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THE DAMPE OF DEATH, BEATEN BACKE WITH THE glorious light and life of Iesus Christ. Colloss. 3. verse. 3.4.
THE DAMPE OF DEATH, BEATEN BACK WITH THE glorious Light and life of Iesus christ. Colossus. 3. verse. 3.4.
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For yee are dead, and your life is hidde with Christ in good.
For ye Are dead, and your life is hid with christ in good.
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When Christ which is our life shall appeare, then shall yee also appeare with him in glorie.
When christ which is our life shall appear, then shall ye also appear with him in glory.
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WHen I last supplied this place in your honourable presence as now I doe, and preached vnto those poore delinquents then readie to die by the doome of iustice;
WHen I last supplied this place in your honourable presence as now I do, and preached unto those poor delinquents then ready to die by the doom of Justice;
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I was sharpely censured of some, that I preached too much mercie, and too little Iudgement,
I was sharply censured of Some, that I preached too much mercy, and too little Judgement,
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and that like an vnskilfull Samaritan, I powred into the sores of those wounded soules and broken hearts ouer much oyle, and too little vineger.
and that like an unskilful Samaritan, I poured into the sores of those wounded Souls and broken hearts over much oil, and too little vinegar.
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Which and if I did, I might well say with the Prophet Ieremiah, in a cause not much different;
Which and if I did, I might well say with the Prophet Jeremiah, in a cause not much different;
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O my God, if I be deceiued, thou hast deceiued me, thou hast deceiued me with the extent of thy mercy, which reacheth farre, Oh my God, if I be deceived, thou hast deceived me, thou hast deceived me with the extent of thy mercy, which reaches Far,
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euen from the nethermost hell, to the highest heauens:
even from the nethermost hell, to the highest heavens:
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Thou hast deceiued me with the height of thy mercie, which is aboue all thy workes,
Thou hast deceived me with the height of thy mercy, which is above all thy works,
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for thy mercie O Lord stretcheth it selfe vnto the heauens, and thy truth vnto the cloudes:
for thy mercy Oh Lord Stretcheth it self unto the heavens, and thy truth unto the Clouds:
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thou hast deceiued me with the depth of thy mercie, for one depth calleth vpon an other,
thou hast deceived me with the depth of thy mercy, for one depth calls upon an other,
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but that of mercie swalloweth vp all:
but that of mercy swalloweth up all:
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Nay thou hast deceiued me with thine holy offerings of mercie vpon thine holy Altar, who hast said, I will haue mercie and not sacrifice;
Nay thou hast deceived me with thine holy offerings of mercy upon thine holy Altar, who hast said, I will have mercy and not sacrifice;
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But oh my God, thou art not deceiued, neither can thy mercies be limited in thy bountie,
But o my God, thou art not deceived, neither can thy Mercies be limited in thy bounty,
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and why shall they be straitned in my bowels?
and why shall they be straitened in my bowels?
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It may be Nature hath made me ouermilde, and the sinnes of the world require I should be seuere,
It may be Nature hath made me ouermilde, and the Sins of the world require I should be severe,
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yet this must I say withall, that neither my ouermilde disposition, nor yet the worlds transgression, shall euer make me cruell against the penitent.
yet this must I say withal, that neither my ouermilde disposition, nor yet the world's Transgression, shall ever make me cruel against the penitent.
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And such you are, whose salt teares this day, doe well expresse your sorrowfull hearts, who hauing beene humbled, at the barre of Gods Iustice,
And such you Are, whose salt tears this day, do well express your sorrowful hearts, who having been humbled, At the bar of God's justice,
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why should you not appeale to the barre of his mercie, to seeke and sue for grace to helpe in time of need.
why should you not appeal to the bar of his mercy, to seek and sue for grace to help in time of need.
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For when is need if not now? when the feare of death is before your face,
For when is need if not now? when the Fear of death is before your face,
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when the horrour of your sinnes cryeth vengeance against your soules, whē your best friends faile you,
when the horror of your Sins Cries vengeance against your Souls, when your best Friends fail you,
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and this whole world forsaketh you, when Sathan winnoweth you like wheate, because he knoweth he hath but a short time,
and this Whole world Forsaketh you, when Sathan winnoweth you like wheat, Because he Knoweth he hath but a short time,
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when is need, if not now? to pray that your faith faile you not, that the Lord would be propitious,
when is need, if not now? to pray that your faith fail you not, that the Lord would be propitious,
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and that no temptation fall vpon you greater then you are able to beare, but that euen in the middest of the temptation, the Lord would giue you a gratious issue,
and that no temptation fallen upon you greater then you Are able to bear, but that even in the midst of the temptation, the Lord would give you a gracious issue,
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and that so vpon your dissolution which is at hand, you might be translated out of this miserable world, to liue with God in the mercies of a better.
and that so upon your dissolution which is At hand, you might be translated out of this miserable world, to live with God in the Mercies of a better.
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Pardon me then againe to passe by these turbulent waters of Iorden, I meane of Iudgement that runne roughly vpon the Rockes of your sinne,
Pardon me then again to pass by these turbulent waters of Jordan, I mean of Judgement that run roughly upon the Rocks of your sin,
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and giue me leaue yet still to bathe in the sweete running waters of Shilo, I meane mercie, that goe softly by Syon, and when Iordan is driuen backe with the Ocean of Gods mercies, you may more speedily make your passage into Canaan the land of your inheritance.
and give me leave yet still to bathe in the sweet running waters of Shilo, I mean mercy, that go softly by Syon, and when Iordan is driven back with the Ocean of God's Mercies, you may more speedily make your passage into Canaan the land of your inheritance.
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Now therefore to you, be it spoken poore suppliants, ouer whom we pray with teares, and preach with passion, lift vp your hearts aboue the height of all Sublimitie:
Now Therefore to you, be it spoken poor suppliants, over whom we pray with tears, and preach with passion, lift up your hearts above the height of all Sublimity:
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Settle your affections on things that are aboue, and not on things that are belowe.
Settle your affections on things that Are above, and not on things that Are below.
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For thoe yee be dead, what of that? yet your life is hid with Christ in God,
For thoe ye be dead, what of that? yet your life is hid with christ in God,
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and when Christ which is your life shall appeare, then shall yee appeare with him in glorie.
and when christ which is your life shall appear, then shall ye appear with him in glory.
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The Text is like the fierie Chariot that carried vp Eliah into heauen, which thoe happily it might turne his bodie into Synders,
The Text is like the fiery Chariot that carried up Elijah into heaven, which thoe happily it might turn his body into Synders,
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yet it neuer left him, till it had brought his soule into solace.
yet it never left him, till it had brought his soul into solace.
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And it runnes as you may heare see vpon three wheeles, the first is of death, the second of life, and the third, of glorie.
And it runs as you may hear see upon three wheels, the First is of death, the second of life, and the third, of glory.
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Death goeth before, Life followeth after, and glorie perfecteth all:
Death Goes before, Life follows After, and glory perfecteth all:
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and so as I may say, there is blessednes in death, there is blessednes in life,
and so as I may say, there is blessedness in death, there is blessedness in life,
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and there is blessednes in glorie, and with this three folde gable yee are halled vp to heauen.
and there is blessedness in glory, and with this three fold gable ye Are halled up to heaven.
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Yee are dead, that is your blessed mortification; Your life is hid with Christ in God, that is your blessed regeneration:
Ye Are dead, that is your blessed mortification; Your life is hid with christ in God, that is your blessed regeneration:
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And when Christ which is your life shall appeare, then shall yee appeare with him in blessednes, that is your glorie:
And when christ which is your life shall appear, then shall ye appear with him in blessedness, that is your glory:
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Or thus, yee are dead, that is your blessed crosse, but your life is hid in Christ, that is your blessed shade or couer,
Or thus, ye Are dead, that is your blessed cross, but your life is hid in christ, that is your blessed shade or cover,
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and when Christ shall appeare, then shall yee appeare with him in glorie, that is your blessed crowne and diadem of all heauenly delights.
and when christ shall appear, then shall ye appear with him in glory, that is your blessed crown and diadem of all heavenly delights.
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It is said of aged Isaacke, that when his sonne Iacob had prepared for him such sauourie meate as his soule loued, cooked and seasoned with the cunning hand of Rebeckah his mother, Isaack called vnto him, It is said of aged Isaacke, that when his son Iacob had prepared for him such savoury meat as his soul loved, cooked and seasoned with the cunning hand of Rebekah his mother, Isaac called unto him,
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and said, Come hither my sonne, and let me kisse thee before I die, for me thinkes the smell of thy garments is like vnto the smell of a field which the Lord hath blessed.
and said, Come hither my son, and let me kiss thee before I die, for me thinks the smell of thy garments is like unto the smell of a field which the Lord hath blessed.
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Though most of you be young, yet are yee now aged & dead to this world, as Isaacke was,
Though most of you be young, yet Are ye now aged & dead to this world, as Isaacke was,
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and I hope the meate prepared for you, is such sauorie meate as your soule loueth, Cooked with a more curious and cunning hand,
and I hope the meat prepared for you, is such savoury meat as your soul loves, Cooked with a more curious and cunning hand,
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then that of Rebeckah, for the spirit of God hath spoken it, by the mouth of Paul, and therefore come and kisse your Christ before yee die,
then that of Rebekah, for the Spirit of God hath spoken it, by the Mouth of Paul, and Therefore come and kiss your christ before ye die,
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sith the sweete smell and odour thereof, is like vnto the smell of a field which the Lord hath blessed;
sith the sweet smell and odour thereof, is like unto the smell of a field which the Lord hath blessed;
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For now are yee blessed in death, blessed in life, and blessed in glorie.
For now Are ye blessed in death, blessed in life, and blessed in glory.
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First then my deare brethren, beloued and longed for, I say beloued in the best loue which is of Iesus Christ,
First then my deer brothers, Beloved and longed for, I say Beloved in the best love which is of Iesus christ,
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and longed for, with a longing desire of your speedie saluation, euen at the instant of your desolution;
and longed for, with a longing desire of your speedy salvation, even At the instant of your dissolution;
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let it not seeme strange vnto you, that there should be a blessednes in death. The truth hath spoken it, you may belieue it.
let it not seem strange unto you, that there should be a blessedness in death. The truth hath spoken it, you may believe it.
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The dead that die in the Lord are fully blessed, Amodo, euen now they rest from their labours, and their workes follow them. The dead that die in the Lord Are Fully blessed, Amodo, even now they rest from their labours, and their works follow them.
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This voyce saith Iohn fell downe from heauen, that in the sweete ayre thereof, breathing life into our soules, our dead and dul, harts might be comforted,
This voice Says John fell down from heaven, that in the sweet air thereof, breathing life into our Souls, our dead and dul, hearts might be comforted,
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and euen here in the midst of death, neuer to despaire of life.
and even Here in the midst of death, never to despair of life.
