Two sermons tending to direction for Christian carriage [sic] both in afflictions incumbent, and…Two sermons tending to direction for Christian cariage [sic] both in afflictions incumbent, and…
Two sermons tending to direction for Christian carriage [sic] both in afflictions incumbent, and in judgements imminent : the former on Psalm 13.1, the latter on Hebr. 11.7 / by Thomas Gataker, B. in D. and pastor of Rotherhith.Two sermons tending to direction for Christian cariage [sic] both in afflictions incumbent, and in judgements imminent : the former on Psalm 13.1, the latter on Hebr. 11.7 / by Thomas Gataker, B. in D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John Haviland, 1623London: printed by Iohn Haviland, 1623
[8], 77, [11], 81-130 p. · 34k words · STC 11681.3 · ESTC S118743
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And so pass we to the second thing that1 we observed in this Act of NOAH, to wit, his Care to prevent the evil imminent; together with that point of Instruction which thence may be gathered, that
And so passe we to the second thing that1 wee obserued in this Act of NOA, to wit, his Care to preuent the euill imminent; together with that point of Instruction which thence may be gathered, that
Care. NOAH, as he believed and feared, so he was careful with all speed to use all good means for the preventing of the peril that otherwise would have been. So Jacob, when
being sore afraid of him, was careful of using all means, either for the pacifying of his wrath, or the saving of his family, some part of them at least, from his fury. So the Egyptians, when
so many of them as believed and feared the word of God took warning, and caused both their servants and their cattle to take and keep house for the preventing of that peril.
As qFaith breedeth Feare, so Feare breedeth 2Care. NOA, as hee beleeued and feared, so hee was carefull with all speed to vse all good meanes for the preuenting of the perill that otherwise would haue beene. So Iacob, when rhe heard of his brother Esaus comming against him with foure hundred men after him, sbeing sore afraid of him, was carefull of vsing all meanes, either for the pacifying of his wrath, or the sauing of his family, some part of them at least, from his furie. So the Aegyptians, when tMoses had giuen warning of such a storme to come as would destroy all that were found abroad in the fields, uso many of them as beleeued and feared the word of God tooke warning, and caused both their seruants and their cattell to take and keepe house for the preuenting of that perill.
qFides facit formidinem: formido facit solicitudinem. Tertull. ad Marc.
Nor can it in reason be otherwise. Where1 Faith hath wrought Fear, Fear cannot but work Care. Where the head hath wrought upon the heart▪ there the heart cannot but work upon the hand▪ And xthe hand is ever at the hearts command, ready to its utmost ability to execute whatsoever the heart exacteth of it.
Nor can it in reason be otherwise. Where1 Faith hath wrought Feare, Feare cannot but worke Care. Where the head hath wrought vpon the heart▪ there the heart cannot but worke vpon the hand▪ And xthe hand is euer at the hearts command, ready to its vtmost ability to execute whatsoeuer the heart exacteth of it.
1Reason 1.
xCorpus, sive Corpor, ut olim loquebantur, quasi Cordis por, i. puer, sive […]; […] forma, quâ Marcipor, Quintipor, &c. Camer. problem.Corpus, sive Corpor, ut olim loquebantur, quasi Cordis por, i. puer, sive 〈…〉; 〈…〉 forma, quâ Marcipor, Quintipor, &c. Camer. problem.
Again, where there is a fear of evil,1 there is a desire also to escape evil; (for yevery thing naturally affecteth it own good) and a desire proportionable to the fear: and where a desire▪ to escape evil, an endeavour to use all means of escape: and z an endeavour likewise proportionable to that desire. Where there is a strong persuasion then, and apprehension of some great evil impendent, there cannot but be a great measure of fear: and where so great fear▪ no less vehement a desire of escape; and where such vehement desire, *a most earnest and careful endeavour of preventing, if by any means it may be, that evil.
