that thou mayest performe thy vowes and promises in the amendement of thy sinfull life and in putting thy selfe in a better readines against another time and how soone thou knowest not for though thou hast escaped this dangerous sicknesse which many others haue not and then canst say with the Prophet The Lord hath chastened me sore Psal 118.18 but he hath not giuen me ouer vnto death yet it may be that thou shalt not escape the next It may bee when a ship is come to the mouth of the hauen a bl●st driueth it backe againe but there it will arriue at the last so must thou at length at the gates of death though thou hast escaped this Too too many there are that when God visits them with sharpe diseases that wakens vp their consciences and then sicke sicke and then if God will repriue them vntill a longer day oh what Christians courses they vow to take God proues them they mend in bodies yeeres in manners no no more then Pharaoh after the plagues remoueall for many in their afflictions and sicknesses looking for death how liberall are they in their promises but afterward how basely niggardly are they in their performances they play childrens play with God they take away a thing assoone as they haue giuen it When Nebuchadnezzar besieged Ierusalem then the Iewes made a solemne couenant with the Lord to set free their seruants but no sooner had the king remooued his siege but they retracted and repealed their vow and
him to be released and if your selfe belong to God it is best for you also at this time to loose him best I say in the wisdome of God and to some end although not so in your owne reason which seeth not so farre and in all respects best Now thinke with your selfe thus much if you had done good to one and pleasured him much and all the friends he hath or any of them should crie out for it would it not grieue you surely it would grieue you so much the more by how much that vnthankefull dislike should be more vehement and last long So it is with God and therefore see what you doe and whom you moue to anger The Apostles words are plaine All things worke for the best vnto them that feare God if you beleue it and also thinke of your dead friend and your selfe God the holy Ghost who cannot lye concludeth that the same was best both for him and you which now is come to passe When good is done we should not grieue and when the best is done much lesse should we grieue for God calleth him out of this life when he is at his best if he be good that hee turne not to euill if euill that hee waxe not worse Away then with sorrow and sowre lookes and let the Lord for his mercie receiue your thankes from faithfull content and not murmuring and repining from vnbridled affections not onely good is done but the best euen the very best by the best that onely knowes what is best and it should appease and satisfie you God is no lyer neither can he be deceiued but if one houres life might haue been better either for him or you then is not the best done and then the Apostles words are not true but that were wicked once to imagine so Therefore no longer life would haue profited him or you but the very best is done blessed therefore be God for his goodnesse euer Fourthly I consider what the same Apostle saith in another place I desire to be loosed and to be with Christ Phil. 1.23 which is best of all And I aske of you whether your selfe do not the like as you are able if you doe not you are yet ouer earthly and further in loue with this wicked and sinfull world then you should be If you doe it why then grieue you that your friend hath obtained that which you desire this will seeme rather enuie then loue in you to conceiue dislike for ones well doing What againe if your friend wish as the Apostle doth long before he obtained his request and now the Lord hath granted what he so heartily wished this is mercie to be reioyced for and not any miserie to bee wept for A true friend acknowledgeth a debt for the pleasuring of his friend and is not mooued with anger or griefe for the same stay then your teares if you will bee iudged a friend and neither grudge to God the companie of his child nor to the child the presence of his God because this is wicked Thinke of the glorie company immortalitie and ioy and comfort with the blessed Trinity and all the hoste of heauen that now your friend enioyeth thinke of the woes and miseries in this wretched vale of teares from which he is freed and then iudge you if the Apostle say not true that it is best to be loosed and to be with Christ If this best bee now at this instant fallen to your good friend by Gods good mercie blesse God for it and comfort your self that your friend enioyeth such endlesse ioy and comfort and thereby shall you shew your selfe a friend indeed and all that are godly and wise cannot but thinke well of you Againe the Apostle saith 2. Cor. 5.6.8 That we know