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You haue heard belowe in this valley of teares many fearefull voyces, when sinne and shame runne after you as it were with Hue and Crye, and when yee weare taken in your transgressions against God and the King, it was a fearefull voyce,
You have herd below in this valley of tears many fearful voices, when sin and shame run After you as it were with Hue and Cry, and when ye wear taken in your transgressions against God and the King, it was a fearful voice,
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when putting your selues vpon God and your countrey, yee were found guiltie by the verdict of twelue iust men,
when putting your selves upon God and your country, ye were found guilty by the verdict of twelue just men,
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yet more were yee daunted, when yee were sentensed to die with this irreuocable doome, from the mouth of Gods minister:
yet more were ye daunted, when ye were sentenced to die with this irrevocable doom, from the Mouth of God's minister:
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yee shall goe to the prison, from whence yee came, thence to the place of execution, there shall you hang,
ye shall go to the prison, from whence ye Come, thence to the place of execution, there shall you hang,
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vntill you be dead, and Christ haue mercie vpon your soules:
until you be dead, and christ have mercy upon your Souls:
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your hearts were shaken to heare that voyce, and the mercifull Iudge tendering dropped downe teares to pronounce the Iudgement, the standers by were compassionate,
your hearts were shaken to hear that voice, and the merciful Judge tendering dropped down tears to pronounce the Judgement, the standers by were compassionate,
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and the whole Bench was moued with your miserie, yet what of all this? Sith all these voyces are beaten backe, with a voyce of greater Maiestie:
and the Whole Bench was moved with your misery, yet what of all this? Sith all these voices Are beaten back, with a voice of greater Majesty:
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Euen thus, The dead that die in the Lord are fully blessed.
Even thus, The dead that die in the Lord Are Fully blessed.
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Or as it is in my Text, Yee are dead, but your life is hid with Christ, in God, &c.
Or as it is in my Text, Ye Are dead, but your life is hid with christ, in God, etc.
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But happily it may seeme a Paradox to your passionate hearts, that a man should wither, and yet flourish:
But happily it may seem a Paradox to your passionate hearts, that a man should wither, and yet flourish:
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that a man should be breathles, & yet breath: that a man should be senselesse, and yet feele:
that a man should be breathless, & yet breath: that a man should be senseless, and yet feel:
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that a man should be dead, and yet aliue: Ye are dead, yet is your life hid in Christ, &c.
that a man should be dead, and yet alive: You Are dead, yet is your life hid in christ, etc.
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Surely, Nature can neuer sounde it, yet grace may apprehend it thus: It is possible to die to sinne, and yet liue to righteousnes.
Surely, Nature can never sound it, yet grace may apprehend it thus: It is possible to die to sin, and yet live to righteousness.
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It is possible to die to this world, and yet liue to a better.
It is possible to die to this world, and yet live to a better.
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It is possible (like a Dead man) to walke vpon this Earth, and yet to haue his cōuersation in Heauen.
It is possible (like a Dead man) to walk upon this Earth, and yet to have his Conversation in Heaven.
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Nay, it is possible that heauen & earth should so blend in one, as that one,
Nay, it is possible that heaven & earth should so blend in one, as that one,
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and the selfe same man, should be dead in himselfe, and yet liue to his God.
and the self same man, should be dead in himself, and yet live to his God.
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It was so with Saint Paule, when hee said, Whether in the bodie, or out of the bodie, I cannot tell, God hee knoweth,
It was so with Saint Paul, when he said, Whither in the body, or out of the body, I cannot tell, God he Knoweth,
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but me thinkes I see things that are invtterable: but me thinks I see things that Are inutterable:
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It was so with Iohn, when Rauished in spirit, he fell down dead vpon the sight,
It was so with John, when Ravished in Spirit, he fell down dead upon the sighed,
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and at the feete of that heauenly vision. It was so with Daniel, when groueling vpon the ground, hee lay as dead:
and At the feet of that heavenly vision. It was so with daniel, when groveling upon the ground, he lay as dead:
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yet heard a voyce betweene the Bankes of Hula (which said) Gabriell, make this dead man to vnderstand the Vision;
yet herd a voice between the Banks of Hula (which said) Gabriel, make this dead man to understand the Vision;
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It was so with Ezekiel, at the Riuer Kebar, when he was caried betweene heauen & earth by the haires of his head:
It was so with Ezekielem, At the River Kebar, when he was carried between heaven & earth by the hairs of his head:
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And so both heard & saw the diuine vision.
And so both herd & saw the divine vision.
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All these were aliue, and yet dead, they were rauished in spirit, and therefore lauish of their bodies: All these were alive, and yet dead, they were ravished in Spirit, and Therefore lavish of their bodies:
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their thoughts were not mortall, whether in their bodies, or out of their bodies, they could not tell:
their thoughts were not Mortal, whither in their bodies, or out of their bodies, they could not tell:
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Nor did they care, either for the crosses or comfortes of this transitorie worlde, so they might solace their soules in the Ioyes of a better.
Nor did they care, either for the Crosses or comforts of this transitory world, so they might solace their Souls in the Joys of a better.
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The vse is good, to make the burden of your death more tollerable, in the comforts of a better life. Oh beare it with patience:
The use is good, to make the burden of your death more tolerable, in the comforts of a better life. O bear it with patience:
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and let your Earthly passions be moulded with heauenly patience: Patientia vera, ipsum amat, quem portat:
and let your Earthly passion be moulded with heavenly patience: Patientia vera, ipsum amat, Whom Portat:
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True patience loues it burthen, and let the visions of God, & thoughts of immortalitie, Mortifie your members, with your mindes, let them kill your Earthly affections:
True patience loves it burden, and let the visions of God, & thoughts of immortality, Mortify your members, with your minds, let them kill your Earthly affections:
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So shall you passe without grieuances, and say, Multi vident Punctiones, sed non vident Vnctiones:
So shall you pass without grievances, and say, Multi vident Punctiones, sed non vident Vnctiones:
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Many see our Afflictions, what they are outward, but they do not feele our consolations, what they are inward.
Many see our Afflictions, what they Are outward, but they do not feel our consolations, what they Are inward.
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Wee are dead, and what of that, Sith our life is hid with CHRIST in GOD? who will Crowne vs euen vppon the Crosse, with glorie and Immortalitie:
we Are dead, and what of that, Sith our life is hid with CHRIST in GOD? who will Crown us even upon the Cross, with glory and Immortality:
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Neuer to die any more, neuer to sinne any more, neuer to sigh any more:
Never to die any more, never to sin any more, never to sighs any more:
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For Teares shall bee taken from our Eyes, sorrow from our soules, and sinne from our Hands, wee shall now walke before the Lord in the land of the liuing.
For Tears shall be taken from our Eyes, sorrow from our Souls, and sin from our Hands, we shall now walk before the Lord in the land of the living.
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Oh, but life is sweet, and death is fearfull, how may I be prepared against that houre, to vndergo it in a Christian patience, without earthly passiōs? I answer.
O, but life is sweet, and death is fearful, how may I be prepared against that hour, to undergo it in a Christian patience, without earthly passion? I answer.
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There bee three things that make Death tollerable to each Christian, The first is, the necessity of dying:
There be three things that make Death tolerable to each Christian, The First is, the necessity of dying:
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The second is, the Fecilitie of dying: And the third is, the falicitie of dying.
The second is, the Fecilitie of dying: And the third is, the falicitie of dying.
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For the first, that which cannot be auoyded by any power, it must be endured with all patience:
For the First, that which cannot be avoided by any power, it must be endured with all patience:
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The first Age had it, it may pleade Antiquitie. The second Age felt it, it may pleade continuance.
The First Age had it, it may plead Antiquity. The second Age felt it, it may plead Continuance.
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And this last Age hath it, it will pleade propertie in all flesh, till Sinne and Time shalbe no more;
And this last Age hath it, it will plead property in all Flesh, till Sin and Time shall no more;
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Call it then no newe thing, that is so antient: Call it no strange thing, that is so vsuall:
Call it then no new thing, that is so ancient: Call it no strange thing, that is so usual:
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and call it not an euill properly thine, which is so common with all the world.
and call it not an evil properly thine, which is so Common with all the world.
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Wilt thou feare that done, which is alwayes a dooing? (I meane thy dying) and fearest thou to die in thy last day,
Wilt thou Fear that done, which is always a doing? (I mean thy dying) and Fearest thou to die in thy last day,
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when by little and little thou dyest euery day? Oh well said Saint Paule, by our reioycing, which I haue in Christ Iesus our Lord, I die daylie: Why then I may well say, Yee are alwayes a dying,
when by little and little thou Dies every day? O well said Saint Paul, by our rejoicing, which I have in christ Iesus our Lord, I die daily: Why then I may well say, Ye Are always a dying,
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and death is still a doing.
and death is still a doing.
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Death is the Ladie and Empresse of all the world, it ceazeth vpon all Flesh, without surrender of anie, till the day of restauration:
Death is the Lady and Empress of all the world, it ceazeth upon all Flesh, without surrender of any, till the day of restauration:
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No place, no Time, no presence, can backe it.
No place, no Time, no presence, can back it.
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There is no priuiledge against the graue, there is no pittie in the graue, there is no pleading with the graue:
There is no privilege against the graven, there is no pity in the graven, there is no pleading with the graven:
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And therefore Antiquitie, neuer made Altar to Death, or did deuotion to it, because it was implacable:
And Therefore Antiquity, never made Altar to Death, or did devotion to it, Because it was implacable:
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Euer found to be cruell, and neuer felt to be kinde.
Ever found to be cruel, and never felt to be kind.
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But it may bee you will say, I might yet liue longer, for I am young, and in my blood:
But it may be you will say, I might yet live longer, for I am young, and in my blood:
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I answere, there is no time now to consult with flesh and blood, but readily to obey the Heauenly call:
I answer, there is no time now to consult with Flesh and blood, but readily to obey the Heavenly call:
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and for your fewe yeares, Seneca saith well, He that dieth when hee is young, is like one that hath lost a Dye, wherewith hee might rather haue lost then wonne:
and for your few Years, Senecca Says well, He that Dieth when he is young, is like one that hath lost a Die, wherewith he might rather have lost then won:
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Moe yeares might haue insnared you with moe sinnes, and haue hardned you in your impenitencie, to the hazarde of your liues in this world,
More Years might have Ensnared you with more Sins, and have hardened you in your impenitency, to the hazard of your lives in this world,
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and your soules in an other:
and your Souls in an other:
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And for the flower of your youth, if you compare it with Aeternity, whither now you goe,
And for the flower of your youth, if you compare it with Eternity, whither now you go,
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and long after, all are equally young, and equally olde, for the most extended Age of a man in this worlde is but as a pointe,
and long After, all Are equally young, and equally old, for the most extended Age of a man in this world is but as a point,
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or a Minute, & the most contracted can be no lesse.
or a Minute, & the most contracted can be no less.
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And here from the necessitie of dying, come wee to the facilitie of dying, which maketh it lesse fearfull, and more tollerable:
And Here from the necessity of dying, come we to the facility of dying, which makes it less fearful, and more tolerable:
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For that the Sense of Death is of no continuance, It is buryed in it birth, it vanisheth in it thought,
For that the Sense of Death is of no Continuance, It is buried in it birth, it Vanishes in it Thought,
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and the paine is no sooner begunne, but it is ended.
and the pain is no sooner begun, but it is ended.
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Though the Flesh bee fraile, yet the spirit is strong, to encounter the crueltie of death:
Though the Flesh be frail, yet the Spirit is strong, to encounter the cruelty of death:
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and to make it rather a kinde kisse, then a cruell Crosse.
and to make it rather a kind kiss, then a cruel Cross.
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Christ said at his death, Father, Now the houre is come, glorifie thy Sonne. Is there glorie in Death? And is it but an houre? Non manet diu, quòd in horam tantum manet:
christ said At his death, Father, Now the hour is come, Glorify thy Son. Is there glory in Death? And is it but an hour? Non manet Diu, quòd in horam Tantum manet:
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It is of no long abode, that abides but an houre.
It is of no long Abided, that abides but an hour.
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And little doe I doubt, but in that houre, the soule is more rauished with the sight of GOD, then the bodie is tormented with the sense of death.