Againe, where there is a feare of euill,1 there is a desire also to escape euill; (for yeuery thing naturally affecteth it owne good) and a desire proportionable to the feare: and where a desire▪ to escape euill, an endeuour to vse all meanes of escape: and z an endeuour likewise proportionable to that desire. Where there is a strong perswasion then, and apprehension of some great euill impendent, there cannot but be a great measure of feare: and where so great feare▪ no lesse vehement a desire of escape; and where such vehement desire, *a most earnest and carefull endeuour of preuenting, if by any meanes it may be, that euill.
1Reason 2.
y[Greek or Hebrew] ▪ Aristot. ethic Nicom l. 1. c. 1. & pol. l. 1. c. 1. Omne animal see diligit. Naturà sua quisque sibi car▪ est. Ab interitu natura abhorret. Hinc ingenita cuique curasui; metus mortis, fuga mali, &c. Cic. de fin. l. 5. Cura▪ fui •nte omnia cunctis inest animalibus: nec inseritur, sed innascitir. Simul autem conciliatur saluti suae quidque, & quae juvant, illa petit, l•sara formidans refugit. Sen. ep. 124.〈non-Latin alphabet〉▪ Aristot. ethic Nicom l. 1. c. 1. & pol. l. 1. c. 1. Omne animal se diligit. Naturà sua quisque sibi car▪ est. Ab interitu natura abhorret. Hinc ingenita cuique curasui; metus mortis, fuga mali, &c. Cic. de fin. l. 5. Cura▪ fui •nte omnia cunctis inest animalibus: nec inseritur, sed innascitir. Simul autem conciliatur saluti suae quidque, & quae juvant, illa petit, l•sara formidans refugit. Sen. ep. 124.
*Qui sic timet, nihil negligit. Bern. in Cant. 47. [Greek or Hebrew]. Aristot. rhet. l. 2. 6. 5.Qui sic timet, nihil negligit. Bern. in Cant. 47. 〈non-Latin alphabet〉. Aristot. rhet. l. 2. 6. 5.
Add we hereunto that Faith, as it maketh things absent present, and things far off as at hand; and so maketh men to be1 affected with evils, as are by God, or from God, revealed to them, though yet absent, or far off, yet as if they were present, and at hand: So it maketh them as careful instantly, without longer delay, to betake ⟨p. 123⟩them to such courses, as for the preventing and avoiding of those evils are deemed requisite, which to the eye of their faith are as imminent, or as present.
Adde wee hereunto that Faith, as it maketh things absent present, and things farre off as at hand; and so maketh men to be1 affected with euils, as are by God, or from God, reuealed to them, though yet absent, or farre off, yet as if they were present, and at hand: So it maketh them as carefull instantly, without longer delay, to betake ⟨p. 123⟩them to such courses, as for the preuenting and auoiding of those euils are deemed requisite, which to the eye of their faith are as imminent, or as present.
And lastly, That no affection is more avigilant,2 more violent, more forcible than fear, either to curb and restrain men of what otherwise they would, or to urge and constrain them to what otherwise they are unwilling unto.
And lastly, That no affection is more avigilant,2 more violent, more forcible than feare, either to curbe and restraine men of what otherwise they would, or to vrge and constraine them to what otherwise they are vnwilling vnto.
aTimore nihil validius, nihil vehementius. Bern. de divers. 12. Metus cum venit, rarum habet somnus locū. P. Syr. Rapit enim somnos pavor. Sen. Herc.Timore nihil validius, nihil vehementius. Bern. de divers. 12. Metus cum venit, rarum habet somnus locū. P. Syr. Rapit enim somnos pavor. Sen. Herc.
bJacob could not rest all night long, when he feared Esau's approach: nor cSampson longer repose himself on Delilahs lap, when he heard once that the Philistines were upon him. Temptations of Fear are esteemed the most dviolent. And ein humane laws there is a nullity therefore held of actions extorted and wrung from men by fear: because in such case a man is held not to be a free man, to have no power or command in some sort of himself. The fear of Gods wrath therefore in these cases, where it is fresh in the soul, cannot but fshake off all security, cut off all carelessness, banish and abandon all slothful and reckless delay, and curge and enforce to all speedy and diligent usage of those means, whereby it may be pacified, and the evil prevented that may accrue from it.
