Mr. Bolton's last and learned work of the four last things death, judgement, hell,…Mr. Boltons last and learned worke of the foure last things death, iudgement, hell,…
Mr. Bolton's last and learned work of the four last things death, judgement, hell, and heaven. With an assizes-sermon, and notes on Justice Nicolls his funeral. Together with the life and death of the author. Published by E.B.Mr. Boltons last and learned worke of the foure last things death, iudgement, hell, and heauen. With an assises-sermon, and notes on Iustice Nicolls his funerall. Together with the life and death of the authour. Published by E.B.
Robert Bolton 1572–1631London: printed by George Miller, 1632
[56], 264, p. : port. · 73k words · STC 3242 · ESTC S106786
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.
With what infinite, implacable indignation, and bloody rage would Shimei railing have rent ⟨p. 34⟩in pieces the heart of many a graceless King? And yet David by the help of this holy virtue, passed on along patiently without wound, or passion.
With what infinite, implacable indignation, and bloudy rage would Shemeis railing have rent ⟨p. 34⟩in peeces the heart of many a gracelesse King? And yet David by the helpe of this holy vertue, passed on along patiently without wound, or passion.
That heavy news which was so horrible, that it made both the ears of every one that heard it, tingle, brought by Samuel to Eli immediately from GODS own mouth, might have made many an earth-worm to have run mad with the very fore-thought of so much misery to come: But good old patient Eli, when he had heard it all, sweetly ejaculates: It is the LORD: Let Him do what seemeth him good.
That heavy newes which was so horrible, that it made both the eares of every one that heard it, tingle, brought by Samuel to Eli immediately from GODS owne mouth, might have made many an earth-worme to have run mad with the very fore-thought of so much misery to come: But good old patient Eli, when he had heard it all, sweetly ejaculates: It is the LORD: Let Him doe what seemeth him good.
The taking away of two sons at once by a sudden and violent death, with visible vengeance from heaven, and in the middest of a most horrible sin, is naturally matter of sorrow which cannot be expressed, and extremest grief: yet Aaron in such a case having learned conformity of his own will to the divine pleasure of the only wise GOD; when Moses told him that the LORD would be sanctified in them that come nigh
Him, and before all the people H• would be glorified; He held his peace: And Aaron held his peace. So quieting his heart because GOD would have it so. See further for this purpose, 2 Sam. 3. 15. 26. Isa. 39, 8. &c.
The taking away of two sonnes at once by a sudden and violent death, with visible vengeance from heaven, and in the middest of a most horrible sinne, is naturally matter of sorrow which cannot be exprest, and extremest griefe: yet Aaron in such a case having learned conformity of his owne will to the divine pleasure of the onely wise GOD; when Moses told him that the LORD would be sanctified in them that come nigh 1Him, and before all the people H• would be glorified; He held his peace: And Aaron held his peace. So quieting his heart because GOD would have it so. See further for this purpose, 2 Sam. 3. 15. 26. Isa. 39, 8. &c.
By these few precedents you may easily perceive what singular and sovereign power patience hath to pull the sting, and extract the poison out of the most grievous calamities and greatest troubles.
By these few precedents you may easily perceive what singular and soveraigne power patience hath to pull the sting, and extract the poyson out of the most grievous calamities and greatest troubles.
But now on the contrary: Impatience and unpleasednesse ⟨p. 35⟩with GODS providence in sending both good and aill, yet ever in love, and for our good; For bwhat son is he, whom the Father chasteneth not? doth more afflict us than all our afflictions. The storm of GODS wrath breaks out sometimes upon the outward state of some greedy fretting mammonist, and He justly smites him for his wicked covetousness and dishonest gain, perhaps in the height and hot gleam of his prosperity and thriving, by some sudden visible consumption, or secret wasting curse: He (as such covetous wretches are wont) takes on extremely, far beyond the rage of the maddest bedlam. He stamps and stares (as they say) roars and raves; g•asneth his teeth, tears his hair, bites his nails, almost like a damned soul, that hath new lost heaven; until at length the Devil lead him to lay violent hands upon himself. Now, are not these self-vexing tortures far more rerrible than the taking away of his transitories? Is not the cutting of his own throat incomparably worse than the cross? A bird that is entangled amongst lime twigs, the more she stirs and struggles, the more she is made sure, and doubles her danger: A crepining reluctation, and angry striving (as it were) to get out of GODS hands, doth ever envenom and exasperate the wound, and makes us ten times worse, and more miserable, than if we fairly and ⟨p. 36⟩patiently submitted to his omnipotent and most merciful will. Neither doth want of patience only mightily enrage a cross, but it also embitters all our comforts. The bare omission of a mere complement in Mordecai did not only fill Hamans proud heart with many raging distempers of hatred, malice, revenge, foolish indignation and much furious discontentment; but also turned all the pleasure, and kindly relish in his courtly pleasures, riches, honours, offices, extraordinary advancements and royal favours, into gall and wormwood. And Haman told them of the glory of his 4riches, and the multitude of his children, and all the things wherein the King had promoted him, and how he had advanced him above the Princes and servants of the King. Haman said moreover, yea Esther the Queen did let no man come in with the King unto the Banquet that she had prepared, but my self, and tomorrow am I invited unto her also with the King.