And little do I doubt, but in that hour, the soul is more ravished with the sighed of GOD, then the body is tormented with the sense of death.
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Nay, I am further perswaded, in the very soule of my soule, that in the houre of death, the passion of mortalitie is so beaten backe, with the Impression of Aeternitie,
Nay, I am further persuaded, in the very soul of my soul, that in the hour of death, the passion of mortality is so beaten back, with the Impression of Eternity,
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as the flesh feeleth nothing, but what the soule offereth, and that is God from whom it came, and whither it would:
as the Flesh feeleth nothing, but what the soul Offereth, and that is God from whom it Come, and whither it would:
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as Saint Augustine saith, Eadem facilitate, qua foelicitate; with as great haste, as happines:
as Saint Augustine Says, Same facilitate, qua foelicitate; with as great haste, as happiness:
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And so I passe from the facilitie of dying, to the Felicitie and blessednes, that commeth thereby.
And so I pass from the facility of dying, to the Felicity and blessedness, that comes thereby.
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Of which I may say, as Sampson did of his riddle, Out of the eater came meate,
Of which I may say, as Sampson did of his riddle, Out of the eater Come meat,
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and out of the strong came sweetnes: and out of the strong Come sweetness:
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Now the meate that cōmeth out of this eater, and sweetnes that proceedeth foorth of this strong one, is a Sessation of all euill, Now the meat that comes out of this eater, and sweetness that Proceedeth forth of this strong one, is a Sessation of all evil,
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and an endowmēt of all good:
and an endowment of all good:
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all euill both poenae & culpae, are swallowed vp of death, and by that dore, we haue ready passage to all blessednes, wher all good & God is.
all evil both Poenae & Culpae, Are swallowed up of death, and by that door, we have ready passage to all blessedness, where all good & God is.
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Man that is borne of a Woman, hath but a short time to liue, and is full of miserie: Man that is born of a Woman, hath but a short time to live, and is full of misery:
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Oh sweete Death that turneth time into Aeternitie, and miserie into mercie.
O sweet Death that turns time into Eternity, and misery into mercy.
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This made Saint Paul to say, I desire to be dissolued, and to bee with Christ.
This made Saint Paul to say, I desire to be dissolved, and to be with christ.
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This made Dauid to daunce, in the middest of his Affliction, when he saide, I should verily haue fainted,
This made David to dance, in the midst of his Affliction, when he said, I should verily have fainted,
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but that I verily trust to see the goodnes of God, in the land of the liuing. but that I verily trust to see the Goodness of God, in the land of the living.
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This hath supported the soules of Gods Saints, in the Seas of their sorrowes, when they thought vpon the day of their dissolution, wherin they should be made glorious by deliuerance.
This hath supported the Souls of God's Saints, in the Seas of their sorrows, when they Thought upon the day of their dissolution, wherein they should be made glorious by deliverance.
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And therefore whether you please to define or diuine of Death what it is, if it be rightly broken into it parts,
And Therefore whither you please to define or divine of Death what it is, if it be rightly broken into it parts,
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and passages, the Elect of God shall finde it, A going out of prison, a shaking off of Gyues,
and passages, the Elect of God shall find it, A going out of prison, a shaking off of Gives,
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an end of banishment, a burster of Bands, a destruction of toyle, an Arriuing at the Hauen, a Iourney finished, the laying away of a heauy burthen, the lighting from a mad and furious horse, a deliuerance from a ruinous house, and house of claye:
an end of banishment, a burster of Bans, a destruction of toil, an Arriving At the Haven, a Journey finished, the laying away of a heavy burden, the lighting from a mad and furious horse, a deliverance from a ruinous house, and house of clay:
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The end of all griefes, the escape of all dangers, the destroyer of all euils, Natures due, Countreys ioy, Heauens blisse:
The end of all griefs, the escape of all dangers, the destroyer of all evils, Nature's due, Countries' joy, Heavens bliss:
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And all this, for that by Death the doore is open, and passage made to Blessednes, Rest, and Immortalitie:
And all this, for that by Death the door is open, and passage made to Blessedness, Rest, and Immortality:
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According to that of him who died for all: According to that of him who died for all:
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Ought not Christ to haue suffered, and so to haue entered into his rest? You may not leape out of your mothers warme wombe, into your fathers hotte Ioy,Ought not christ to have suffered, and so to have entered into his rest? You may not leap out of your mother's warm womb, into your Father's hot Joy,
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but you must a while endure death, that yee may be dignified, I had almost said deified, and surely you shall be neare it,
but you must a while endure death, that ye may be dignified, I had almost said deified, and surely you shall be near it,
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for yee are borne of God, and yee shall be fashioned like vnto Christ, and followe the lambe whither euer he goeth:
for ye Are born of God, and ye shall be fashioned like unto christ, and follow the lamb whither ever he Goes:
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And now tell me in lieue of all I haue said, if death doe thus diuide vs from all euill,
And now tell me in lieve of all I have said, if death do thus divide us from all evil,
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and put vs into all good, if death be like the gathering Ost Dan, that commeth last to gather vp the lost and forlorne hope in this world, that they may be found in a better,
and put us into all good, if death be like the gathering Ost Dan, that comes last to gather up the lost and forlorn hope in this world, that they may be found in a better,
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whether is it better to liue in sorrowe, or die with solace?
whither is it better to live in sorrow, or die with solace?
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Let Agamedes and Trophonius assoile the doubt, of whom it is written by Plato in his Axioco, that after they had built the Temple of Apollo Delphicke, they begged of God, he would grant them that which would be most beneficiall for them, whereupon they went to bed,
Let Agamedes and Trophonius assoil the doubt, of whom it is written by Plato in his Axioco, that After they had built the Temple of Apollo Delphic, they begged of God, he would grant them that which would be most beneficial for them, whereupon they went to Bed,
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and there tooke their last sleepe, and the day after, they were found both dead, in token, that the day of death is better,
and there took their last sleep, and the day After, they were found both dead, in token, that the day of death is better,
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then the day of life, this beeing the enterance, that the end of all miserie.
then the day of life, this being the Entrance, that the end of all misery.
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The vse is good in preparing vs to affliction, a continual current euer running ouer our backes,
The use is good in preparing us to affliction, a continual current ever running over our backs,
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euen from our birth, vnto our buriall, with a continuall Archers shot, piercing our vaines,
even from our birth, unto our burial, with a continual Archers shot, piercing our Veins,
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and breaking our bones, & from which we are neuer deliuered, but in the day of our death, when Bonony the sonne of my sorrowe, is turned into Beniamin the sonne of my right hand,
and breaking our bones, & from which we Are never Delivered, but in the day of our death, when Bologna the son of my sorrow, is turned into Benjamin the son of my right hand,
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and Rahels Crosse, is crowned with Ia••s strength.
and Rahels Cross, is crowned with Ia••s strength.
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And heare seasonably may I descend to the next part of my Text, and turne the second wheele, carrying you from death to life, wherein you are hid,
And hear seasonably may I descend to the next part of my Text, and turn the second wheel, carrying you from death to life, wherein you Are hid,
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for your life is hid in Christ, that is your comfort.
for your life is hid in christ, that is your Comfort.
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Nay that is your Tower, and though death like a dampe may seeme to put out all the delights of pleasure,
Nay that is your Tower, and though death like a damp may seem to put out all the delights of pleasure,
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yet when it hath brought vs to the doore of life, it is beaten backe with a more glorious light,
yet when it hath brought us to the door of life, it is beaten back with a more glorious Light,
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for then is your life hid with Christ in God:
for then is your life hid with christ in God:
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there to be carefully kept in grace, that yee may be crowned with him in glorie, Soule now,
there to be carefully kept in grace, that ye may be crowned with him in glory, Soul now,
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and body then, in that blessed vnion of faith, and day of restauration, when this mortalitie shall put one immortalitie.
and body then, in that blessed Union of faith, and day of restauration, when this mortality shall put one immortality.
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I say carefully kept in the bosome of thy Christ, as in a retyring campe after the day of battell, kept as in an hiding place from the winde,
I say carefully kept in the bosom of thy christ, as in a retiring camp After the day of battle, kept as in an hiding place from the wind,
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and as the shadowe of a great rocke in a wearie land, kept vs in a sanctuarie to shrowde in,
and as the shadow of a great rock in a weary land, kept us in a sanctuary to shroud in,
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and as in one of the Cities of refuge to flee vnto, when sinne, hell,
and as in one of the Cities of refuge to flee unto, when sin, hell,
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and death followe after with hue and Cry: kept as Ioseph was in the drie pit at Dothan, frō the rage of his brethren;
and death follow After with hue and Cry: kept as Ioseph was in the dry pit At Dothan, from the rage of his brothers;
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kept as Dauid was in the Caue of Adullam, from the rage of Saul; kept as Elijah was at Hebrō from the ire of Iesabell; kept as the hundreth Prophets were by Obedea frō the furie of Ahab; Nay kept as Ioas was in the louing lap of Ioram, from the bloodie designes of Athalia. kept as David was in the Cave of Adullam, from the rage of Saul; kept as Elijah was At Hebrō from the ire of Jezebel; kept as the Hundredth prophets were by Obedea from the fury of Ahab; Nay kept as Joash was in the loving lap of Ioram, from the bloody designs of Athalia.
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And thus is your life hid in Christ, and so kept as no violence can reach it, no treason can intrap it, no tyrannie can betray it.
And thus is your life hid in christ, and so kept as no violence can reach it, no treason can entrap it, no tyranny can betray it.
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No pollicie or puisance can fetch it out:
No policy or puissance can fetch it out:
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My sheepe saith Christ, heare my voyce and I knowe them, they followe me, and I giue them eternall life, they shall neuer perish, My sheep Says christ, hear my voice and I know them, they follow me, and I give them Eternal life, they shall never perish,
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neither shall any plucke them out of my hands; where he doth not say any mā, but any;neither shall any pluck them out of my hands; where he does not say any man, but any;
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That is to say, any sinne, any death, or any diuell.
That is to say, any sin, any death, or any Devil.
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And therefore I may safely secure my soule in the sweete repose of my God and Christ,
And Therefore I may safely secure my soul in the sweet repose of my God and christ,
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when all my friends flee from me, and all mine enemies fly vpon me, as they did vpon my Christ,
when all my Friends flee from me, and all mine enemies fly upon me, as they did upon my christ,
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when hanging vpon the tree in greatest torments, yet found out an issue, & said, Father into thy hands I commend my spirit.
when hanging upon the tree in greatest torments, yet found out an issue, & said, Father into thy hands I commend my Spirit.
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Againe, if all this be not sufficient to secure thee, yet know further, that Christ is the storehouse and treasurie of all mercie, in whom are hid with thee as the Apostle saith, all the riches of wisedome and knowledge, of grace, mercie, Again, if all this be not sufficient to secure thee, yet know further, that christ is the storehouse and treasury of all mercy, in whom Are hid with thee as the Apostle Says, all the riches of Wisdom and knowledge, of grace, mercy,
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and peace, of loue, life, and saluation, neuer exhausted, but euer full and flowing in all aboundance,
and peace, of love, life, and salvation, never exhausted, but ever full and flowing in all abundance,
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yea, and farre aboue all earthly treasures, in these seuerall respects, Quia violentia non aufertur, Antiquitate non Corrumpitur, Communitate multiplicatur, paupertate acquiritur, iucunditate possidetur, ex spiritualibus Componitur.
yea, and Far above all earthly treasures, in these several respects, Quia Violence non aufertur, Antiquitate non Corrumpitur, Communitate multiplicatur, paupertate acquiritur, iucunditate possidetur, ex Spiritualibus Componitur.