bIacob could not rest all night long, when he feared Esaus approach: nor cSampson longer repose himselfe on Dalilaes lap, when hee heard once that the Philistines were vpon him. Temptations of Feare are esteemed the most dviolent. And ein humane lawes there is a nullitie therfore held of actions extorted and wrung from men by feare: because in such case a man is held not to be a free man, to haue no power or command in some sort of himselfe. The feare of Gods wrath therefore in these cases, where it is fresh in the soule, cannot but fshake off all securitie, cut off all carelesnesse, banish and abandon all slothfull and retchlesse delay, and cvrge and enforce to all speedy and diligent vsage of those meanes, whereby it may be pacified, and the euill preuented that may accrue from it.
Now hereby try we our Faith again, yea1 and our Fear too. Compare we NOAH and our selves together; and see how contrary he and we are either to other: yea see how like ⟨p. 124⟩we are in these days […] to the world that then was, than to him, as dour S•iour himself also foretold that it would be.
Now hereby try wee our Faith againe, yea1 and our Feare too. Compare wee NOA and our selues together; and see how contrary hee and wee are either to other: yea see how like ⟨p. 124⟩wee are in these dayes 〈…〉 to the world that then was, than to him, as dour S•iour himselfe also fore•old that it would be.
Consider his carefulness. God speaketh1 thus to NOAH; eAn hundred and twenty years hence will I bring in a Flood that shall drown the whole world: and therefore if then wilt be then saved, go thy way out of hand, and build thee such an Ark as I shall show thee. And this God told NOAH, when he was about some five hundred year old; for fsix hundred year old he was when the Flood came. So that NOAH might well have thought thus with himself; I am five hundred year old already, and it will be yet an hundred and upward before the Flood come; Why? I may well be either dead and rotten in my grave before that time, or at least-wise very near the end of my days. And who would go t•ile and •ile so about building of a vessel of such bulk and bigness, to prolong his life so short a time? Or else, It was an hundred and twenty year yet to it; and what need he then go• in all haste about it? he might go and take his pleasure for this hundred year, and then set upon it some twenty […] ten year before, and get more help then and disp•th it the sooner. But NOAH did not, he could not, he durst not defer the doing of it, but gwent instantly in hand with it.
Consider his carefulnesse. God speaketh1 thus to NOA; eAn hundred and twenty yeeres hence will I bring in a Floud that shall drowne the whole world: and therefore if then wilt be then saued, goe thy way out of hand, and build thee such an Arke as I shall shew thee. And this God told NOA, when he was about some fiue hundred yeere old; for fsix hundred yeere old hee was when the Floud came. So that NOA might well haue thought thus with himselfe; I am fiue hundred yeere old already, and it will be yet an hundred and vpward before the Floud come; Why? I may well be either dead and r•tten in my graue before that time, or at least-wise very neere the end of my dayes. And who would goe t•ile and •ile so about building of a vessell of such bulke and bignesse, to prolong his life so short a time? Or else, It was an hundred and twenty yeere yet to it; and what neede he then go• in all haste about it? hee might goe and take his pleasure for this hundreth yeere, and then set vpon it some twenty 〈…〉 ten yeere before, and get more helpe then and disp•th it the sooner. But NOA did not, he could not, he durst not deferre the doing of it, but gwent instantly in hand with it.