But now on the contrary: Impatiency and unpleasednesse ⟨p. 35⟩with GODS providence in sending both good and aill, yet ever in love, and for our good; For bwhat sonne is he, whom the Father chasteneth not? doth more afflict us than all our afflictions. The storme of GODS wrath breaks out sometimes upon the outward state of some greedy fretting mammonist, and He justly sinites him for his wicked covetousnesse and dishonest gaine, perhaps in the height and hot gleame of his prosperity and thriving, by some sudden visible consumption, or secret wasting curse: He (as such covetous wretches are wont) takes on extremely, farre beyond the rage of the maddest bedlam. He stamps and stares (as they say) roares and raves; g•asneth his teeth, teares his haire, bites his nailes, almost like a damned soule, that hath new lost heaven; untill at length the Devill lead him to lay violent hands upon himselfe. Now, are not these selfe-vexing tortures farre more rerrible than the taking away of his transitories? Is not the cutting of his owne throat incomparably worse than the crosse? A bird that is intangled amongst limetwigs, the more she stirres and struggles, the more she is made sure, and doubles her danger: A crepining reluctation, and angry striving (as it were) to get out of GODS hands, doth ever enveaime and exasperate the wound, and makes us ten times worse, and more miserable, than if we fairely and ⟨p. 36⟩patiently submitted to his omnipotent and most mercifull will. Neither doth want of patience onely mightily enrage a crosse, but it also embitters all our comforts. The bare omission of a meere complement in Mordecai did not onely fill Hamans proud heart with many raging distempers of hatred, malice, revenge, foolish indignation and much furious discontentment; but also turned al the pleasure, and kindly relish in his courtly pleasures, riches, honours, offices, extraordinary advancements and royall favours, into gall and wormewood. And Haman told them of the glory of his 4riches, and the multitude of his children, and all the things wherein the King had promoted him, and how he had advanced him above the Princes and servants of the King. Haman said moreover, yea Esther the Queene did let no man come in with the King unto the Banquet that she had prepared, but my selfe, and tomorrow am I invited unto her also with the King.
aIn the equity of an holy and just proportion, we must expect as well ill as good, at th• hands of GOD. What? (saith Job) shall we receive good at the hand of GOD, and shall we not receive evil? Cap. 2. 10.In the equity of an holy and jus• proportion, wee must expect as well ill as good, at th• hands of GOD. What? (saith Iob) shall wee receive good at the hand of GOD, and shall wee not receive evill? Cap. 2. 10.
bMagis timere debemus▪ si aut nullas, aut parvas tribulationes in hoc saeculo patimur: quia si DEVS flagellat omnem filium quem recipit, sine dubio quē non flagellat, non recipit: Aus• de Temp. Se. m. 105.Magis timere debemus▪ si aut nullas, aut parvas tribulationes in hoc saeculo patimur: quia si DEVS flagellat omnem filium quem recipit, sine dubio quē non flagellat, non recipit: Aus• de Temp. Se. m. 105.
cQuid indigna• Querclae & indignatio nil aliud, quam accessio mali sunt; nihil enim tam exasperat fe•vorem vulneris, quàm serendi impatientia. Omnis indignatio in tormentum suum proficit. Sic laqueos fera dumb jactat, astringit; sic aves viscum, dumb trepidantes excutiunt, plumis omnibus illinunt: nullum tam arctum est jugum, quod non minus laedat ducentem, quàm repugnantem Unum est levamentum malorum ingentium etiam pati, & necessitatibus suis obsequi. Quid igitur mor•o corporis, animi morbum addere juvat, teque miseriorem facere murmurando, &c.Quid indigna• Querclae & indignatio nil aliud, quam accessio mali sunt; nihil enim tam exasperat fe•vorem vulneris, quàm serendi impatientia. Omnis indignatio in tormentum suum proficit. Sic laqueos fera dum jactat, astringit; sic aves viscum, dum trepidantes excutiunt, plumis omnibus illinunt: nullum tam arctum est jugum, quod non minus laedat ducentem, quàm repugnantem Vnum est levamentum malorum ingentium etiam pati, & necessitatibus suis obsequi. Quid igitur mor•o corporis, animi morbum addere juvat, teque miseriorem facere murmurando, &c.
Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the Kings gate. Whereas now David, a King, as I told you before, by the benefit of this blessed grace, did not suffer his Princely spirit to be un-calmed at all, no not by the traitorous and most intolerable reviling of a dead dog, and his basest vassal.
Yet all this availeth me nothing, so long as I see Mordecai the Iew sitting at the Kings gate. Whereas now David, a King, as I told you before, by the benefit of this blessed grace, did not suffer his Princely spirit to be un-calmed at all, no not by the traiterous and most intolerable reviling of a dead dog, and his baseft vassall.