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For the first, the treasure in this storehouse is such, as no violence can fetch it thence, no Moth can eate it, no Canker can corode it, no theeues can break through or steale, no furie, no combustion, no winde from the wildernes, no violēce of the Sabeians, no Caldean bands can burst in where thy God and Christ haue treasured vp thy life, and thy saluation.
For the First, the treasure in this storehouse is such, as no violence can fetch it thence, no Moth can eat it, no Canker can corode it, no thieves can break through or steal, no fury, no combustion, no wind from the Wilderness, no violence of the Sabeians, no Chaldean bans can burst in where thy God and christ have treasured up thy life, and thy salvation.
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Nor is it euer altered with time, decayed, or exhausted.
Nor is it ever altered with time, decayed, or exhausted.
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The Persian store is now emptied, and deuouring time hath eaten out their rich treasure, the Assirian wealth is worne out,
The Persian store is now emptied, and devouring time hath eaten out their rich treasure, the assyrian wealth is worn out,
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and Babels burse is broken downe, the great Maguzin of the Medes is moulded to dust,
and Babels burse is broken down, the great Maguzin of the Medes is moulded to dust,
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and Romes reuenues are lestned since Cesars time, the mightie Monarches of the world are either worne out, or weakened, in their wealth;
and Romes revenues Are lestned since Caesars time, the mighty Monarchs of the world Are either worn out, or weakened, in their wealth;
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in their wit, in their power, and in their puisance.
in their wit, in their power, and in their puissance.
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The imperiall citie is shallow in store, because it is sunke in sinne, and become a cage for all filthie birds.
The imperial City is shallow in store, Because it is sunk in sin, and become a cage for all filthy Birds.
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Lastly, it pittieth me to think vpon Salomons store, when gold and siluer weare as stones in the streete, tract of time hath spent it,
Lastly, it Pitieth me to think upon Solomon's store, when gold and silver wear as stones in the street, tract of time hath spent it,
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and now Ierusalems riches is in her ruines; All these are gone, and their pompe was in the pride of a daies continuance,
and now Ierusalems riches is in her ruins; All these Are gone, and their pomp was in the pride of a days Continuance,
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but the Author of daies, our God and Christ, hath a treasure more permanent, and which abideth euer.
but the Author of days, our God and christ, hath a treasure more permanent, and which Abideth ever.
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Yea, and aboue all the treasures in this world, in a third respect, and that is, Quia Communitate multiplicatur: all earthly treasures are spēt in bestowing, this heauenly wealth is multiplied in giuing;
Yea, and above all the treasures in this world, in a third respect, and that is, Quia Communitate multiplicatur: all earthly treasures Are spent in bestowing, this heavenly wealth is multiplied in giving;
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There is that scattereth saith Salomon and is more increased, there is that spareth and commeth to pouertie; There is that Scattereth Says Solomon and is more increased, there is that spares and comes to poverty;
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And here is the difference betwixt God and vs, the more he giueth, the more he hath;
And Here is the difference betwixt God and us, the more he gives, the more he hath;
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the more we scatter, the lesse we haue;
the more we scatter, the less we have;
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The Fountaine of Gods grace is alwaies open, and the more that floweth from him, the fuller he is, one Depth calleth vpon an other,
The Fountain of God's grace is always open, and the more that flows from him, the fuller he is, one Depth calls upon an other,
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but the Depth of his mercie is bottomles.
but the Depth of his mercy is bottomless.
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Fourthly, this treasure excelleth others, Quod paupertate acquiritur, Christ his coffers are filled with paine and pouertie, according to that, If thou wilt be perfect, goe sell that thou hast,
Fourthly, this treasure excels Others, Quod paupertate acquiritur, christ his coffers Are filled with pain and poverty, according to that, If thou wilt be perfect, go fell that thou hast,
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and giue it to the poore, and thou shalt haue treasure in heauen, and come and followe me. and give it to the poor, and thou shalt have treasure in heaven, and come and follow me.
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And againe, whosoeuer shall forsake houses, or brethren, or sisters, or father, or mother, wife or children, And again, whosoever shall forsake houses, or brothers, or Sisters, or father, or mother, wife or children,
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or lands, for my name sake, he shall receiue an hundreth fold, and shall inherit euerlasting life; or Lands, for my name sake, he shall receive an Hundredth fold, and shall inherit everlasting life;
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it is the call of thy God and Christ, yee that haue no money to buye, come buye without penney or penneyworth. it is the call of thy God and christ, ye that have no money to buy, come buy without penny or penneyworth.
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Behold I set a kingdome on sale, euen that of heauen, where riches are bought with pouertie, peace with persecution, glorie with shame, mirth with mone, Sollace with sorrow,
Behold I Set a Kingdom on sale, even that of heaven, where riches Are bought with poverty, peace with persecution, glory with shame, mirth with moan, Solace with sorrow,
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& life with death, for yee must die once, that yee may liue alwaies, & alwaies there, where true Ioyes are to be found.
& life with death, for ye must die once, that ye may live always, & always there, where true Joys Are to be found.
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Fiftly, though this treasure be purchased with paine, yet it is kept with comfort:
Fifty, though this treasure be purchased with pain, yet it is kept with Comfort:
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Earthly riches we so greedily catcht at, and gape after, they are sharpe as a thorne,
Earthly riches we so greedily catched At, and gape After, they Are sharp as a thorn,
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& they pricke to the bone, for they pricke in getting, they pricke in keeping, and they pricke in parting from them;
& they prick to the bone, for they prick in getting, they prick in keeping, and they prick in parting from them;
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Nay, Acquirendo, Retinendo, Erogando, in getting, keeping, and bestowing, there is nothing but much sinne, with little solace,
Nay, Acquirendo, Retinendo, Erogando, in getting, keeping, and bestowing, there is nothing but much sin, with little solace,
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and great daunger with small delight.
and great danger with small delight.
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But the treasure wherein our life is hid, hath in it gladnes of heart (as Siracides saith) for men of truth haunt it,
But the treasure wherein our life is hid, hath in it gladness of heart (as Sirach Says) for men of truth haunt it,
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and shall prosper euen to the beholding of God. and shall prosper even to the beholding of God.
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Waue therefore all wearines in the wealth of this wicked world, and as the prouerbe is, Ito sicut canis per Nilum, drink by catches for feare of Crocadils:
Wave Therefore all weariness in the wealth of this wicked world, and as the proverb is, Ito sicut canis per Nile, drink by Catches for Fear of Crocadils:
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taste of it pleasures, but soake not into them, least in the sweetnes thereof, thou be supped vp, Amatores suos nouit deuorare non portare, it knoweth better how to crosse, then crowne it riuals.
taste of it pleasures, but soak not into them, lest in the sweetness thereof, thou be supped up, Amateurs suos Novit deuorare non portare, it Knoweth better how to cross, then crown it rivals.
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Lastly, ex spiritualibus Componitur: This treasurie stands vpon spiriturall store, no orient pearle of Peru or Mexico, no gold of Hauila, no Carbunkle, Topas or Chrisolit, wt are nothing else,
Lastly, ex Spiritualibus Componitur: This treasury Stands upon spiriturall store, no orient pearl of Peru or Mexico, no gold of Hauila, no Carbuncle, Topaz or Chrisolit, with Are nothing Else,
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but Terrae maculae & immunditiae; Neither any of these, or all these, with an other world of greater wealth, can store the treasurie we ayme at, it is filled, it is filled, with the substance of a more heauenly beeing, spiritualibus, non mundanis gazis, not with transitorie, but with eternall store.
but Terrae maculae & immunditiae; Neither any of these, or all these, with an other world of greater wealth, can store the treasury we aim At, it is filled, it is filled, with the substance of a more heavenly being, Spiritualibus, non mundanis gazis, not with transitory, but with Eternal store.
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It is filled with righteousnes, peace and ioy of the holy Ghost, it is filled with mercie, grace, and glorie:
It is filled with righteousness, peace and joy of the holy Ghost, it is filled with mercy, grace, and glory:
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It is filled with long life, length of dayes, and all Aeternitie: It is filled with Imperiall maiestie, brightnes, and immortalitie:
It is filled with long life, length of days, and all Eternity: It is filled with Imperial majesty, brightness, and immortality:
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It is filled with the presēce of God, with the sight of the Lambe, and with the sweete breath,
It is filled with the presence of God, with the sighed of the Lamb, and with the sweet breath,
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and perfume of the holy Ghost, proceeding from both:
and perfume of the holy Ghost, proceeding from both:
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It is filled with Songs of Sion, Melodious Musicke: and praises of all Saintes and Angells, sweeter then the harmonie of the Heauens.
It is filled with Songs of Sion, Melodious Music: and praises of all Saints and Angels, Sweeten then the harmony of the Heavens.
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Finally, It is filled wt greater ioy thē man can thinke, or Angell can speake:
Finally, It is filled with greater joy them man can think, or Angel can speak:
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& therfore I leaue it with a Selah, to my soule, till I finde in glorie, what I feele in grace.
& Therefore I leave it with a Selac, to my soul, till I find in glory, what I feel in grace.
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And the Lord increase your Faith, till you come to this perfection.
And the Lord increase your Faith, till you come to this perfection.
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Pardon mee a while, to followe this current, till I hauee layde you a sleepe, in the sweete Repose and Bosome of your CHRIST; And therefore say yet further to the solace of your saued soules, Christ, in whom your life is secured, is that hidden Mannah, tendered to the Church at Pergamus, and in them to you,
Pardon me a while, to follow this current, till I hauee laid you a sleep, in the sweet Repose and Bosom of your CHRIST; And Therefore say yet further to the solace of your saved Souls, christ, in whom your life is secured, is that hidden Manna, tendered to the Church At Pergamos, and in them to you,
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and so to the conquering Saints all the Worlde. To him that ouercommeth, I will giue to eate of the Mannah, that is hidde.
and so to the conquering Saints all the World. To him that Overcometh, I will give to eat of the Manna, that is hid.
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It stands with the glorie of God, to keepe a thing secret. So saith Salomon, But the Kings honour will finde it out: It Stands with the glory of God, to keep a thing secret. So Says Solomon, But the Kings honour will find it out:
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Christ is a secret, a mysterie, and a Myne, to be digged into, our heauenly food, our meate and hidden Mannah, which we may not find in the barke and rinde, which often times seemeth faire to the sillie Eye of flesh and blood,
christ is a secret, a mystery, and a Mine, to be dug into, our heavenly food, our meat and hidden Manna, which we may not find in the bark and rind, which often times seems fair to the silly Eye of Flesh and blood,
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but wee must search the Veynes, and digge downe to the Roote, where Christ his sappe and sweetnes is.
but we must search the veins, and dig down to the Root, where christ his sap and sweetness is.
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The little booke was sweete in the mouth, but bitter in the belly: The lower it went, the more passionate it was: The little book was sweet in the Mouth, but bitter in the belly: The lower it went, the more passionate it was:
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It feeling was in it fall, and till it came to the entrails, it entred not.
It feeling was in it fallen, and till it Come to the entrails, it entered not.
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So is this hidden Mannah, swimming in the eare, & moulded in the mouth, it relisheth not to thy saluation.
So is this hidden Manna, swimming in the ear, & moulded in the Mouth, it relisheth not to thy salvation.
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But when it searcheth the veynes of thy heart and soule, then is thy life hidde in Christ,
But when it Searches the Veins of thy heart and soul, then is thy life hid in christ,
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then is the very soule of thy Soule, incorporated into thy Sauiour, which made the Prophet crye out in Rauishment of spirit, Rasili, Rasili, My secret to my selfe, My secret to my selfe.
then is the very soul of thy Soul, incorporated into thy Saviour, which made the Prophet cry out in Ravishment of Spirit, Rasili, Rasili, My secret to my self, My secret to my self.