On the other side see our carelessness. God foret•eth us that a second general destruction shall come▪ not by water▪ but hby fire, the […] ⟨p. 125⟩element of the twain; *which even Heathen also have taken notice of: and that none then shall be saved but those that have ia spiritual Temple or Sanctuary built in their souls, kan house for his Spirit to inhabit, as hard and difficult a piece of work, as ever the making of the Ark was. As NOAH before he could go about that building, he must first fell his wood, saw out his planks, hew out his timber, &c. So before we can raise this spiritual building, we must pull down lan old frame, an erection mof the Devils rearing, that standeth where it must stand, and rid the place of the rubbish and remainders of it: Now this requireth much toil and labour, and will take us up much time: And yet we defer and put off all, and think we ⟨p. 126⟩shall have time enough for it hereafter, though nnone of us are like to live near […] hundred▪ years, none sure to live half an hundred hours to an end. And what would we do, or how would we live, if we were sure that we should not die, ere an hundred years were expired and had past over our heads, when we have no care to provide for the preventing of this peril, being onot sure of a day, not of an hour?
On the other side see our carelesnesse. God foret•eth vs that a second generall destruction shall come▪ not by water▪ but hby fire, the 〈…〉⟨p. 125⟩element of the twaine; *which euen Heathen also haue taken notice of: and that none then shall be saued but those that haue ia spirituall Temple or Sanctuary built in their soules, kan house for his Spirit to inhabite, as hard and difficult a peece of worke, as euer the making of the Arke was. As NOA before he could goe about that building, hee must first fell his wood, saw out his planckes, hew out his timber, &c. So before we can raise this spirituall building, we must pull downe lan old frame, an erection mof the Deuils rearing, that standeth where it must stand, and rid the place of the rubbish and remainders of it: Now this requireth much toile and labour, and will take vs vp much time: And yet wee deferre and put off all, and thinke wee ⟨p. 126⟩shall haue time enough for it hereafter, though nnone of vs are like to liue neare 〈…〉 hundred▪ yeeres, none sure to liue halfe an hundred houres to an end. And what would we do, or how would we liue, if wee were sure that wee should not die, ere an hundred yeeres were expired and had past ouer our heads, when wee haue no care to prouide for the preuenting of this perill, being onot sure of a day, not of an houre?
h2 Pet. 3. 7. Adam pradixit geminum, [Greek or Hebrew]. Joseph. antiq. l. 1. 6. 3. Ab isto No• Deu• […], […] ill• […] •jusdē […]. Brough▪2 Pet. 3. 7. Adam pradixit geminum, 〈non-Latin alphabet〉. Ioseph. antiq. l. 1. 6. 3. Ab isto No• Deu•〈…〉, 〈…〉 ill•〈…〉•jusdē 〈…〉. Brough▪
*[Greek or Hebrew]. Sibyl. •rac. l. 4. Et ibid. [Greek or Hebrew]. Justin. apolog. Et cataclysmum factum, & deflagrationem futuram Sibylla vaticinata est. Lactant. de ira Dei, cap. 23. [Greek or Hebrew]. Sibyl. in airostich. apud Euseb. in vita Constant. Decidet è coelis ignisque & sulphuris amnis. Exuret terras […] •polumque. Apud Aug. de civit. Dei l. 18. c. 23. Stoici omnia inflammanda, iterumque futura asseruerunt. Athenag. de resurr. Hinc annus ille maximus, cujus hyems summa est Calaclysmus sive diluvio, aestas Ecpyrosts, i. mundi incendium: (unde & [Greek or Hebrew] dicta. Ex Menipp. conviv. Athen. dipnoseph. l. 14 Nam his alternis temporibus mundus tum exignescere, tum exaquescere videtur. Censorin. de nat. die c. 18. [Greek or Hebrew]. Tragicus apud Clem. strom. l. 5. & Euseb. praepar. lib. 13. cap. 13. Essè quoque in satis reminiscitur affore tempus, Quo mare, quo tellus, correptaque regia coeli Ardeat, & mundi moles operos• laboret. Ovid. met. l. 1. Communis mundo superest rogus, olsibus astra Mixturus &c. Lucan. bell. Phars. l. 1. Aqua & ignis terrenis dominantur. Ex his ortus & interitus est. Quandocunque placuere res novae mundo, sic in nos mare emittitur, ut desuper fervor ignis, cùm aliud genus exitij placuit. Cùm enim fatalis dies dil•vij venerit, aestus solutus legibus fine modo strtur, ratione eadem qua conflagratio futura est. Alterutrum fit, cùm Deo visam ordiri meliora, vetera finire. Sen. quaest. not. l. 3. c. 27, 28. Cùm tempus advenerit, quo se mundus renovaturus extinguat, ignibus vastis torrebit, incendetque mortalia &c. Idem ad Marc. c. 26. Eventurum putant Si, ut ad extremum mundus omnis ignescat. Cic. de nat. Der. l. 2. & ardoré deflagret. Idem Acad. lib. 4. De Stoicis idem Numenius apud Euseb. Sed & de Epicareit Minutius in Octavio.