2. Keep off thy heart from the world, in the greatest affluence of wealth and worldly prosperity. Earthly-mindedness ever sharpeneth and keens the sting in all distresses. It gives teeth to the cross to eat out the very heart of the afflicted. Had not Job been able to have professed, that in ⟨p. 37⟩the height of his happiness he was thus affected: If I have made gold my hope, or have said to the •ine gold, Thou art my confidence: If I rejoiced because my wealth was great, and because my hand had gotten much: [Here asay Divines, something is understood, as dispeream, then let me perish, or the like] If bI beheld the Sun when it shined, or the Moon walking in brightness: And my heart hath been secretly enticed, or my mouth hath kissed my hand:—Then should I have denied the GOD that is above. If I grew proud, puffed up, or pleased my self with the glistering brightness of my earthly abundance, let it be so and so with me: I say, except Jobs heart had been thus cweaned from the world, when as yet he wallowed in wealth; he had never been able to hold out in the evil day, and to have borne so bravely the ruin of so rich a state without repining. But now churlish Nabal, whose affections were notoriously nailed to the earth; though perhaps once or twice a year he made a jovial and frolic feast, as other cunning worldlings are wont to their good-fellow-companions, upon purpose to procure and preserve a Pharisaical reputation of bounty with some flattering dependants, ⟨p. 38⟩and for a cloak to colour their covetousness and cruelty; yet he was of a flinty bosom in respect of doggedness and extreme niggardise, especially towards GODS people, and his heart by excessive rooting there, was turned wholly into earth: and therefore in the evil day, it died within him, and he became as a stone. To keep off the world in a fit distance, that it do thee no deadly hurt, and undo thee quite; keep still fresh and strong in thy thoughts a true estimate and right conceit of the dmutability of all things here below, and thine own mortality. In their best condition and highest confluence, they are but 1. Vanity: We shall never •ind in them any solidity, or that good or comfort which we still with much eager pursuit and thirst expect and labour in vain to extract from them: but upon trial and trust in them, they will ever prove empty clouds, broken staves of reed.
2. Keepe off thy heart from the world, in the greatest affluence of wealth and worldly prosperity. Earthly-mindednesse ever sharpeneth and keenes the sting in all distresses. It gives teeth to the crosse to eat out the very heart of the afflicted. Had not Iob beene able to have professed, that in ⟨p. 37⟩the height of his happinesse he was thus affected: If I have made gold my hope, or have said to the •ine gold, Thou art my confidence: If I rejoyced because my wealth was great, and because my hand had gotten much: [Here asay Divines, somthing is understood, as dispeream, then let me perish, or the like] If bI beheld the Sun when it shined, or the Moone walking in brightnesse: And my heart hath beene secretly entised, or my mouth hath kissed my hand:—Then should I have denied the GOD that is above. If I grew proud, puft up, or pleased my selfe with the glistering brightnesse of my earthly abundance, let it be so and so with me: I say, except Iobs heart had beene thus cwained from the world, when as yet he wallowed in wealth; he had never been able to hold out in the evill day, and to have borne so bravely the ruine of so rich a state without repining. But now churlish Nabal, whose affections were notoriously nail'd to the earth; though perhaps once or twice a yeare he made a joviall and frolicke feast, as other cunning worldlings are wont to their good-fellow-companions, upon purpose to procure and preserve a Pharisaicall reputation of bounty with some flattering dependants, ⟨p. 38⟩and for a cloke to colour their covetousnesse and cruelty; yet he was of a •linty bosome in respect of doggednesse and extreme niggardise, especially towards GODS people, and his heart by excessive rooting there, was turned wholly into earth: and therefore in the evill day, it died within him, and he became as a stone. To keepe off the world in a fit distance, that it do thee no deadly hurt, and undoe thee quite; keepe still fresh and strong in thy thoughts a true estimate and right conceipt of the dmutability of all things here below, and thine owne mortality. In their best condition and highest confluence, they are but 1. Vanity: We shall never •ind in them any solidity, or that good or comfort which we still with much eager pursuit and thirst expect and labour in vaine to extract from them: but upon triall and trust in them, they will ever proove empty clouds, broken staves of reed.
aHic subaudienda imprecatio, dispeream, &c. Mer• in Loc.
bQuidam hoc ita exposuerunt, quasi Jobus profiteretur, see Solem & Lunam non adorasse: quià antiquis ea superstitio valdè usitata erat, praesertim in Orient:—Is verò sensus verus quidem est, sed tamen loco praesenti non convenit: Jobus hic voluit aliâ similitudine uti, & equidem juxta sermonem, quem jam habu•mus de eo quod professus est se nullâ superbiâ & arrogantiâ laborasse, &c. Calv. in loc.Quidam hoc ita exposuerūt, quasi Iobus profiteretur, se Solem & Lunam non adorasse: quià antiquis ea superstitio valdè usitata erat, praesertim in Oriente:—Is verò sensus verus quidem est, sed tamen loco praesenti non convenit: Iobus hic voluit aliâ similitudine uti, & equidem juxta sermonem, quem jam habu•mus de eo quod professus est se nullâ superbiâ & arrogantiâ laborasse, &c. Calv. in loc.