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As if hee should say, If none will feele, yet am I filled with the abundance of this Angells foode:
As if he should say, If none will feel, yet am I filled with the abundance of this Angels food:
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yea, and though all the world lye in darknes, yet Christ my Loue, my Life, my Light,
yea, and though all the world lie in darkness, yet christ my Love, my Life, my Light,
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and my Saluation, shineth vnto my selfe, and I shall walke in the brightnes thereof: euen from grace to grace, till I come to glorie.
and my Salvation, shines unto my self, and I shall walk in the brightness thereof: even from grace to grace, till I come to glory.
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Yea, and in the meane time be fedde and filled with that Heauenly Mannah, which in these respects, I may paralell with my CHRIST, and apply as a comfortiue to your pensiue soules, who are to dye,
Yea, and in the mean time be fed and filled with that Heavenly Manna, which in these respects, I may parallel with my CHRIST, and apply as a comfortiue to your pensive Souls, who Are to die,
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and now hunger and thirst after righteousnes, grace, and glorie. 1. First, as Mannah fell from Heauen, So did Christ, when hee bowed the Heauens,
and now hunger and thirst After righteousness, grace, and glory. 1. First, as Manna fell from Heaven, So did christ, when he bowed the Heavens,
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and came downe and said, I am the bread of life that came downe from Heauen, whereof who Eateth, shall neuer hunger any more!
and Come down and said, I am the bred of life that Come down from Heaven, whereof who Eateth, shall never hunger any more!
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Now your Eating of CHRIST, is but your (stedfast Faith) & beleuing in CHRIST: For so saith Saint Augustine, Edere, est Credere:
Now your Eating of CHRIST, is but your (steadfast Faith) & believing in CHRIST: For so Says Saint Augustine, Eat, est Believe:
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And therefore saith Christ, He that belieueth in mee hath euerlasting life, and I will raise him vp at the last day.
And Therefore Says christ, He that Believeth in me hath everlasting life, and I will raise him up At the last day.
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Whervpon I may conclude, Quid paras dentem, & ventrem, Crede & manducasti:
Whereupon I may conclude, Quid paras dentem, & ventrem, Crede & manducasti:
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Why doest thou bring mee thy tooth and thy belly? belieue in me, and thou hast eaten me.
Why dost thou bring me thy tooth and thy belly? believe in me, and thou hast eaten me.
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Secondly, when the Mannah was fallen, some gathered more, and some gathered lesse, and yet so, As he that gathered little, had no lacke, and he that gathered much, had nothing ouer:
Secondly, when the Manna was fallen, Some gathered more, and Some gathered less, and yet so, As he that gathered little, had no lack, and he that gathered much, had nothing over:
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So is CHRIST the foode of our soules, hee filleth all that gather, though not in like measure:
So is CHRIST the food of our Souls, he fills all that gather, though not in like measure:
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And therefore let none iudge of the quantitie of Faith and Sanctitie, how much or how little will saue a soule:
And Therefore let none judge of the quantity of Faith and Sanctity, how much or how little will save a soul:
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Sithence we are heere taught, that if it be any, it is enough.
Since we Are Here taught, that if it be any, it is enough.
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For he that gathered little had no lacke, and he that gathered much had nothing ouer.
For he that gathered little had no lack, and he that gathered much had nothing over.
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None may presume, haue he neuer so much, None may despaire, haue hee neuer so little:
None may presume, have he never so much, None may despair, have he never so little:
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But he that hath none at all, is remediles of all mercie.
But he that hath none At all, is remediless of all mercy.
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You are here deiected at Christ his feet, your teares, prayers, and kisses, expresse your Faith and Feeling, both of Christ his mercies, and your owne miseries.
You Are Here dejected At christ his feet, your tears, Prayers, and Kisses, express your Faith and Feeling, both of christ his Mercies, and your own misery's.
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It may be you thinke, you are feeble in Faith, and wanting in workes, and what of that? Tantum velis, & Deus praeoccurrit:
It may be you think, you Are feeble in Faith, and wanting in works, and what of that? Tantum velis, & Deus praeoccurrit:
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Onely bee thou willing, and God will supplie thy wants: hee will meete thee in the way, as the louing Fatheer did his lost Childe,
Only bee thou willing, and God will supply thy Wants: he will meet thee in the Way, as the loving Fatheer did his lost Child,
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and say, This my Sonne was dead, and is aliue againe: and he was lost, but is found.
and say, This my Son was dead, and is alive again: and he was lost, but is found.
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Thirdly, Mannah fell from Heauen, when they thought not on it, nor knew it not:
Thirdly, Manna fell from Heaven, when they Thought not on it, nor knew it not:
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and therefore vpon the sight, they said, Manhu, quid hoc: what is this? Christ fell downe from heauen,
and Therefore upon the sighed, they said, Manhu, quid hoc: what is this? christ fell down from heaven,
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like a shower of Raine, vpon a fleece of wooll: in softnes and in silence: his owne knew him not, but said:
like a shower of Rain, upon a fleece of wool: in softness and in silence: his own knew him not, but said:
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Is not this the Carpenters Sonne? Who is this, that both winde and Seas obey? Suddenly hath the Sonne of God rushed vpon you,Is not this the Carpenters Son? Who is this, that both wind and Seas obey? Suddenly hath the Son of God rushed upon you,
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and hath violently taken you out of your sinnes, and it cannot be, but vpon the sight and relish of his sweete mercies:
and hath violently taken you out of your Sins, and it cannot be, but upon the sighed and relish of his sweet Mercies:
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Yee say to the astonishment of your saued soules, Manhu; who is this, that thus fills and feedes our soules, with vnspeakable ioy and dulcet loue.
Ye say to the astonishment of your saved Souls, Manhu; who is this, that thus fills and feeds our Souls, with unspeakable joy and dulcet love.
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Fourthly, Mannah fell from heauen, when Israel was furthest fallen from God, murmuring in the wildernes against Moses their gouernour, and Aaron their priest,
Fourthly, Manna fell from heaven, when Israel was furthest fallen from God, murmuring in the Wilderness against Moses their governor, and Aaron their priest,
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and wishing they had died in Egipt, and had neuer heard of Canaan: Christ came into this world a Sauiour from sinne,
and wishing they had died in Egypt, and had never herd of Canaan: christ Come into this world a Saviour from sin,
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when all the world was dead in sinne, when the Scepter was gone from Iudah, and there was neuer a Prophet left,
when all the world was dead in sin, when the Sceptre was gone from Iudah, and there was never a Prophet left,
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when the sacrifices were ceased, and the holy lampes were put out, when the house of God was made a denne of theeues,
when the Sacrifices were ceased, and the holy lamps were put out, when the house of God was made a den of thieves,
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and the world was tyred with traditions, I say he came when the Lawe was perished from the Priests,
and the world was tired with traditions, I say he Come when the Law was perished from the Priests,
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and the kingdome was in an Ataxie. Then, euē then came Christ to repaire our ruines, to redeeme vs from sinne, death,
and the Kingdom was in an Ataxy. Then, even then Come christ to repair our ruins, to Redeem us from sin, death,
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and damnation, feeding vs with heauenly foode to life and immortalitie.
and damnation, feeding us with heavenly food to life and immortality.
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And now tell me you that are to die, were yee not violently taken to grace,
And now tell me you that Are to die, were ye not violently taken to grace,
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when yee were furthest fallen from God, when running on in sinne, did he not repaire your ruines? and did he not thinke vpon you ere yee thought vpon him? are not these his mercies pressing out your teares of repentance, are they not mercifull preuentions, meeting with your miseries? doth he not euen now by this temporall death, deliuer you from eternall destruction both of body and soule for euer? Surely the Lord hath found you out in an acceptable time,
when ye were furthest fallen from God, when running on in sin, did he not repair your ruins? and did he not think upon you ere ye Thought upon him? Are not these his Mercies pressing out your tears of Repentance, Are they not merciful preventions, meeting with your misery's? does he not even now by this temporal death, deliver you from Eternal destruction both of body and soul for ever? Surely the Lord hath found you out in an acceptable time,
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when you may redeeme a bad life, with a blessed death, and in the waste and roaring wildernes of this world, wherein yee haue wandered tedious waies, he hath filled you with Mannah, and brought you to Canaan, I meane to heauen the land of your inheritance.
when you may Redeem a bad life, with a blessed death, and in the waste and roaring Wilderness of this world, wherein ye have wandered tedious ways, he hath filled you with Manna, and brought you to Canaan, I mean to heaven the land of your inheritance.
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But me thinkes I see you sigh in the silence of your soules, and say with griefe of heart, notwithstanding all I haue said of Christ in whom yee are hidde and secured,
But me thinks I see you sighs in the silence of your Souls, and say with grief of heart, notwithstanding all I have said of christ in whom ye Are hid and secured,
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alas and woe is me therefore, though I be hidde in my Christ, yet I die in my sinne,
alas and woe is me Therefore, though I be hid in my christ, yet I die in my sin,
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and then am I gone with those reprobate Iewes, Of whom Christ saide, Yee shall seeke me, and shall dye in your sinnes,
and then am I gone with those Reprobate Iewes, Of whom christ said, Ye shall seek me, and shall die in your Sins,
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& whither I goe, can yee not come. Wherevnto I answere, to breake off sinne by repentance, is a blessed thing: & whither I go, can ye not come. Whereunto I answer, to break off sin by Repentance, is a blessed thing:
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but to liue in the solace of sinning, and so to die, is most woefull and miserable: And therefore I say;
but to live in the solace of sinning, and so to die, is most woeful and miserable: And Therefore I say;
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1. That it if one thing to dye in sinne. 2. An other thing to dye with sinne.
1. That it if one thing to die in sin. 2. an other thing to die with sin.
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3. And a third thing to die for sinne.
3. And a third thing to die for sin.
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The Reprobate from God, they die in their sinne, whiles they perseuere in sinne to the ende, hauing neither sense nor feeling of their wickednes:
The Reprobate from God, they die in their sin, while they persevere in sin to the end, having neither sense nor feeling of their wickedness:
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but make shipwracke of a good conscience, without care to cure the malady of their soules, either by Faith in Christ, or Repentance towards God:
but make shipwreck of a good conscience, without care to cure the malady of their Souls, either by Faith in christ, or Repentance towards God:
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And so one liueth in his Idolatrie, and dyeth in his Idolatrie: another liueth in his Adulterie, and dyeth in his Adulterie:
And so one lives in his Idolatry, and Dies in his Idolatry: Another lives in his Adultery, and Dies in his Adultery:
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a third liueth in his oppression, ad dyeth in his oppression: a fourth liueth in his malice, and dyeth in his malice:
a third lives in his oppression, and Dies in his oppression: a fourth lives in his malice, and Dies in his malice:
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a fift liueth in his stealth, and dieth in his stealth.
a fift lives in his stealth, and Dieth in his stealth.