that whilest wee are at home in the bodie we are absent from the Lord therefore we loue rather to remoue out of the bodie and to dwell with the Lord. From which absence from God your friend is freed and by presence and dwelling with God he is now blessed a true cause and a great cause as hath beene said of good content Then doe not you prouoke the Lord with vnthankfull teares sighes and groanes but stay that course which offendeth greatly and tread the steppes of all such as vpon the like occasion haue walked rightly by their discreet mourning Who are euer patient and moderate in sorrow repressing and ruling their affections and gaue them not a loose reine and so ought you Againe in the first Epistle to the Thessalonians it is said I would not haue you ignorant brethren concerning them that sleepe that yee sorrow not 1. Thess 4.13 as they which haue no hope Reade the place and examine your owne course whether you hope or no. First that your friend is well and then that Almightie God will supply his want to you some other way for both these are necessarie our friends are our comforts if they be good But if I tie God to them and thinke all is gone when they are gone where is my hope what pleasure to God so to trust in him that I trust more in my friends and cry out when they goe how shall I doe how shall I liue what ioy can I now haue Is this hope is this trust is this faith fie that euer affections and passions should carie any good child of God so far from his dutie and from true knowledge I say againe our friends are our comfort while the Lord lendeth them and when our friend returneth to his earth yet the Lord is in heauen where he euer was if I haue lost my father to be my father mother sister friend yea all in all to me whatsoeuer I want Therefore while he liueth which is and shall bee for euer I cannot be friendlesse though my friends die or depart from me but that either for one he will raise me vp another or himselfe supplie the place which is best of all Mourne not then I pray you as one without hope but hearken vnto the Apostle and shew foorth your faith hope and obedience vnto God to the glorie of God and your owne praise Againe wee read in the booke of Leuiticus Leuit. 10.3 that the sonnes of Aaron Nadab and Abihu were slaine by the Lord in his anger for their sinnefull presumption in offering vp strange fire which the Lord commanded them not which was a fearefull sight and spectacle to the fathers eyes to see two sonnes at once and in such sort dead Yet what did Aaron I pray you marke the text I will saith the Lord bee sanctified in them that come nigh me and before all the people I will be glorified And Aaron saith the holy Ghost there held his peace And what an example is this if any thing may mooue you to stay your affections for the death of your friends Againe it is said in the booke of the Reuelation And I heard a voyce from heauen Reu. 14.13
cherished so long Wilt thou make thy selfe hatefull by making opposition against his loue Wilt thou malitiously oppose thy selfe against the worke of his care while in fatherly loue he is desirous to keepe thee in safety Wilt thou striue more then all the World besides to worke thy owne decay The Angels in heauen vnderstanding the care of God for thee doe willingly pitch their tents about thee and refuse not for thy safety to beare thee in their hands and keepe thee in thy wayes the Diuels of Hell by Gods prouidence are kept off from thee as with a strong hedge which they can neyther clime ouer nor breake through whereby to impeach thy safety Iob. 5.23 And while the Creator of all things remayneth thy keeper the creatures are in league with thee and thou liuest in peace amongst them and while the worke of God that preserueth thy life hath this power amongst all Creatures that the creatures of heauen will not attempt thy hurt the creatures of the earth do not nor dare attempt it and the creatures of Hell cannot Wilt thou alone seeke vnmercifully to crosse the care of God in working thine owne woe Thou art then worthy whom the heauenly Creatures should abhorre whome the earthly creatures should forsake and the hellish Creatures embrace receyuing thee into their Company with this greeting This is he whom God would haue kept but against the loue of the Angels of heauen against the peace of the Creatures of the earth and beyond the power and malice of vs the Angels of darknesse hee hath destroyed himselfe Besides it is God that hath assigned to euery one of vs the measure of our time hee hath appointed to vs the number of our dayes our life did not beginne till hee appointed the first day of it and so long it must last vntill he say this is the last day of it No man did set downe for himselfe when hee would come into the world nor no man may set downe for himselfe when or how hee will leaue the vvorld The soule of man sayth the Orator