cSi laetatus sum, inquit, multis mihi affluentibus undique divitijs, si recondidi aurum in pulverem, si spem in pretiosis lapidibus habui. Haecille. Proptereà nec quum erepta quidem omnia subitò essent, turbatus est, quippe qui praesentibus non delectantur, &c.—Quas omnes ob res mecum ipse plerumque admitari s•leo, quare in mentem Diabolo venit, exercitationes istius non ignoranti, tot tantosque adversus ipsum cogitasse labores. Cur igitur illi venit in mentem? Truculentissima certè bestia nunquam solet despera•e victoriam, quod ad condemnationem nostram spectat: nam ille nunquam, ut dixi, nostram desperate perditionem: nos de salute nostrâ saepius desperamus. Chrysost. Hom. 34. in M•.Si laetatus sum, inquit, multis mihi affluentibus undique divitijs, si recondidi aurum in pulverem, si spem in pretiosis lapidibus habui. Haecille. Proptereà nec quum erepta quidem omnia subitò essent, turbatus est, quippe qui praesentibus non delectantur, &c.—Quas omnes ob res mecum ipse plerumque admitari s•leo, quare in mentem Diabolo venit, exercitationes istius non ignoranti, tot tantosque adversus ipsum cogitasse labores. Cur igitur illi venit in mentem? Truculentissima certè bestia nunquam solet despera•e victoriam, quod ad condemnationem nostram spectat: nam ille nunquam, ut dixi, nostram desperat perditionem: nos de salute nostrâ saepius desperamus. Chrysost. Hom. 34. in M.
eApps of Sodom, Wells without water. And when we grasp them most greedily, we embrace nothing but smoke, which wrings tears from our eyes, and vanisheth into nothing. 2: Vexation of spirit. Besides the emptiness and absence of that imaginary felicity which we hunt after in them; there is also the presence and plenty of much […] and hearts grief, which the ⟨p. 39⟩slaves of pleasure, and lovers of the world little look for, when they at first resolve to sell their souls for such transitory trash. Divitias invenisti? (saith one) Requiem perdidisti. Hast thou found riches? Thou hast lost thy rest. A man that will be rich, takes no more rest, than one upon a rack, or bed of thorns▪ like fAnacreon with his five Talents, still distracted with worldly thoughts, and continually pricked with cares and fears. 3. They cannot satisfy the soul. Gold can no more fill the spirit of a man, than grace his purse. Between heaven and earth, spirits and bodies, souls and silver, there is no proportion. And therefore no earthly excellencies, no carnal pleasures, no worldly treasures are fit matter, or a full object, for such an immaterial, immortal and heavenly borne-being to feed upon with any proper delight, true comfort, or sound contentment. Not all this great material world, or greatest mass of gold can possibly fill the mighty capacity and immeasurable appetite of this little spark of heaven breathed into us by the infinite power of an Almighty hand. A man may as well fill a bag with wisdom, as the soul with the world; a chest with virtues, as the mind with wealth. 4. They cannot help in the evil day. Their blood (saith the Prophet) shall be poured out as 3dust, and their flesh as the dung: neither their silver nor their gold shall be able to deliver them in the day of the LORDS wrath. Put a man into a pang of any painful malady, and bodily torture; as into a fit of the Stone, Strangury, ⟨p. 40⟩gdeep Melancholy, Gout, Colic, or the like: let some incurable devouring Ulcer, Canker, Elephantiasis, the Wolfe, the hPlica, &c. take hold upon ⟨p. 41⟩any part of his Body; and let him tell me then, what account he would make of all the Imperial Crowns upon earth, attended with the height and utmost of humane felicities? Or what comfort could he take in the riches, glory and pleasures of the whole world?
eApp•s of Sodom, Wells without water. And when we graspe them most greedily, we embrace nothing but smoke, which wrings teares from our eyes, and vanisheth into nothing. 2: Vexation of spirit. Besides the emptinesse and absence of that imaginary felicity which we hunt after in them; there is also the presence and plenty of much 〈…〉 and hearts griese, which the ⟨p. 39⟩slaves of pleasure, and lovers of the world little looke for, when they at first resolve to sell their soules for such transitory trash. Divitias invenisti? (saith one) Requiem perdidisti. Hast thou found riches? Thou hast lost thy rest. A man that will be rich, takes no more rest, than one upon a racke, or bed of thornes▪ like fAnacreon with his five Talents, still distracted with worldly thoughts, and continually prickt with cares and feares. 3. They cannot satisfie the soule. Gold can no more fill the spirit of a man, than grace his purse. Betweene heaven and earth, spirits and bodies, soules and silver, there is no proportion. And therefore no earthly excellencies, no carnall pleasures, no worldly treasures are fit matter, or a full object, for such an immateriall, immortall and heavenly borne-being to feed upon with any proper delight, true comfort, or sound contentment. Not all this great materiall world, or greatest masse of gold can possibly fill the mighty capacity and immeasurable appetite of this little sparke of heaven breath'd into us by the infinite power of an Almighty hand. A man may as well fill a bag with wisedome, as the soule with the world; a chest with vertues, as the mind with wealth. 4. They cannot helpe in the evill day. Their bloud (saith the Prophet) shalbe powred out as 3dust, and their flesh as the dung: neither their silver nor their gold shalbe able to deliver them in the day of the LORDS wrath. Put a man into a pang of any painefull maladie, and bodily torture; as into a fit of the Stone, Strangury, ⟨p. 40⟩gdeepe Melancholy, Gout, Cholicke, or the like: let some incurable devouring Ulcer, Canker, Elephantiasis, the Wolfe, the hPlica, &c. take hold upon ⟨p. 41⟩
ePoma Gomorrhaea pulchra quidem sunt, sed cum frangu•ur in vagum pulve•em fatiscunt.