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All in their impenitence against the Lord, and neuer breaking off their sinne, till sinne haue lodged them in their graues,
All in their impenitence against the Lord, and never breaking off their sin, till sin have lodged them in their graves,
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and buried them in their impietie. Absolon liued in sinne, and died in sinne:
and buried them in their impiety. Absalom lived in sin, and died in sin:
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he liued in sinne, when he lay with his fathers concubines in the sight of the sonne:
he lived in sin, when he lay with his Father's concubines in the sighed of the son:
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Absolon died in sinne, when in the height of his ambition, pride, and rebellion, his owne lockes hanged him,Absalom died in sin, when in the height of his ambition, pride, and rebellion, his own locks hanged him,
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and Ioabs speare pearced him, quaelis vita, finis ita, such a life, such a death: he sinned with sollace, but he died with sorrowe:
and Ioabs spear pierced him, quaelis vita, finis ita, such a life, such a death: he sinned with solace, but he died with sorrow:
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So I may say, of Saul, Iudas, Pharaoh, Iulian, and of al the damned crue of desperate Epicures, who dare say in despight of God and Christ, of death,
So I may say, of Saul, Iudas, Pharaoh, Iulian, and of all the damned crew of desperate Epicureans, who Dare say in despite of God and christ, of death,
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and doome, let vs eate and drinke, to morrowe we shall die, and so an end.
and doom, let us eat and drink, to morrow we shall die, and so an end.
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Nay then is no end, but a beginning of sorrow neuer to end.
Nay then is no end, but a beginning of sorrow never to end.
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But to die with sinne, is so to kill sinne in this mortall body, as not to suffer it to rise, rule,
But to die with sin, is so to kill sin in this Mortal body, as not to suffer it to rise, Rule,
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and rebell like a tyrant, but to suppresse it, with a continuall fight and mortification, and though happily wee cannot beate backe the fume but it will smoake in vs,
and rebel like a tyrant, but to suppress it, with a continual fight and mortification, and though happily we cannot beat back the fume but it will smoke in us,
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yet must wee striue to quench the flame, that it burne vs not to sinders.
yet must we strive to quench the flame, that it burn us not to sinders.
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And thus haue the godly of all ages died with their sinne, and so fought against sinne,
And thus have the godly of all ages died with their sin, and so fought against sin,
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as they neuer died in their sinne, alwaies crying with the blessed Apostle, Miserable man that I am, who shall deliuer me from this body of sinne.
as they never died in their sin, always crying with the blessed Apostle, Miserable man that I am, who shall deliver me from this body of sin.
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And with holy Iob, If I wash my selfe with Snowe water, and purge mine hands most cleane,
And with holy Job, If I wash my self with Snow water, and purge mine hands most clean,
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yet shall thou plunge me in the pitte, and mine owne cloathes shall make me filthie. yet shall thou plunge me in the pit, and mine own clothes shall make me filthy.
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These feele their sinnes, but withall they finde a sauiour: these sorrow for their sinnes, and yet reioyce in their Infirmities.
These feel their Sins, but withal they find a Saviour: these sorrow for their Sins, and yet rejoice in their Infirmities.
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They feare a daunger, but they finde a deliuerance:
They Fear a danger, but they find a deliverance:
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yea, they knowe and are well assured, that though sinne doe abound, yet grace doth superabound, they wash their stoles in the blood of the lambe,
yea, they know and Are well assured, that though sin do abound, yet grace does superabound, they wash their stoles in the blood of the lamb,
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and their red bloodie sinnes, are made shim white in the tincture of his blood, euery drop whereof is sufficient to redeeme a thousand worlds.
and their read bloody Sins, Are made shim white in the tincture of his blood, every drop whereof is sufficient to Redeem a thousand world's.
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In a word, these are they who reioyce in weakenes, and take pleasure in their infirmities, that the power of God may dwell in them:
In a word, these Are they who rejoice in weakness, and take pleasure in their infirmities, that the power of God may dwell in them:
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these are they whom Sathan often buffeteth, least they should be exalted out of measure, with the aboundance of reuelations:
these Are they whom Sathan often buffeteth, lest they should be exalted out of measure, with the abundance of revelations:
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these pray to be deliuered, and though they preuaile not, yet doe they heare to the solace of their saued soules,
these pray to be Delivered, and though they prevail not, yet do they hear to the solace of their saved Souls,
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euen from him whose lippes are powdered with much grace, My grace is sufficient for thee,
even from him whose lips Are powdered with much grace, My grace is sufficient for thee,
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for my power is made perfect through weakenes, my grace hath preuented thee, my grace doth assist thee, my grace shall perfect thee, these are they who mince with no merit,for my power is made perfect through weakness, my grace hath prevented thee, my grace does assist thee, my grace shall perfect thee, these Are they who mince with no merit,
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but relie vpon the meere mercie of their Christ, euer liuing in sinne, and yet dying to sinne, with an assured hope that their sinnes are purged, pardoned, forgotten,
but rely upon the mere mercy of their christ, ever living in sin, and yet dying to sin, with an assured hope that their Sins Are purged, pardoned, forgotten,
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and not imputed, as and if their soules should thus solace themselues in the free remission of their sinnes, those sinnes which thou hast not purged ô my Christ, those hast thou pardoned.
and not imputed, as and if their Souls should thus solace themselves in the free remission of their Sins, those Sins which thou hast not purged o my christ, those hast thou pardoned.
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Lastly, to die for sinne is so sole and proper to Christ, as it can be said of none to haue done it but himselfe, For he trode the winepresse alone,
Lastly, to die for sin is so sole and proper to christ, as it can be said of none to have done it but himself, For he trodden the winepress alone,
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and of all the world there was none to helpe him, he alone was the lambe of God that tooke away the sinnes of the world,and of all the world there was none to help him, he alone was the lamb of God that took away the Sins of the world,
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and the glorious voyce that came downe from heauen, fell vpon him and none other, This is my welbeloued sonne, in whom I am well pleased, heare him.
and the glorious voice that Come down from heaven, fell upon him and none other, This is my well-beloved son, in whom I am well pleased, hear him.
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What should I say more? he died, he died, the Iust for the vniust, the innocent for the delinquent,
What should I say more? he died, he died, the Just for the unjust, the innocent for the delinquent,
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and he that knew no sinne, died for all sinne, all curse and execration lay vpon him, who deserued none, that it might be laide off vs, he matched all miserie, that he might merit all mercy:
and he that knew no sin, died for all sin, all curse and execration lay upon him, who deserved none, that it might be laid off us, he matched all misery, that he might merit all mercy:
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Nay, he died for our sinnes a dolorous death, that he might gaine for vs an eternall and glorious life.
Nay, he died for our Sins a dolorous death, that he might gain for us an Eternal and glorious life.
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Good Lord how much are we obliged to thee and to thy death, we sinned and thou smarted for vs, we were in debt,
Good Lord how much Are we obliged to thee and to thy death, we sinned and thou smarted for us, we were in debt,
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and thou dischargedst it, we were euen dropping downe to hell, and in suffering thou hast made vs soueraignes in heauen.
and thou dischargedst it, we were even dropping down to hell, and in suffering thou hast made us sovereigns in heaven.
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No sacrifice, no salue, no electuarie could cure the maladie of our sinnes, but the death of the Phisitian must be the life of the Patient,
No sacrifice, no salve, no electuary could cure the malady of our Sins, but the death of the physician must be the life of the Patient,
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and therefore in this I may say in some sense (as Tulli did to his wife Terentia in that his wofull exile) In hoc miserior sum quam tu quae es miserima, quod calamitas communis est vtris { que } nostrum culpa mea propria:
and Therefore in this I may say in Some sense (as Tulli did to his wife Terentia in that his woeful exile) In hoc miserior sum quam tu Quae es miserima, quod Calamity Communis est vtris { que } nostrum culpa mea propria:
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herein might it well beseeme me ô my Christ to be more afflicted then thou whose afflictions are aboue all afflictions, that the fall is common to vs both,
herein might it well beseem me o my christ to be more afflicted then thou whose afflictions Are above all afflictions, that the fallen is Common to us both,
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but the fault is properly mine, for I haue sinned, and thou hast smarted, the Iust for the vniust.
but the fault is properly mine, for I have sinned, and thou hast smarted, the Just for the unjust.
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And here the rather to breake your hearts with the balme of Christ, his loue, who died for your sinnes, let me assure you in the faith,
And Here the rather to break your hearts with the balm of christ, his love, who died for your Sins, let me assure you in the faith,
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how diuersly this his vnspeakable loue is confirmed and sealed vnto you, both by bond,
how diversely this his unspeakable love is confirmed and sealed unto you, both by bound,
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and baile, for he hath sworne to your saluation, and he hath put in himselfe body for body.
and bail, for he hath sworn to your salvation, and he hath put in himself body for body.
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Nay, soule for soule, to answere the rigour of his father, that you his children might be free.
Nay, soul for soul, to answer the rigour of his father, that you his children might be free.
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For the first, true it is the Lord hath sworne, and it hath not repented him, thou art a Priest for euer after the order of Melchizadecke: For the First, true it is the Lord hath sworn, and it hath not repented him, thou art a Priest for ever After the order of Melchizadecke:
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A Priest to pray, a Priest to bleede, a Priest to pleade, neuer wanting to stand vp in the gap for vs most miserable sinners;
A Priest to pray, a Priest to bleed, a Priest to plead, never wanting to stand up in the gap for us most miserable Sinners;
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Had it not beene enough to haue prayed for vs vpon Mount Oliuet, but he must bleede for vs vpon Mount Caluerie? And had it not beene sufficient there to haue bled for vs,
Had it not been enough to have prayed for us upon Mount Olivet, but he must bleed for us upon Mount Cavalry? And had it not been sufficient there to have bled for us,
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but yet in the heauen of heauens to stand for vs an aduocate, euen there to pleade our cause? according to that of Saint Iohn, If any man sinne we haue an aduocate with the father, euen Iesus Christ the righteous, &c.
but yet in the heaven of heavens to stand for us an advocate, even there to plead our cause? according to that of Saint John, If any man sin we have an advocate with the father, even Iesus christ the righteous, etc.
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Now in this oath and couenant he hath made with vs and for vs, I obserue, 1. Stabilitie, In that it is from God,
Now in this oath and Covenant he hath made with us and for us, I observe, 1. Stability, In that it is from God,
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for so it is said, the Lord hath sworne, he hath sworne that it is much,
for so it is said, the Lord hath sworn, he hath sworn that it is much,
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and he hath sworne neuer to repent him of that he hath done:
and he hath sworn never to Repent him of that he hath done:
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that is more, it repented God that he had made man, but it neuer repented him that he had redeemed man:
that is more, it repented God that he had made man, but it never repented him that he had redeemed man:
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so much more excellent then is the worke of our Redemption, aboue that of our Creation:
so much more excellent then is the work of our Redemption, above that of our Creation:
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this of Creation greeued for, but that of Redemption, neuer repented of:
this of Creation grieved for, but that of Redemption, never repented of:
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and no maruell, sith the sinnes of the olde water, were once washed away with olde water,
and no marvel, sith the Sins of the old water, were once washed away with old water,
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but these with new blood, strained out of the vaines of Christ, euery droppe whereof was sufficient to redeeme a thousand worlds:
but these with new blood, strained out of the Veins of christ, every drop whereof was sufficient to Redeem a thousand world's:
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and therefore I may well say of this gift, aboue all that euer God gaue to man, that these gifts of God are Ametamellonta without repentance.
and Therefore I may well say of this gift, above all that ever God gave to man, that these Gifts of God Are Ametamellonta without Repentance.