before her departure from the body doth oftentimes diuine but then it destroyes not it selfe for God sent vs into the world giuing vs life and God must call vs out by taking our life It is the saying of Iob Is there not an appointed time to man vpon earth Iob. 7.1 and are not his dayes as the dayes of an hireling The beginning and end of mans time is appointed by God he cannot lengthen it when the end commeth nor ought to shorten it before the time come Saint Ambrose sayth we are bound to maintaine our bodies and forbidden to kill our soules and bodies they are married together by God himselfe and those whom God hath ioyned together let no man be so bold to put in sunder Cogimur diligere vt sponsus sponsam Adam Euam sayth S. Barnard Wee must bee so farre from hating our owne flesh as that wee are commaunded to cherish it to loue it entirely as the husband ought to loue his wife Adam his Eue. Wee may imploy it in labour but we must not slay it and the more wee shall imploy it the lesse hurtfull and dangerous it will proue vnto vs. His dayes are as the dayes of an Hireling an Hireling is entertained for so many dayes longer then his couenant he may not stay and a shorter time hee may not stay Such is the life of man he is Gods hireling for so many dayes years he hath hired him in this world as in Gods Vineyard to worke in some honest calling When wee haue serued out our time here wee may stay no longer and till wee haue serued out our time here we may not depart Thou wilt therefore be found to bee a fugitiue seruant from God if thou depart his seruice before the time be full out that belongeth to God and not to thee to set downe The Prophet Dauid sayeth of God in one of the Psalmes Psal 68.20 To the Lord God belong the issues of death To God it belongeth and not to man to set downe who shall dye when and by what meanes he shall dye Sometime he vseth the hand of the Magistrate sometime the hand of the violent and so endeth one mans life as wee thinke by the counsell and worke of another man But neuer did hee giue licence to any man to kill himselfe he hath forbidden murther by his commandement Thou shalt not kill Exod. 20,13 Hee condemned it in Cain from the beginning of the World to whom hauing slaine Abel he said Gen. 4,10 What hast thou done the voyce of thy brothers bloud cryes to mee from the ground Now therefore thou art cursed from the earth which hath opened her mouth to receiue thy brothers bloud from thine hand And after the floud when he began again to replenish the earth with Inhabitants he made a Lawe against murder to restraine both man and beast from committing it saying Gen 9.5 I will surely require your bloud wherin your liues are at the hand of euery beast will I require it and at the hand of man euen at the handes of a mans brother will I require the life of man Who so sheddeth mans bloud by man shall his bloud bee shedde for in the Image of God hath he made man So offensiue unto God it is for a man without warrant and authority to kill any because man was made in the Image of God a creature of vnderstanding endued with excellent vertues of knowledge and righteousnesse with resemblance in these vertues vnto God himselfe in making of whom it pleased God to shew his excellent power his wisedome and his mercy Man is Microcosmos sayth one an abridgement of the world hee hath Heauen resembling his soule earth his heart placed in the middest as a Center the Lyuer is like the Sea whence flow the liuely springs of bloud the braine like the Sunne giues the light of vnderstanding and the sences are set round about like the Starres the heart in man is like the roote of a tree the Organe or Lung-pipe that comes of the left cell of the heart is like the stocke of the tree which diuides it selfe into two parts and thence spreades abroad as it were sprayes and boughes into all the bodie euen to the arteries of the head the head is called the Tower of the mind the throne of reason the house of vvisedome the treasure of memory the Capitoll of iudgement the shoppe of affections And concerning man sayeth another God hath made such diuers and contrary elements to meete together in one and the selfe same body and accord in one fire and water ayre and earth heate and colde and all in one and the selfe same place yet hath so tempered them together as that one is the defence and maintenance of another Nay more then this sayth Saint Bernard mirabilis societas in man hee hath made a wonderfull society for in him Heauen