fAnacreon quinque talentis Poly•rate donatus, cum per duas noctes pro ipsis solicitus fuisset, reddidit •a, inquiens; no• tanti esse quatâ ipsorum nomine curâ laboraret. St•b. Cap. 39.Anacreo• quinque talentis Poly•rate donatus, cum per duas noctes pro ipsis solicitus fuisset, reddidit •a, inquiens; no• tanti esse quatâ ipsorum nomine curâ laboraret. St•b. Cap. 39.
gNo torture of body like unto it, no strappado's, hot-irons▪ Phalaris Bulls, all fears, griefs, suspicions, discontents are swallowed up and drowned in this Euripus, this •sh Sea, this Ocean of misery, as so many small b•ooks. This is th• Quintessence of humane adversity; all other diseases whatsoever are but flea-bi•ings to Melancholy in extent. 'Tis the pith of them all And a melancholy man is that true Prometheus which is bound to Caucasus the true Titius, whose bowels are still by a Vul•r devoured, is Poe•s feign, and so doth Litius Gi•aldus interpret it, of anxieties, and those griping •ares. In all other maladies whatsoever we seek for help•: If a leg or an orme ache through any d•stemperature r wound: or that we have any ordinary disease, above all things whatsoever, we desire help and health, a present recovery, if by any means possibly it may be procured We will ly part with all our other substance, endure any misery, drink bitter potions, swallow those […] pills, suffer our joints to be seared to be cut off, any thing for future health; so swet, so dea, so precious above all other things in the world is life: but to melancholic mn, nothing so tedious, nothing so odious; that which they so carefully seek to preserve, e ares; he alone, so intolerable are his pains. Buron of Melanch. pag. 274.
Or what ease and refreshing can large possessions, sumptuous buildings, pleasant walks, princely favours, dainty fare, choicest delights, or any thing under the Sun, afford in such a case? The very prick of a needle, or pain of a tooth for the time, will take away the taste of all carnal contentments, and pleasure of the worlds Monarchy. If the LORD should let loose the cord of thy conscience, and set His just and deserved wrath a work to enkindle flames of horror in thy heart, what help couldest thou have in heaps of gold, or hoards of wealth? Remember Spira. They would be so •rre from healing the wound, or allaying the smart, that they would yet more horribly afflict thy already enraged spirit, and turn them even into fiery Scorpions for thy further torment. Let thy last sickness seize upon thee, and then say (for the hour of death, as they say, is the hour of truth) whether all the gold and goods in the world can any more deliver thee from the Arrest of that inexorable Serjeant, than can an handful of dust? Nay, whether then the extremity of thy spiritual affliction, and anguish of soul, will not be answerable to the former excess of thine inordinate affection to earthly things, and delights of sense? Or suppose thou shouldest be surprised ⟨p. 42⟩by that last and great day, which the LORD in mercy hasten; how wilt thou then rescue thy free-hold, when the whole frame of the world is on fire? 5. They cannot possibly lead us beyond this life, or extend to eternity. If we see a servant follow two gentlemen, we know not whose man he is; but their parting will discover to whether he belongs; When death shall sever the owner from the world, then will riches and revenues, offices and honours, stately buildings, and all outward bravery cleave to the world, and leave him to the world to come as poor a worm and wretch, as when he first came into this world: and therefore they are all the worlds Heirlooms, and none of his: Even as Absaloms mule went away, when his head was fast in the great Oak, and so left him hanging between heaven and earth, as a woeful spectacle of misery and shame to all beholders: So will all their wealth and worldly felicities deal with their most greedy engrossers, and dearest minions upon their dying-beds. They will then most certainly (as Solomon 1•aith) make themselves wings, and fly away as an Eagle toward heaven:
Or what ease and refreshing can large possessions, sumptuous buildings, pleasant walks, princely favours, dainty fare, choisest delights, or any thing under the Sun, afford in such a case? The very pricke of a needle, or paine of a tooth for the time, will take away the taste of all carnall contentments, and pleasure of the worlds Monarchy. If the LORD should let loose the cord of thy conscience, and set His just and deserved wrath a worke to enkindle flames of horrour in thy heart, what helpe couldest thou have in heapes of gold, or hoards of wealth? Remember Spira. They would be so •rre from healing the wound, or allaying the smart, that they would yet more horribly afflict thy already enraged spirit, and turne them even into fiery Scorpions for thy further torment. Let thy last sicknesse seize upon thee, and then say (for the houre of death, as they say, is the houre of truth) whether all the gold and goods in the world can any more deliver thee from the Arrest of that inexorable Serjeant, than can an handfull of dust? Nay, whether then the extremity of thy spirituall affliction, and anguish of soule, will not be answerable to the former excesse of