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And this is the holy couenant the Lord made with vs before the world was,
And this is the holy Covenant the Lord made with us before the world was,
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for the safe keeping whereof he hath put in his Christ, to enter both bond and baile, Life for life, body for body, soule for soule,
for the safe keeping whereof he hath put in his christ, to enter both bound and bail, Life for life, body for body, soul for soul,
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as the blessed Apostle saith, A Suretie of a better Couenant, the worthines whereof as I haue said is, 1. In firmitudine, as confirmed by oath,
as the blessed Apostle Says, A Surety of a better Covenant, the worthiness whereof as I have said is, 1. In firmitudine, as confirmed by oath,
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for the Lord hath sworne: 2. in perpetuitate as abiding euer, for of his kingdome there is no end: 3. in pactionis modo ratified with blood,
for the Lord hath sworn: 2. in perpetuitate as abiding ever, for of his Kingdom there is no end: 3. in pactionis modo ratified with blood,
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neither of Buls nor Calues, but with the pretious blood of Iesus Christ: 4. In fine & virtute as purging our sinnes, purchasing our place,
neither of Bulls nor Calves, but with the precious blood of Iesus christ: 4. In fine & virtute as purging our Sins, purchasing our place,
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and pleading our cause, whereas Moses testament was established vpon no such sauing grounds, for it was confirmed without oath,
and pleading our cause, whereas Moses Testament was established upon no such Saving grounds, for it was confirmed without oath,
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and but for a time, with the blood of Buls and Goates, with the ashes of an Heyfer scattered in the ayre,
and but for a time, with the blood of Bulls and Goats, with the Ashes of an Heifer scattered in the air,
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nor with any promise of eternall saluation, but of a temporall rest and Canaan. And thus of the aboundance of Christ his grace, we haue all receiued grace for grace:
nor with any promise of Eternal salvation, but of a temporal rest and Canaan. And thus of the abundance of christ his grace, we have all received grace for grace:
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A grace preuenting, when hee thought vpon vs, ere we thought vpon him, and met our miserie with his mercie:
A grace preventing, when he Thought upon us, ere we Thought upon him, and met our misery with his mercy:
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A grace assisting, supporting our frailtie, and fashioning our faith and obedience to his holy will:
A grace assisting, supporting our frailty, and fashioning our faith and Obedience to his holy will:
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and a grace perfecting, Neuer leauing vs, till hee haue made vs to appeare before his Father in perfect beautie, thus saying,
and a grace perfecting, Never leaving us, till he have made us to appear before his Father in perfect beauty, thus saying,
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Oh Father here am I, and the Children which thou hast giuen mee, and nowe pardon them because thou hast plagued mee;O Father Here am I, and the Children which thou hast given me, and now pardon them Because thou hast plagued me;
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Me me adsum qui feci in me, conuertite ferrum ô Rutuli nihil iste nec ausus nec potuit. Me me adsum qui Feci in me, convertite ferrum o Rutuli nihil iste nec ausus nec Potuit.
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It is I, that haue beene made sinne for them, and paide the raunsome for their deathes, thou (ô my GOD ) hast turned thy furie vpon mee, I haue selte it:
It is I, that have been made sin for them, and paid the ransom for their deaths, thou (o my GOD) hast turned thy fury upon me, I have selte it:
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ô turne it from them, that they fall not, who neither durst (nor could) endure my danger, or drinke of my Cuppe:
o turn it from them, that they fallen not, who neither durst (nor could) endure my danger, or drink of my Cup:
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Shall not the Iudge of all the worlde doe according to right? That which thou hast punished in mee, thou mayest not punish in them againe.
Shall not the Judge of all the world do according to right? That which thou hast punished in me, thou Mayest not Punish in them again.
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Oh my GOD (heare my prayer,) forgiue them, for they knew not what they did,
O my GOD (hear my prayer,) forgive them, for they knew not what they did,
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and forgiue them their sinnes, with the punishment of their sinnes, for me thy sonne, and their Sauiours sake.
and forgive them their Sins, with the punishment of their Sins, for me thy son, and their Saviour's sake.
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And heere seasonable to you be it spoken, who are but lookers on and beholders of these wofull tragedies, these are now readie to be sacrificed,
And Here seasonable to you be it spoken, who Are but lookers on and beholders of these woeful tragedies, these Are now ready to be sacrificed,
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and to act the last and best part of their life, vpon the Altar of their Crosse, you stay behinde,
and to act the last and best part of their life, upon the Altar of their Cross, you stay behind,
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how long God hee knoweth, and must endure the warres and woes of this wicked world, take heede you trample not vnder your feete the blood of that couenant which these penitent sinners haue laide to their hearts,
how long God he Knoweth, and must endure the wars and woes of this wicked world, take heed you trample not under your feet the blood of that Covenant which these penitent Sinners have laid to their hearts,
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and treasured vp in their dearest thoughts:
and treasured up in their dearest thoughts:
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Nor doe you thinke that onely they are sinners vpon whom this Tower of Siloah is fallen,
Nor do you think that only they Are Sinners upon whom this Tower of Siloam is fallen,
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for and if yee doe not repent, yee shall likewise perish:
for and if ye do not Repent, ye shall likewise perish:
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I dare not for my life secure you in your sinnes, there be different deaths for different sinnes, which must be repented for, otherwise yee shall die in your sinnes penitentiam dare possum securitatem non possum, vpon your repentance I dare pronounce remission,
I Dare not for my life secure you in your Sins, there be different death's for different Sins, which must be repented for, otherwise ye shall die in your Sins penitentiam Dare possum securitatem non possum, upon your Repentance I Dare pronounce remission,
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but vpon your rebellions, I dare giue no securitie:
but upon your rebellions, I Dare give no security:
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Nusquam est securitas there is no safetie where sinne seazeth, if Angels sinne in heauen out they must,Nusquam est securitas there is no safety where sin seizeth, if Angels sin in heaven out they must,
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if Adam sinne in Paradice away he must, and if Iudas shrinke at the side of Christ he must be gon, Malorum eiecto bonorum glorificatio, then are the good and godly glorified,
if Adam sin in Paradise away he must, and if Iudas shrink At the side of christ he must be gone, Malorum eiecto Bonorum Glorificatio, then Are the good and godly glorified,
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when the wicked and wayward are mortified.
when the wicked and wayward Are mortified.
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There be two sinnes sensible in this dissolute age wherein we liue, and they are written in so great and capitall letters, that a man may reade them running, the first is the fawning sinne of presumption, the other is, the fearefull sinne of desperation:
There be two Sins sensible in this dissolute age wherein we live, and they Are written in so great and capital letters, that a man may read them running, the First is the fawning sin of presumption, the other is, the fearful sin of desperation:
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In our presumption we soare too high, and the fire vpon the mount doth scorch vs:
In our presumption we soar too high, and the fire upon the mount does scorch us:
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In our despaire, wee houer too lowe, and the furies of hell doe haunt vs: In our presumption weare too much exaulted, and we dare to sinne, notwithstanding Gods iudgements:
In our despair, we hover too low, and the furies of hell do haunt us: In our presumption wear too much exalted, and we Dare to sin, notwithstanding God's Judgments:
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In our despaire, we are too much deiected, and we doe not repent, notwithstanding his mercies:
In our despair, we Are too much dejected, and we do not Repent, notwithstanding his Mercies:
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Medio Tutissimus ibis; A meane is best, and that is, to goe by Christ, in whome mercie and Trueth meete together, righteousnes and peace, kisse each other.Medio Tutissimus ibis; A mean is best, and that is, to go by christ, in whom mercy and Truth meet together, righteousness and peace, kiss each other.
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Surely wee can goe to no Pulpit, but Paules passion dooth pearce our hearts, to prouoke our speech against the outrage of both, Many walke (of whom I haue tolde you often) and now tell you weeping, they are enemies to the crosse of Christ, their bellie is their God, their glorie is their shame,
Surely we can go to no Pulpit, but Paul's passion doth pierce our hearts, to provoke our speech against the outrage of both, Many walk (of whom I have told you often) and now tell you weeping, they Are enemies to the cross of christ, their belly is their God, their glory is their shame,
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and they doe but minde Earthly things. and they do but mind Earthly things.
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Nay, you are well worse in your vnrepentant liues, then these poore sinners are in their penitent deaths:
Nay, you Are well Worse in your unrepentant lives, then these poor Sinners Are in their penitent death's:
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For they haue their conuersation in Heauen; From whence they looke for the Sauiour:
For they have their Conversation in Heaven; From whence they look for the Saviour:
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Euen the Lorde Iesus Christ, who shall change these our vile bodies, that they may be fashioned like vnto his glorious bodie, according to the working, whereby he is able euen to subdue all things vnto himselfe:
Even the Lord Iesus christ, who shall change these our vile bodies, that they may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things unto himself:
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Yea, that I may cōclude with my Text, These haue their liues so hidden in Christ,
Yea, that I may conclude with my Text, These have their lives so hidden in christ,
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as they are well assured, that when Christ which is their life, shal appeare, then shall they appeare with him in glorie.
as they Are well assured, that when christ which is their life, shall appear, then shall they appear with him in glory.
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And so I passe to the last Wheele, turning and tending to that glorie, which shall be euen vpon your dissolution in soule,
And so I pass to the last Wheel, turning and tending to that glory, which shall be even upon your dissolution in soul,
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and vpon the restauration of your bodies, in the day of your Redemption, when Christ who is your life shall appeare.
and upon the restauration of your bodies, in the day of your Redemption, when christ who is your life shall appear.
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Now in this Apparition what, shall I see? I shall see the second comming of my CHRIST attended vpon, Not with twelue poore Fishermen,
Now in this Apparition what, shall I see? I shall see the second coming of my CHRIST attended upon, Not with twelue poor Fishermen,
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but with all the Powers of heauen. I shall see him come Ad Sententiandum, & ad Seperandum:
but with all the Powers of heaven. I shall see him come Ad Sententiandum, & ad Seperandum:
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when those that haue done good, shall goe into euerlasting life, whither God bring you, and those that haue done euill, into euerlasting Condemnation, from which the Lord deliuer you.
when those that have done good, shall go into everlasting life, whither God bring you, and those that have done evil, into everlasting Condemnation, from which the Lord deliver you.
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But what shall ye see vpon Christ his Apparition? Nay, rather what shall yee not see vpon your dissolution? Words spoken in season as Salomon saith, are like apples of siluer in pictures of gold, therefore flye out my voyce,
But what shall you see upon christ his Apparition? Nay, rather what shall ye not see upon your dissolution? Words spoken in season as Solomon Says, Are like Apples of silver in pictures of gold, Therefore fly out my voice,
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and be strong my spirit, euermore to expresse the glorie of those vnspeakable Ioyes yee shall both see and feele within these fewe houres,
and be strong my Spirit, evermore to express the glory of those unspeakable Joys ye shall both see and feel within these few hours,
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when dead in body, but rauished in soule, yee shall see the heauens open to giue you readie passage to eternall blessednes.
when dead in body, but ravished in soul, ye shall see the heavens open to give you ready passage to Eternal blessedness.
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1 Where yee shall see God as he is face to face, I say God of so great Maiestie, might, bountie, beautie,
1 Where ye shall see God as he is face to face, I say God of so great Majesty, might, bounty, beauty,
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and loue, as if a man were filled with all other blessings both temporall and eternall,
and love, as if a man were filled with all other blessings both temporal and Eternal,
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and yet without that, as Plotinus saith, all were but miserie and accursednes.
and yet without that, as Plotinus Says, all were but misery and accursedness.
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2 Yee shall see the comfortable face and countenance of Iesus Christ, fairer then the sonnes of men,
2 Ye shall see the comfortable face and countenance of Iesus christ, Fairer then the Sons of men,
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and whom the very Angels desire to behold.
and whom the very Angels desire to behold.