world or for the losse of his life here in which losse hee shall haue abundant comfort he shall haue eternall life in the Kingdome of heauen Here are comforts for thee if thou haue or shall come in these cases into danger if thou retaine this resolution to lay downe thy life for God and his glory for Iesus Christ and his truth But there was neuer in thee any such resolution thou didst not loue God so well and thy selfe so ill as to dye for the truth for the glory of God for the name of Iesus thou didst neuer esteeme the Gospell true Religion and Righteousnesse at so high a price O vile man O vnworthy sinner wouldest thou not gratifie God with contempt of life and wilt thou gratifie the Deuill with it Wouldest thou not loose it for him that is the Trueth and wilt thou loose it for the Father of Lyes Was he not worthy in thy sight to bee serued with this manly resolution that gaue thee this life and for the losse of it is ready to recompence it with eternall life and is he worthy to bee serued with it that was euer an enemy to it and when hee hath spoyled thee of this life makes thee amends with a higher mischiefe to plunge thee in eternall death O monstrous absurditie to bee admitted amongst the professors of Christianity Pause a while and consider of this point that if it bee possible thou mayest bee recouered from this desperate purpose Thinke what it is to haue helde God off at the staues end and neuer to haue yeelded in thine heart to dye for his loue though hee gaue thee life to lose one drop of bloud for his sake though he filled thy veines to haue thy breath stopped for his glory though it was hee that breathed into thy nostrels the breath of life and made thee a liuing soule yet to embrace the Deuill in thy bosome as if he were thy God to tell him that hee shall haue thy life thy bloud shall flowe for his sake if thou gette a sword or knife that thou wilt strangle thy selfe and stop thy breath for his loue If thou canst get a halter Where is thy wisedome that resoluest so foolishly thy Iustice to resolue so iniuriously thy loue to God and thine owne soule to whom thou owest thy loue to God to procure his glory to thy soule to procure the saluation of it that dost resolue so hatefully For more foolishly for himselfe more iniuriously against God and more hatefully against both himselfe and God Did euer any man conclude and resolue in any thing then thou doest in this most foolishly determine for thy selfe that runnest into that destruction from which thou shouldest flie with all possible speed as the Israelites fled from the tents of Korah and his company when the earth swallowed them vp and most vniustly thou dealest with God to take that which is his without his leaue for wee are his and not our owne they are the words of the Apostle Paul 1. Cor. 6.19.20 Yee are not your owne and a little after speaking of our bodies and spirites he sayth they are Gods And before his face without any feare or reuerence of him to destroy them both at one instant For thou destroyest the body in killing it and thou destroyest thy soule that must perish for that murther and most hatefully thou proceedest against God and thy selfe in this resolution hatefully against God in destroying his Creature and hatefully against thy selfe in destroying thy selfe The Fact of the Philistines in stopping vp the wels that Abraham had digged to the end that Isaacke his son should not vse them for his cattle is interpreted to bee an euidence of their hatred Isaacke saying vnto them Gen. 26.27 Wherfore come yee vnto mee seeing yee hate me How much more must thy fact be interpreted to bee an euidence of hatred against God and thine owne soule that fillest vp and choakest the Well of life that God digged and opened for thy vse and desirest to water at the pit of death and hell where thou shalt not obtaine one droppe of water to coole thy tongue when thou art in torments Luk. 16.24 How commeth it to passe among deceyued men that when as in the case of suffering for God where death is accompanied with comfort and rewarded with glorie they shrinke and feare as for their liues withdrawing them selues which then are sweet vnto them and death bitter and in this case of laying violent hands vpon themselues where death is accompanied with terrour and shall bee rewarded with eternall damnation here they step forth are desperately bold life being bitter vnto them death sweet This is a daungerous errour wherein the Deuill the ancient Murderer hath beene their Counsellour the Giuer of Life neuer perswaded thereunto the very fact bewrayeth from what head that sinne came euen from him that laboureth by all meanes the destuction of mankind Lay these things together and I hope the thing that thou art resolued to doe will appeare so foule and odious before thee that thy resolution will alter and vanish away And the most mighty preseruer change thy minde by his sanctifying Spirite and blesse thee from this fearefull ruine Obiect But what if one that hath professed sincerely the true Religion of the Gospell should through terrour of conscience and for very anguish of heart despayre and in that case should make away himselfe What may bee thought of the estate of such a one Master Foxe in his booke of Acts and Monuments Acts and Monuments 1708. 