thine inordinate affection to earthly things, and delights of sense? Or suppose thou shouldest be surprized ⟨p. 42⟩by that last and great day, which the LORD in mercy hasten; how wilt thou then rescue thy free-hold, when the whole frame of the world is on fire? 5. They cannot possibly lead us beyond this life, or extend to eternity. If we see a servant follow two gentlemen, we know not whose man he is; but their parting will discover to whether he belongs; When death shall sever the owner from the world, then will riches and revenewes, offices and honours, stately buildings, and all outward bravery cleave to the world, and leave him to the world to come as poore a worme and wretch, as when he first came into this world: and therefore they are all the worlds Heireloomes, and none of his: Even as Absaloms mule went away, when his head was fast in the great Oake, and so left him hanging betweene heaven and earth, as a wofull spectacle of misery and shame to all beholders: So will all their wealth and worldly felicities deale with their most greedy ingrossers, and dearest minions upon their dying-beds. They will then most certenly (as Salomon 1•aith) make themselves wings, and flie away as an Eagle toward heaven:
And leave their now forlorn former favourites to the fury of a guilty conscience for their cursed forsaking the Fountain of living 1waters, all their life long, and hewing them out such cisterns, broken cisterns that could hold no water; nor help in the evil Day. We all stand at the door of eternity; if death but once open it naturally or violently, or by any of his thousand thousand ways, we are presently stripped of all, and immediately enter ⟨p. 43⟩upon it, either that of everlasting pleasures, or the other of everlasting pains. And therefore it will be our wisdom in the mean time to value worldly vanities at no more than their own price; and industriously to ply all means which may enrich us with heavenly treasures of that divine stamp and lasting temper, which may attend us through all eternity. And as all these things here below are thus mutable and fugitive, so thy self art mortal and frail. A creature as it were but of one days lasting, like that iFlower and Bird which as naturalists report, receive their being and birth in the morning; but wither and die at night. Thy abode upon earth is like a vanishing kvision of the night, a flying dream, the very dream of a shadow, &c. This ⟨p. 44⟩swift tide of mans life, after it once turneth and declineth, ever runneth with a perpetual ebb and falling stream, but never floweth again: Our leaf once fallen, springeth no more; neither doth the Sun or the Summer beautify us again with the garments of new leaves and flowers, or ever after revive or renew us with freshness of youth, and former strength. Not only Solomon (Eccles. 1.) makes us in this respect more miserable than the Sun and other soul-less creatures; but even the Poet also by the light of natural reason (whom I urge only to make Christians, mindless of their own mortality, ashamed, who have thoughts of heaven and earth, as though eternity were upon earth, and time only in heaven) tells us that, Soles occidere & redire possunt: Thus in English;
And leave their now forlorne former favourites to the fury of a guilty conscience for their cursed forsaking the Fountaine of living 1waters, all their life long, and hewing them out such cisternes, broken cisternes that could hold no water; nor help in the evill Day. We all stand at the doore of eternity; if death but once open it naturally or violently, or by any of his thousand thousand waies, we are presently stript of all, and immediately enter ⟨p. 43⟩upon it, either that of everlasting pleasures, or the other of everlasting pains. And therfore it wilbe our wisdome in the mean time to value worldly vanities at no more than their own price; and industriously to ply all meanes which may enrich us with heavenly treasures of that divine stampe and lasting temper, which may attend us thorow all eternity. And as all these things here below are thus mutable and fugitive, so thy selfe art mortall and fraile. A creature as it were but of one daies lasting, like that iFlower and Bird which as naturalists report, receive their being and birth in the morning; but wither and die at night. Thy abode upon earth is like a vanishing kvision of the night, a flying dreame, the very dreame of a shadow, &c. This ⟨p. 44⟩swift tide of mans life, after it once turneth and declineth, ever runneth with a perpetuall ebbe and falling streame, but never floweth againe: Our leafe once fallen, springeth no more; neither doth the Sun or the Summer beautifie us againe with the garments of new leaves and flowers, or ever after revive or renew us with freshnesse of youth, and former strength. Not onely Salomon (Eccles. 1.) makes us in this respect more miserable than the Sun and other soule-lesse creatures; but even the Poet also by the light of naturall reason (whom I urge onely to make Christians, mindlesse of their owne mortality, athamed, who have thoughts of heaven and earth, as though eternity were upon earth, and time onely in heaven) tels us that, Soles occidere & redire possunt: Thus in English;
1I•i. 2. 13.