Again, God gave NOAH warning by word1 only of […] evils, whereof no print or foot-step was to be seen at the present. And NOAH is stricken with fear, & prepareth presently to prevent it. God giveth us warning not by word only, but by deed, by evident arguments of his wrath already broke forth, and burning up our brethren almost on every side of us. And yet pwho layeth it to heart, or prepareth to prevent the evil that so evidently appeareth to approach?
Againe, God gaue NOA warning by word1 only of 〈…〉 euils, wherof no print or foot-step was to be seene at the present. And NOA is striken with feare, & prepareth presently to preuent it. God giueth vs warning not by word only, but by deed, by euident arguments of his wrath alreadie broke forth, and burning vp our brethren almost on euery side of vs. And yet pwho layeth it to heart, or prepareth to preuent the euill that so euidently appeareth to approach?
Now what is the reason of such difference both in the one kind and in the other? (NOAH so careful, and we so careless:) but that he believed and feared; and we do not? What else was it, that made Lots Sons▪ in law stay still in Sodom, though they were told what would become of it? What else, that made some of those Egyptians so careless, as to leave men and beasts abroad, when Moses had given warning of the storm that should come? But that qthe one believed not Lots word; rthe other feared not the Lords word: the one believed not, and therefore feared not; and the other ⟨p. 127⟩feared not, because they believed not? neither of both cared, because neither of both feared. And what else is it that maketh men stay still in their sin, and make no provision to prevent Gods wrath, both revealed in his word,3“and manifested in his work; but that they believe not the one, they dread not the other?
Now what is the reason of such difference both in the one kinde and in the other? (NOA so carefull, and we so carelesse:) but that he beleeued and feared; and we doe not? What else was it, that made Lots Sonnes▪ in law stay still in Sodome, though they were told what would become of it? What else, that made some of those Aegyptians so carelesse, as to leaue men and beasts abroad, when Moses had giuen warning of the storme that should come? But that qthe one beleeued not Lots word; rthe other feared not the Lords word: the one beleeued not, and therefore feared not; and the other ⟨p. 127⟩feared not, because they beleeued not? neither of both cared, because neither of both feared. And what else is it that maketh men stay still in their sinne, and make no prouision to preuent Gods wrath, both reuealed in his word,3“and manifested in his worke; but that they beleeue not the one, they dread not the other?
And this may convince multitudes, even of professed Christians, to have neither Faith nor Fear. sThey live so securely, so carelessly, as if there were neither heaven nor hell: they prepare no more to meet God, when in wrath he seemeth to approach, then as if tthey cared not whether he came or no▪
And this may conuince multitudes, euen of professed Christians, to haue neither Faith nor Feare. sThey liue so securely, so carelesly, as if there were neither heauen nor hell: they prepare no more to meet God, when in wrath he seemeth to approach, then as if tthey cared not whether he came or no▪
sHeu, vivunt homines, tanquā mors nulla sequatur; Et velut infernus fabula vana foret.Heu, vivunt homines, tanquā mors nulla sequatur; Et velut infernus fabula vana foret.