1709. in the lamentable Storie of Master Iames Hales a Iudge sayth that this iudge graunting to something by the assault and craftie perswasion of Stephen Gardiner Bishoppe of Winchister and of the rest of the persecuting Prelates beeing by theyr greatnesse and importunitie ouercome did shortly after call him selfe to better remembrance and with extreame griefe and anguish of heart hee was ready with his Pen-knife to haue killed himselfe in prison and had no doubt so done had not the mercifull prouidence of the Lord rescued him miraculously at that time After that Winchester hearing that hee had sore wounded himselfe taketh occasion thereby to blaspheme the Gospell calling it openly in the Starre-Chamber the Doctrine of Desperation But the sayd Iudge within a while after recouering of those wounds and deliuered out of prison gets himselfe home to his house in Kent where hee eyther for the greatnesse of his sorrow or for lacke of good counsell or for that hee would auoide the necessity of hearing Masse hauing all things set in an order a good while before that appertained to his Testament casting himselfe into a shallow riuer was drowned therin which was in Ianuary or February 2555. which vnhappy chance of this so worthy a Iudge as M. Foxe sayth was surely the cause of great sorrow and griefe to all good men and it gaue occasion besides to some Diuines to doubt with themselues whether he
vngodly wiues it is sayd that they were a griefe of mind vnto Isaack and her because they knew that God was greatly dishonoured thereby Gen. 27.46 therefore Rebecca sayde to Isaacke I am wearie of my life because of the daughters of Heth and if Iacob take a wife of them such as those that are of the daughters of the land what good shall my life doe mee In this case also the Prophet Eliah desired death for he seeing the Idolatrous practises of the Israelites and the strange cruelties of Ahab and Iezabel against the Prophets and seruants of the Lord and how they had forsaken the Lords couenants 1. Kin. 19.3.4 cast downe his Altars and slayne his Prophets with the sword and that they did also seeke his life to take it away therefore through the greate zeale which he had to the glorie of God that hee might not see these abominations wherewith the Lord was so much dishonoured by them It is sayde That hee requested for himselfe that hee might dye and said it is inough now O Lord 2 King 2.11,12 take away my life for I am not better then my Fathers And afterwards as we reade God graunted vnto him more then he did desire for the Lord tooke him away vp into Heauen in a whirlewinde which taking vp of Eliah after this sort into heauen was farre better and more easie for him then the ordinary common death of all men Who can expresse what a griefe it is to the childe of God to bee inclosed and compassed about with wicked and vngodly miscreants by whom God is all the day long blasphemed and dishonoured What a torture and torment it is to such as feare the Lord and are godly minded to liue in the midst of a froward peruerse and crooked generation continually prouoking Gods wrath by reason of their wicked liues and deedes It would make a mans heart to bleed to heare consider how swearing blaspheming cursed speaking rayling slandering quarrelling contending ieasting mocking scoffing flattering lying dissembling vaine corrupt filthy scolding scurrilous loose and idle talking that ouerflow in all places so that men that feare God had better bee any where then in the company of most men This made the Prophet Dauid to crie out and say Ps 120.5.6.7 Woe is mee that I soiourne in Mesech that I dwell in the tents of Kedar my soule hath too long dwelt with him that hateth peace I am for peace but when I speake they are for warre Lot was fore vexed and grieued with the vncleane conuersation of the wicked and therefore it is sayd that the Lord deliuered iust Lot vexed with the filthy conuersation of the wicked 2. Pet. 2.7.8 for that righteous man dwelling amongst them in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deeds As the World in all ages heretofore hath not knowne the pure and straight paths of God so in these present euill dayes of ours the true and right Profession of Christianitie is counted of many Puritanisme and precisenesse phantasticall affectation of singularitie and popularitie and hipocrisie True it is indeede that as there are true Preachers and true Beleeuers so Sathan stirres vp counterfeits that haue an outward shew and resemblance of them but are not purged from their inwarde filthinesse Pro. 30.12 These are they that Worldlings stumble at concluding thus Euen so are they all therefore their profession is but a kind of Sect and to follow the common course practise of the world is the surest and safest way And here Sathan hath his desire Againe if any godly man that