iFlos est, Hemerocallis, cujus vita & pulchritudodiaria est. Sed & volucris ad Hippanim fluvium est, Hemerovio• dicta, quae non ultra di•m vivit; sed •adem omnino luce, qu• lucem inchoate, si•it, mo•ientique Soli commoritur: eodemdie, pueri, •uvenis, •enis aetatem experta manè nascitur, miridie & viget, vesperi consenescit & moritur. Animal•lo huic •millima est humana vita. Ad fluvium illa est perpetuò fluen•is temporis, sed & […] est, magis quam avisulla, v•l […], & saepè o•nissuae pompae di•m uni▪ cum, terminum habet, saepè horam, saepè pa•iò pr•ductius momentum. Quid ergò annos meditamur & saecula, saepè brevior is aevi quam flor• aut storum umb•a, aut si quid umb•ā vanius, brevius. Ae•ernit. Pro•ho. pag. 10.Flos est, Hemerocallis, cujus vita & pulchritudodiaria est. Sed & volucris ad Hippanim fluvium est, Hemerovio• dicta, quae non ultra di•m vivit; sed •adem omnino luce, qu• lucem inchoat, si•it, mo•ientique Soli commoritur: eodemdie, pueri, •uvenis, enis aetatem experta manè nascitur, miridie & viget, vesperi consenescit & moritur. Animallo huic millima est humana vita. Ad fluvium illa est perpetuò fluenis temporis, sed & est, magis quam avisulla, vl , & saepè onissuae pompae dim uni cum, terminum habet, saepè horam, saepè paiò prductius momentum. Quid ergò annos meditamur & saecula, saepè brevior is aevi quam flor aut storum umba, aut si quid umbā vanius, brevius. Aeernit. Proho. pag. 10.
Which we must only understand of returning any more to life and light in this world. Nay, in a word, lay thy self loaden with the utmost of all earthly excellencies and felicities in the one scale of the balance, and vanity in the other, and vanity will weigh thee down. Take heed therefore of trusting to the world in the mean time, lest it torture thee extremely in the time of trouble.
Which we must onely understand of returning any more to life and light in this world. Nay, in a word, lay thy selfe loaden with the utmost of all earthly excellencies and felicities in the one scale of the ballance, and vanity in the other, and vanity will weigh thee downe. Take heed therefore of trusting to the world in the meane time, lest it torture thee extremely in the time of trouble.
1. By carking fore-thought of future evils, which forty to one may never fall out. Many men I am persuaded, (such is the natural vanity of our minds) do more vex themselves with fear and fore-conceit of imaginary evils, which never befall; then they have just cause, to take on and trouble their hearts for all other true, real, actual troubles, which fall upon them. Thus many times do men torture themselves vainly with immoderate fear of foreign invasion, home-bred confusion, change of religion, the fiery trial, burning at a stake, distraction of mind, surprise by the Plague, Small Pox, Purples, Spotted Fever, distress and going backward in their outward state, loss of some child they love best, destruction of their goods by fire, robbery, ship-wrack, the frowns of greatness, hurt and revenge from those that hate them, hardness of heart, failing of their faith, spiritual desertion, overthrow by temptation, despair of GODS mercies, sudden death, discomfortable carriage in their last sickness, the king of fear himself; what shall become of their children, when they are gone, &c. By these and millions moe of such causeless and carking fore▪imaginations, the very flower and vigour of mens spirits may be much emasculated, and wasted woefully. A godly care to prevent them by repentance and prayer; and a careful preparation by mortifying meditations, and Christian magnanimity to bear them patiently, if we be put unto it, is commendable and comfortable: but in the mean time to unspirit and macerate ⟨p. 46⟩our selves with much distrustful misery and needless torture about them, to our hindrance, distraction and discomfort in any businesses of either of our callings, or any ways, uncheerful walking; by slavish pre-conceits to double and multiply their stings, and to suffer them so often before they seize upon us, is both un-noble and un-necessary: most unworthy the moral resolution of a mere natural man, and the generous spirit of an honest Heathen; much more the invincible fortitude of any of CHRISTS favourites, and heirs of heaven.
1. By carking fore-thought of future evils, which forty to one may never fall out. Many men I am perswaded, (such is the naturall vanity of our minds) do more vexe themselves with feare and fore-conceipt of imaginary evils, which never befall; then they have just cause, to take on and trouble their hearts for all other true, reall, actuall troubles, which fall upon them. Thus many times do men torture themselves vainly with immoderate feare of forreine invasion, home-bred confusion, change of religion, the fiery triall, burning at a stake, distraction of mind, surprize by the Plague, Small Poxe, Purples, Spotted Fever, distresse and going backward in their outward state, losse of some child they love best, destruction of their goods by fire, robbery, ship-wracke, the frownes of greatnesse, hurt and revenge from those that hate them, hardnesse of heart, failing of their faith, spirituall desertion, overthrow by temptation, despaire of GODS mercies, sudden death, discomfortable cariage in their last sicknesse, the king of feare himselfe; what shall become of their children, when they are gone, &c. By these and millions moe of such causelesse and carking fore▪imaginations, the very flower and vigour of mens spirits may be much emasculated, and wasted wofully. A godly care to prevent them by repentance and prayer; and a carefull preparation by mortifying meditations, and Christian magnanimity to beare them patiently, if we be put unto it, is commendable and comfortable: but in the meane time to unspirit and macerate ⟨p. 46⟩our selves with much distrustfull misery and needlesse torture about them, to our hindrance, distraction and discomfort in any businesses of either of our callings, or any waies, unchearefull walking; by slavish pre-conceipts to double and multiply their stings, and to suffer them so often before they seize upon us, is both un-noble and un-necessary: most unworthy the morall resolution of a meere naturall man, and the generous spirit of an honest Heathen; much more the invincible fortitude of any of CHRISTS favourites, and heires of heaven.