Yet should we ask any of these, whether they believed the word of God or no, whether they feared the wrath of God or no? they would answer, they did; and be angry that any man should make doubt of it: they should be uworse than beasts▪ no better than flat Atheists, if they did not. But, xthe wickedness of the wicked man assureth me, saith the Psalmist, that there is no fear of God before his eyes. And the loose and dissolute, the secure and careless courses of such evidently show, whatsoever▪ they may say, that there is neither Faith, nor fear of God in them, that they neither believe his Word, nor stand in awe of his wrath, they durst not for their lives do so as they do, if they did. *If you fear, saith Augustine, how is it that you take no more care? yCould Jacob sleep quietly, when he understood of Esau's approach? Or zdurst ⟨p. 128⟩Sampson for all his strength and stoutness lie still, when he heard that the Philistines were upon him? Much less durst any man, or could any man, that feared Gods wrath, lie sleeping in sin, when warning were given of Gods wrath, or while (it is the state of every impenitent person, had he a spiritual eye to discern it) the black clouds of his vengeance ready to seize on him, hung continually over his head. Say what thou wilt therefore, whosoever thou art that so livest, diddest thou fear God▪ as thou pretendest and professest to do, athou couldest not live so securely, thou durst not live so loosely; thou durst as well eat thy nails off, as we say, as do many things that daily thou doest; bthy very fear would not let thee, it would not suffer thee to rest: it would be as a thorn at thy heart, and a spur at thy side, to rouse thee and awake thee, and to keep thee from rest, till thou hadst procured thine own safety▪ and to urge and enforce thee to all speedy, careful, and industrious endeavour, whereby the same might be effected.
Yet should wee aske any of these, whether they beleeued the word of God or no, whether they feared the wrath of God or no? they would answer, they did; and be angrie that any man should make doubt of it: they should be uworse than beasts▪ no better than flat Atheists, if they did not. But, xthe wickednesse of the wicked man assureth me, saith the Psalmist, that there is no feare of God before his eyes. And the loose and dissolute, the secure and carelesse courses of such euidently shew, whatsoeuer▪ they may say, that there is neither Faith, nor feare of God in them, that they neither beleeue his Word, nor stand in awe of his wrath, they durst not for their liues doe so as they doe, if they did. *If you feare, saith Augustine, how is it that you take no more care? yCould Iacob sleepe quietly, when hee vnderstood of Esaus approach? Or zdurst ⟨p. 128⟩Sampson for all his strength and stontnesse lie still, when he heard that the Philistines were vpon him? Much lesse durst any man, or could any man, that feared Gods wrath, lie sleeping in sinne, when warning were giuen of Gods wrath, or while (it is the state of euery impenitent person, had hee a spirituall eye to discerne it) the blacke clouds of his vengeance readie to seize on him, hung continually ouer his head. Say what thou wilt therefore, whosoeuer thou art that so liuest, diddest thou feare God▪ as thou pretendest and professest to doe, athou couldest not liue so securely, thou durst not liue so loosely; thou durst as well eat thy nailes off, as we say, as doe many things that daily thou doest; bthy very feare would not let thee, it would not suffer thee to rest: it would be as a thorne at thy heart, and a spurre at thy side, to rouse thee and awake thee, and to keepe thee from rest, till thou hadst procured thine owne safetie▪ and to vrge and enforce thee to all speedie, carefull, and industrious endeuour, whereby the same might be effected.
uQui pudorē amisit; bestia par est, qui timorein, bestiâ pejor est. Bern. de divers. 12.Qui pudorē amisit; bestia par est, qui timorein, bestiâ pejor est. Bern. de divers. 12.
xPsal. 36. 1. [Greek or Hebrew]. Clem. Alex. paedag. l. 1. c. 9. Timor enim Domini expellit peccatū. Sirac. 1. 26. sive quod jam admissū est, sive quodtentat intrare; illud poenitendo, hoc resistendo. Bern▪ de divers. 8.Psal. 36. 1. 〈non-Latin alphabet〉. Clem. Alex. paedag. l. 1. c. 9. Timor enim Domini expellit peccatū. Sirac. 1. 26. sive quod jam admissū est, sive quodtentat intrare; illud poenitendo, hoc resistēdo. Bern▪ de divers. 8.