hath alwayes made conscience of his wayes shall offend although of meere infirmity or occasioned by some strong temptation but yet so as hee may iustly be taxed why then the matter is out of all doubt both he and all his ranke are hypocrites and none else Such is the blindnesse of the world and their preiudicate opinion of the children of God But to you that are of this vncharitable opinion giue mee leaue to speake thus much You boast your selues to bee the children of God and the true members of Christ though carelesse of your wayes but as for others who make conscience of their wayes you make mockes on them with your mouthes and you deuise termes for them to make them accounted factious sectaries hypocrites and I know not what they are your gazing stockes and taunting Prouerbes Concerning which sect Act. 28.22 we know that euery where it is spoken against but where is your deuotiō where is your zeale where is your repentance where is your feruency sobrietie prayer thanksgiuing humilitie What fruites of the Spirit appeare in you what loue of God in zealous exercises of Gods worshippe what contempt of the worlds pompe pride pleasure vanity in your moderate liuing conuersation What regard of the afflictions of Ioseph Yea your bodies are your Idols and your soules like drudges doe homage to your bodyes this appeareth in your excessiue fare costly apparrell varieties of fashions in your curiositie in the putting on thereof in your wanton sports daliances pleasures and such like But for a conclusion let me leaue this as a bone for you to gnaw on That stumbling blockes shall euer bee cast before the feet of the wicked yet shall the Lanthorn of Gods word shine vnto them to guide them without stumbling or erring notwithstanding stumble they will and fall downe euen to the breaking of their neckes for their owne wickednes blindeth them yea and they wilfully out of the hardnesse of their hearts close their eyes against the wayes of truth because the wayes of error death and destruction are more pleasant vnto them Furthermore woe shall bee to them that wrong by word or deede or writing the least of Gods little ones who are so deare to the Lord as the apple of his eye Zac. 2.8 Therefore let the scorners and enemies of good men remember That Israel is as a thing hallowed to the Lord Ier. 2.3 all they that eate it shall offend Euill shall come vpon them saith the Lord Men may dippe their tongues in venome Reu. 22.11 and their pennes in poyson and keepe the garments of such as stone Stephen but the Lord will auenge the cause of his poore ones he will not alwayes hold his peace nor hide his face Therefore in the meane time till wee can haue our desire in this case We must take great care that we delight not in their euill company and if it be our hap sometime to bee amongst them let vs take heede wee be not polluted and defiled by their company for it is a common and a true saying that hee that toucheth pitch shall bee defiled therewith so he that doth conuerse with them must looke to be defiled with their company If a man that had wallowed in the myre and tumbled in the filthie channell should offer to company with vs wee would loath
freed from iniquity necessity calamitie and mortality enioying secure quietnesse quiet ioyfulnesse ioyfull blessednesse blessed euerlastingnesse and euerlasting happinesse Where is also certaine assurance perfect deliuerance assured eternity eternall quietnesse quiet happinesse happy pleasure and pleasurable ioy and glorie the happy Trinity and Vnity of Trinitie and Deity of Vnity and blessed sight of Deity this is the Masters ioy oh ioy aboue all ioy besides which there is no ioy And what can we imagine that may delight vs Mat. 13.43 that we shall not haue there in infinite fulnesse Wouldest thou haue sweet musicke there shalt thou enioy the harmonious melody of the heauenly Saints and Angels which sing day and night before the throne Wouldst thou haue beauty and excellencie of body there thou shalt be like to the Angels and shalt shine as the Sunne in the kingdome of thy Father Wouldst thou haue pleasure and delight there thou shalt be abundantly satisfied saith the Psalmist Psal 36.8 with the fatnesse of Gods house and he shall make thee drinke of the riuers of his pleasures Wouldst thou haue wisedome there thou shal enioy the full view and sight of Wisedome it selfe Wouldst thou desire concord vnity and friendship there thou shalt loue God aboue thy selfe and God shal loue thee better then thou canst loue thy selfe and there all the Angels and Saints shall haue but one wil and one mind and shal be of one accord and that shall bee agreeing with Gods will Wouldst thou haue power Luke 19.17 there thou that hast beene here faithful of a litle shalt be made ruler ouer much Wouldest thou haue honour there thou shalt come to honor by inheriting of a kingdome and in this