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3 Yee shall see the holy Ghost, proceeding from both, and breathing vpon your saued soules,
3 Ye shall see the holy Ghost, proceeding from both, and breathing upon your saved Souls,
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like a softe ayre vpon a garden, and more sweete then all the trees of incense.
like a soft air upon a garden, and more sweet then all the trees of incense.
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4 Yee shall see the bright court of Angels, Cherubines, and Zeraphines, attending the Deitie, and euer pressing to doe his will, faithfully, speedily, willingly,
4 Ye shall see the bright court of Angels, Cherubim, and Zeraphines, attending the Deity, and ever pressing to do his will, faithfully, speedily, willingly,
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and neuer wearie of watching, because they are neuer wearie of well doing.
and never weary of watching, Because they Are never weary of well doing.
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5 Yee shall see the faire assemblie of the Saints of God, Patriarkes, Prophets and Apostles, with Abraham Isaac and Iacob, in that his glorious kingdome, yee shall be tyed with them in the bundle of the liuing, neuer to be loosed any more, yee shall returne as they haue done into your rest,
5 Ye shall see the fair assembly of the Saints of God, Patriarchs, prophets and Apostles, with Abraham Isaac and Iacob, in that his glorious Kingdom, ye shall be tied with them in the bundle of the living, never to be loosed any more, ye shall return as they have done into your rest,
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as into a retyring campe after the day of battell, there shall yee followe the lambe whither soeuer he goeth,
as into a retiring camp After the day of battle, there shall ye follow the lamb whither soever he Goes,
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and there shall yee walke before the Lord in the land of the liuing for euermore.
and there shall ye walk before the Lord in the land of the living for evermore.
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6 Yee shall see new Ierusalem come downe from heauē, as a Bride prepared for her husband, a Citie of solace whose portes are euer patent, whose streetes are paued with gold,
6 Ye shall see new Ierusalem come down from heaven, as a Bride prepared for her husband, a city of solace whose ports Are ever patent, whose streets Are paved with gold,
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& garnished with all manner of pretious stones, the Iasper, the Saphir, the Chalcedonie, & the Emarod, the Sardonix, the Sardius, the Crisolite,
& garnished with all manner of precious stones, the Jasper, the Saphir, the Chalcedon, & the Emarod, the Sardonix, the Sardius, the Crisolite,
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and the Berill, the Topas, the Crisoparus, the Iacinth, and the Amathist:
and the Berill, the Topaz, the Crisoparus, the Jacinth, and the Amathist:
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euer splendent shall this Citie be, it shall neede no Sunne, for the Lambe is the light of the place, the people that are saued, shall walke in the Light of it,
ever splendent shall this city be, it shall need no Sun, for the Lamb is the Light of the place, the people that Are saved, shall walk in the Light of it,
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and the Kings of the Earth shall bring their glorie and honour vnto it:
and the Kings of the Earth shall bring their glory and honour unto it:
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The Gates of it shall not be shut by day, for there shall be no night there:
The Gates of it shall not be shut by day, for there shall be no night there:
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and the glorie both of Iewe and Gentill shall be brought vnto it. What should I say more? Quomodo potuit, Lingua sonuit, Caetera corde cogitentur.
and the glory both of Iewe and Gentle shall be brought unto it. What should I say more? Quomodo Potuit, Lingua sonuit, Caetera cord cogitentur.
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As I could, so haue I tolde, let the heart conceiue the rest: and yet so, as Amoenissima Ciuitas: Amantissima Societas: Iucundissima Foelicitas:
As I could, so have I told, let the heart conceive the rest: and yet so, as Amoenissima Cities: Amantissima Societas: Iucundissima Felicity:
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A most pleasant place, A most ioyfull presence: And a most happie estate of blessednes, shall be your portion, in an endles glorie.
A most pleasant place, A most joyful presence: And a most happy estate of blessedness, shall be your portion, in an endless glory.
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7 I cannot speake as I would, and yet my heart is full, breake it will,
7 I cannot speak as I would, and yet my heart is full, break it will,
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if it may not vent it, Pardon mee therefore a while to beate backe these fearefull passions, of your mortalitie, with further impressions of your aeternitie:
if it may not vent it, Pardon me Therefore a while to beat back these fearful passion, of your mortality, with further impressions of your eternity:
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yee shall haue Eyes without teares, hearts without sorrowe, soules without sinne, greene youth without greeuance of olde age, health without sicknes, fulnes without sacietie, freedome without bondage, beautie without blemish, glorie without shame,
ye shall have Eyes without tears, hearts without sorrow, Souls without sin, green youth without grievance of old age, health without sickness, fullness without satiety, freedom without bondage, beauty without blemish, glory without shame,
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and life without death, your knowledge shall be without either doubting, or discourse, for ye shall see God and all goodnes, all at once, your loue shall leuell at the highest,
and life without death, your knowledge shall be without either doubting, or discourse, for you shall see God and all Goodness, all At once, your love shall level At the highest,
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nor shall it faile to fall vpon the lowest of his Saints.
nor shall it fail to fallen upon the lowest of his Saints.
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8 Yee shall haue what yee can desire, and yee shall desire nothing but what is good:
8 Ye shall have what ye can desire, and ye shall desire nothing but what is good:
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For as one hath truely said, Beatus non est nisi qui & habet omnia que vult & nihil vult male: For as one hath truly said, Beatus non est nisi qui & habet omnia que vult & nihil vult male:
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He is not blessed who enioyeth not all he will, and yet willeth nothing but what is good.
He is not blessed who Enjoyeth not all he will, and yet wills nothing but what is good.
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9 Yee shall heare Melodious Songes, euen songes of Sion, Psalmes, Hymmes and praises, more sweete then the harmonie of the heauens,
9 Ye shall hear Melodious Songs, even songs of Sion, Psalms, Hymns and praises, more sweet then the harmony of the heavens,
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when all that Celestiall hoste, shall fill that holy vault with an Halaluiah to the Almightie,
when all that Celestial host, shall fill that holy vault with an Hallelujah to the Almighty,
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and say, Honour, Glorie, Maiestie, Power, dominion and might, be ascribed vnto him that sitteth vpon the throne both now and euer.
and say, Honour, Glory, Majesty, Power, dominion and might, be ascribed unto him that Sitteth upon the throne both now and ever.
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Thus shall all Angels cry aloude, the heauens and all the powers therein, Cherubin and Seraphin continually shall crye, Holie, holie, holy, Lord God of Sabaoth:
Thus shall all Angels cry aloud, the heavens and all the Powers therein, Cherubin and Seraphin continually shall cry, Holy, holy, holy, Lord God of Sabaoth:
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Beati ergo qui habitant in domo tua, Blessed are they that dwell in thy house, they shall alwaies praise thee,Beati ergo qui habitant in domo tua, Blessed Are they that dwell in thy house, they shall always praise thee,
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and the praises of God shall be their daily practise.
and the praises of God shall be their daily practice.
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10 Lastly, and to your endles comforts, all this, and all former ioyes shall be for euer,
10 Lastly, and to your endless comforts, all this, and all former Joys shall be for ever,
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and without interruption, for of this kingdome shall be no end: Nec quoad Regem, nec quoad Legem, nec quoad Subditos, nec quoad fines Imperij:
and without interruption, for of this Kingdom shall be no end: Nec quoad Regem, nec quoad Legem, nec quoad Subject, nec quoad fines Imperij:
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The King is Christ, the lawe is loue, the subiects are Saints, and the bondaries of this empire are endles, all tyed to no returne, either of tearme or time, for time shall be no more.
The King is christ, the law is love, the Subjects Are Saints, and the bondaries of this empire Are endless, all tied to no return, either of term or time, for time shall be no more.
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And for your speedie passage out of this world, into that endles glorie, yee shall goe,
And for your speedy passage out of this world, into that endless glory, ye shall go,
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Nay yee shall flie, Eadem facilitate qua faelicitate: as S. Augustine saith, with as great hast as happines.
Nay ye shall fly, Same facilitate qua faelicitate: as S. Augustine Says, with as great haste as happiness.
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This day saith Christ, Amodo saith Iohn: Euen now, and in Ictu oculi, in the twinkling of an eye, saith blessed Paul, all shall be chaunged at the day of doome.This day Says christ, Amodo Says John: Even now, and in Ictu oculi, in the twinkling of an eye, Says blessed Paul, all shall be changed At the day of doom.
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And why not in this day of death? For if Corpus erit vbi volet animus, If the body shall be where the minde will when it is glorified,
And why not in this day of death? For if Corpus erit vbi volet animus, If the body shall be where the mind will when it is glorified,
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why shall not the soule be where and when God will, when it is deliuered? I say deliuered out of the bondage wherein it is, to the glorious libertie of the sonnes of God.
why shall not the soul be where and when God will, when it is Delivered? I say Delivered out of the bondage wherein it is, to the glorious liberty of the Sons of God.
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The sillie eye of flesh and blood may happily demurre vpon the distance, and thinke how it is possible the soule should passe with such speede from this earthly house,
The silly eye of Flesh and blood may happily demur upon the distance, and think how it is possible the soul should pass with such speed from this earthly house,
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and house of clay, to that high and heauenly habitation, the eight sphere as some write, being distant from the earth euery where, 20000. Semidiamiters, which calculated a right,
and house of clay, to that high and heavenly habitation, the eight sphere as Some write, being distant from the earth every where, 20000. Semidiameters, which calculated a right,
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and numbred with our miles, maketh a million of German miles, which is one thousand thousand.
and numbered with our miles, makes a million of Germane miles, which is one thousand thousand.
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Surely I dare determine of no particular, but in the general say as Balaam did of Israel, Who can number the dust of Israel? So who can tell the distance of the heauens? The heauens in height, and the earth in deepenes,
Surely I Dare determine of no particular, but in the general say as balaam did of Israel, Who can number the dust of Israel? So who can tell the distance of the heavens? The heavens in height, and the earth in deepens,
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and the Kings heart can no man search: and the Kings heart can no man search:
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Howbeit, be the distance neuer so great, yet speedie may be the soules passage, when it is done by the power of God, which passeth all possibilitie of man, to conceiue how.
Howbeit, be the distance never so great, yet speedy may be the Souls passage, when it is done by the power of God, which passes all possibility of man, to conceive how.
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And so to conclude and close with your saued soules, who are now by death to make a speedie passage into all these ioyes,
And so to conclude and close with your saved Souls, who Are now by death to make a speedy passage into all these Joys,
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and so for a while to preuent vs of that glorie, Lift vp your herts aboue the height of all Sublimitie, where true ioyes are to be found, Heauines may endure for a night,
and so for a while to prevent us of that glory, Lift up your herts above the height of all Sublimity, where true Joys Are to be found, Heaviness may endure for a night,
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but ioy commeth in the morning, Ioy, Ioy, Ioy, such as neither eye hath seene,but joy comes in the morning, Joy, Joy, Joy, such as neither eye hath seen,
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nor tongue can tell, Angels feele it, they cannot speake it, and therefore I leaue it as a Selah to my soule, till I see in glorie, what I feele in grace.
nor tongue can tell, Angels feel it, they cannot speak it, and Therefore I leave it as a Selac to my soul, till I see in glory, what I feel in grace.
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And when euen in an instant, and lesse then a thought, I shall passe from the bowels of this earth, to the bosome of my Christ;
And when even in an instant, and less then a Thought, I shall pass from the bowels of this earth, to the bosom of my christ;
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Whither God bring both you and vs, for his sonnes sake. To whom be glorie, power, and praises, both now and euer. Amen, Amen. FINIS.
Whither God bring both you and us, for his Sons sake. To whom be glory, power, and praises, both now and ever. Amen, Amen. FINIS.
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