*Si timetis, quare non cavetis? Aug. de discipl. Christ. c. 2. Cur Sodomam incolitis ruituri jam ruituram? Cur citò non fugitis perituri rem periturā? Misocosin. contempt. mund.Si timetis, quare non cavetis? Aug. de discipl. Christ. c. 2. Cur Sodomam incolitis ruituri jam ruituram? Cur citò non fugitis perituri rem periturā? Misocosin. contempt. mund.
Well, to wind up all in a word: Let us all be1 like NOAH; take warning when God giveth it; Believe what he […]; fear before his face, especially when we see signs of his wrath, as we do pregnant ones at this present; use all care and endeavour to •uert his▪ wrath, and to prevent the peril, when▪ we perceive i• to approach. That can no way be done but by repentance of our sins, reformation of our lives, and alteration of our sinful and secure courses. This ⟨p. 129⟩course therefore let every one of us take without further delay; and pray that others also may do the like. It may be that God hearing the prayers, seeing the tears, and regarding the repentance of some few, may be moved to show mercy on the whole, though the generality remain still unreformed. cAll his fellow passengers their lives were bestowed upon Paul. dSodom had been saved, if but ten only had so done in it; eJerusalem, if but one alone. Or if the Lord be so peremptorily bent to destroy, and to bring in some general judgement, that fthough Moses and Samuel should sue for a people, they should not prevail with him, gthough NOAH, Daniel and Job were among them, they should not save son nor daughter, (not so much as was saved in the Flood,) but themselves single only: yet shall we, by so doing, with NOAH build an Ark, at least, for our selves, and our own souls. We shall be marked out for salvation, as hthose were that the Prophet speaketh of, in the general destruction. And one of these three shall undoubtedly befall us: Either we shall be itaken away, with kJosiah, before the evil come, and depart hence, to be laid up with our Fathers, in peace. Or, with lJeremiah, mBaruch, and nEbbed-melech, we shall have our lives given us for a prey: for othe Lord knoweth even in general judgements how to save his: Or our afflictions, shall be seasoned, sweetened, and sanctified unto us; and pthough of themselves not good, yet shall they be turned to our good; and ⟨p. 130⟩our decease, if we do perish in them, shall be but a means of translating us, from qa wretched and a miserable life here; (where rto live long, is but to be long in pain, and where sby living long, we are constrained not to hear and see only, but to suffer; nor to endure only, but to do many things that willingly we would not;) to a more happy, comfortable, and blessed life elsewhere;
Well, to winde vp all in a word: Let vs all be1 like NOA; take warning when God giueth it; Beleeue what hee 〈…〉; feare before his face, especially when we see signes of his wrath, as we doe pregnant ones at this present; vse all care and endeuour to •uert his▪ wrath, and to preuent the perill, when▪ we perceiue i• to approach. That can no way be done but by repentance of our sinnes, reformation of our liues, and alteration of our sinfull and secure courses. This ⟨p. 129⟩course therefore let euery one of vs take without further delay; and pray that others also may doe the like. It may be that God hearing the prayers, seeing the teares, and regarding the repentance of some few, may be moued to shew mercie on the whole, though the generalitie remaine still vnreformed. cAll his fellow passengers their liues were bestowed vpon Paul. dSodome had beene saued, if but ten onely had so done in it; eIerusalem, if but one alone. Or if the Lord be so peremptorily bent to destroy, and to bring in some generall iudgement, that fthough Moses and Samuel should sue for a people, they should not preuaile with him, gthough NOA, Daniel and Iob were among them, they should not saue sonne nor daughter, (not so much as was saued in the Floud,) but themselues single only: yet shall we, by so doing, with NOA build an Arke, at least, for our selues, and our owne soules. We shall be marked out for saluation, as hthose were that the Prophet speaketh of, in the generall destruction. And one of these three shall vndoubtedly befall vs: Either wee shall be itaken away, with k
Rector of Rotherhithe; member of the Westminster Assembly.