kingdome the Lor● will honour thee with his owne attendance Wouldst thou haue blessed company there shalt thou enioy the blessed societie and company of his Saints and Angels and the presence of Christ Psal 17.15 and of God and shalt as the Psalmist saith behold the face of God in righteousnesse and shall bee satisfied with his Image and likenesse Againe euer splendent shall the habitation of Gods Saints be it shal not need Sun for the Lambe is the light of it the Saints that are saued shal walke in the light of it and the Kings of the earth sh●ll bring their honor and glory vnto it the gates of it shal not be shut by day for there shall be no night there and the glory both of the Iew and Gentile shall be brought vnto it What should I say more as I coul● so haue I told let the heart conceiue the rest yet so as a most pleasant place and most ioyfull presence a most happie estate of blessednes shall be your portion in an endlesse glory I cannot speake as I would and yet my heart is full breake it wil if I may not vent it pardon me therefore a while to beate backe these fearefull passions of your mortalitie with further impression of your eternitie and consider then how great and glorious this change and alteration will be There shall be tranquillitie without storme libertie with out restraint ioy without interruption eternity without cessation yee shall haue eyes without teares hearts without sorrow soules without sinne Your knowledge shall bee without doubting or discourse for yee shall see God and all goodnesse all at once your loue shall leuell at the highest nor shall it faile to fall vpon the lowest of his Saints yee shall haue what you can desire and yee shall desire nothing but what is good for as one hath truely said he is not blessed who inioyeth not all hee will and yet willeth nothing but what is good yee shall heare melodious songs euen the songs of Sion Reuel 5.13.14 Psalmes Hymnes and Prayses more sweete then the harmonie of the heauens when all that celestiall hoast shall fill that holy vault with an Halleluiah to the Almightie Reuel 19.1 and say Honor Glory Maiestie Power Dominion and Might be ascribed to him that sitteth vpon the Throne both now and for euer And heere as the blessed Apostle saith God shall be all in all vnto vs meate to our taste 1. Cor. 15.28 bewtie to our eyes perfumes to our smell musicke to our eares What shall I say more but as the Psalmist saith Psal 87.3 Glorious things are spoken of thee O Citie of God Selah Againe all this and all the former ioyes shall bee for euer and without interruption and of this kingdome saith the Euangelist Luke Luke 1.33 there shall be no end The King hereof is Christ ●he Law is loue the subiects are the Saints Reu. 10.6 and the bounds of this Empire are endlesse tyed to no returne either of terme or time for time shall bee no more Diuines are wont to shadow out Eternitie by the similitude of a little bird drinking vp a drop of water ou● of the sea if euery thousand thousand yeares the bird should come and drinke vp but one drop yet the sea might be drie at length But yet this lasting of the sea is nothing in comparison to the lasting of the glory of heauen And for your speedie passage out of this world into that endlesse glorie yee shall goe nay yee shall flye as Saint Augustine saith with as great haste as happinesse Luke 23.47 2. Iohn 2.18 1. Cor. 15.52 This day saith our Sauiour Christ euen now saith Saint Iohn In the twinckling of an eye saith the blessed Apostle Saint Paul all shall be changed at the day of Doome and why not at the day of Death For if the bodie shal be where the minde wil when it is glorified why shall not the soule bee where and when God will when it is deliuered I say Rom. 8.21 deliuered out of the bondage of corruption wherein it is into the glorious libertie of the sonnes of God where it should be The silly eye of flesh and bloud may happily demurre vpon the distance and thinke how it can bee possible that the soule should passe with such speed from this earthly house of clay to that high glorious and heauenly habitation dwelling the eight Sphere as some write being distant from the earth euery where twentie thousand Semidiameters which calculated aright and numbred with our miles maketh a million of Germane miles which is one thousand thousand Surely I dare determine of no particuler but say in generall as Balaam did of Israel in the booke of Numbers where he saith Numb 23.10 Who can count the dust of Iacob and the number of the fourth part of Israel So who can tell the distance of the heauens Prou. 25.3 The heauen for height saith the Wise-man and the earth for depth and the hearts of Kings are vnsearchable Howbeit be the distance neuer so great and the roome neuer so close where the partie dieth yet speedie may be the soules passage to this glory when it is done by the power of God Marke 10.27