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〈non-Latin alphabet〉. Sybill. •rac. l. 4. Et ibid. 〈non-Latin alphabet〉. Iustin. apolog. Et cataclysmum factum, & deflagrationem futuram Sibylla vaticinata est. Lactant. de ira Dei, cap. 23. 〈non-Latin alphabet〉. Sybill. in airostich. apud Euseb. in vita Constant. Decidet è coelis ignisque & sulphuris amnis. Exuret terras 〈…〉•polumque. Apud Aug. de civit. Dei l. 18. c. 23. Stoici omnia inflammanda, iterumque futura asseruerunt. Athenag. de resurr. Hinc annus ille maximus, cujus hyems summa est Calaclysmus sive diluvio, aestas Ecpyrosts, i. mundi incendium: (unde & 〈non-Latin alphabet〉 dicta. Ex Menipp. conviv. Athen. dipnoseph. l. 14 Nam his alternis temporibus mundus tum exignescere, tum exaquescere videtur. Censorin. de nat. die c. 18. 〈non-Latin alphabet〉. Tragicus apud Clem. strom. l. 5. & Euseb. praepar. lib. 13. cap. 13. Essè quoque in satis reminiscitur affore tempus, Quo mare, quo tellus, correptaque regia coeli Ardeat, & mundi moles operos• laboret. Ovid. met. l. 1. Communis mundo superest rogus, olsibus astra Mixturus &c. Lucan. bell. Phars. l. 1. Aqua & ignis terrenis dominantur. Ex his ortus & interitus est. Quandocunque placuere res novae mundo, sic in nos mare emittitur, ut desuper fervor ignis, cùm aliud genus exitij placuit. Cùm enim fatalis dies dil•vij venerit, aestus solutus legibus fine modo strtur, ratione eadem qua conflagratio futura est. Alterutrum fit, cùm Deo visam ordiri meliora, vetera finire. Sen. quaest. nat. l. 3. c. 27, 28. Cùm tempus advenerit, quo se mundus renovaturus extinguat, ignibus vastis torrebit, incendetque mortalia &c. Idem ad Marc. c. 26. Euenturum putant S•i, ut ad extremum mundus omnis ignescat. Cic. de nat. De•r. l. 2. & ardoré deflagret. Idem Acad. lib. 4. De Stoicis idem Numenius apud Euseb. Sed & de Epicareit Minutius in Octavio.
oNihil ne in totū quidem diem certi est▪ Sen. ad Polyb. c. 29. Nihil in diem, nihil in horam promittitur. Idem ad Marc. c. 10.Nihil ne in totū quidem diem certi est▪ Sen. ad Polyb. c. 29. Nihil in diem, nihil in horam promittitur. Idem ad Marc. c. 10.
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Iosias, before the euill come, and depart hence, to be laid vp with our Fathers, in peace. Or, with
by liuing long, we are constrained not to heare and see only, but to suffer; nor to endure only, but to doe many things that willingly we would not;) to a more happie, comfortable, and blessed life elsewhere;
q[Greek or Hebrew]. Euripid.〈non-Latin alphabet〉. Euripid.
rQuid est diu vivere, nisi diu torqueri. Aug. de temp. 113.
s[Greek or Hebrew], &c. Greg. Naz. epitaph. Caesar. Diu vivendo multa quae non visvides. P. Sir.〈non-Latin alphabet〉, &c. Greg. Naz. epitaph. Caesar. Diu vivendo multa quae non visvides. P. Syr.