2. Self-created crosses, that I may so call them. For so it often is, that many married couples, governors of families (to instance there) having the world at will (as they say) and wanting nothing that heart can wish from GODS hand for outward things: and yet (I know not how) by reason of passion, covetousness, pride, waywardness, frowardness, or something, they mutually embitter their lives one unto another with much uncomfortableness, discontentment and jarring. I would advise all such (and there are many and many such abroad in the world) punctually and impartially to examine their consciences; whether such secret sins as these, of which they take no notice, may not be the causes of it.
2. Selfe-created crosses, that I may so call them. For so it often is, that many maried couples, governours of families (to instance there) having the world at will (as they say) and wanting nothing that heart can wish from GODS hand for outward things: and yet (I know not how) by reason of passion, covetousnesse, pride, waiwardnesse, frowardnesse, or something, they mutually embitter their lives one unto another with much uncomfortablenesse, discontentment and jarring. I would advise all such (and there are many and many such abroad in the world) punctually and impartially to examine their consciences; whether such secret sinnes as these, of which they take no notice, may not be the causes of it.
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dQuid sunt •os humanae? Cinis▪ pulvis, sumus, umbra, solia •dentia, also, somnium, fabula, ventus, aër, penna mobilis, •da decu•ens, & si quid istis inserius Chrysost In Epist. ad Heb. H•m. 9. Inquiramus, si placet, quae sunt illa prae sentis vit• p• […] Divitiae, glo•ia, potenti•, magnum ex• ab hominibus? Sed videbis nihil illis esse i•certius,—[…] vid•ti […] in […], aliqua pars ejus, eò quod […] siunt ima, & ima summa: ita & nostra•um re•um impetus […] ve•untur summa facit in•ma: ut videre […] indivitijs, potenti•, […]. Nunquam enim in e•dem •atu manent, sed semper inflabiles, fluminum fluxus imitantur. Idem. Hom. de Nomine Abram.Quid sunt •os humanae? Cinis▪ pulvis, sumus, umbra, solia •dentia, •los, somnium, fabula, ventus, aër, penna mobilis, •da decu•ens, & si quid istis inserius Chrysost In Epist. ad Heb. H•m. 9. Inquiramus, si placet, quae sunt illa prae sentis vit• p•〈…〉 Divitiae, glo•ia, potenti•, magnum ex• ab hominibus? Sed videbis nihil illis esse i•certius,—〈…〉 vid•ti 〈…〉 in 〈…〉, aliqua pars ejus, eò quod 〈…〉 siunt ima, & ima summa: ita & nostra•um re•um imp•tus 〈…〉 ve•untur summa facit in•ma: ut videre 〈…〉 indivitijs, potenti•, 〈…〉. Nunquam enim in e•dem •atu manent, sed semper inflabiles, fluminum fluxus imitantur. Idem. Hom. de Nomine Abram.
any part of his Body; and let him tell me then, what account he would make of all the Imperiall Crownes upon earth, attended with the height and utmost of humane felicities? Or what comfort could he take in the riches, glory and pleasures of the whole world?
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No torture of body like unto it, no strappado's, hot-irons▪ Phalaris Buls, all feares, griefes, suspicions, discontents are swallowed up and drowned in this Euripus, this •sh Sea, this Ocean of misery, as so many small b•ooks. This is th• Quintessence of humane adversity; all other diseases whatsoever are but flea-bi•ings to Melancholy in extent. 'Tis the pith of them all And a melancholy man is that true Prometheus which is bound to Caucasus the true Titius, whose bowels are still by a Vul•r d•voured, is Poe•s seigne, and so do•h Litius Gi•aldus interpret it, of anxieties, and those gripi•g •ares. In all other maladies whatsoeuer we seeke for help•: If a leg or an orme ake through any d•stemperature •r wound: or that we have any ordinary disease, above all things whatsoever, we desire helpe and health, a present recovery, if by any means possi•ly it may be procured We will •ly part with all our other substance, endure any miserie, drink▪ bitter pot•ons, swallow those 〈…〉 pills, suff•r our joints to be seared▪ to be cut off, any thing for future health; so sw•et, so dea•, so precious above all other things in the world is life: but to • melancholicke m•n, nothing so ted•ous, nothing so odious; that which they so carefully secke to p•eserve, •e a•res; he alone, so intolerable are his paines. Bur•on of Melanch. pag. 274.
hA most loathsome and horrible disease in the hair, unheard of in former times, as Morbus Galli•us, and Sudor Anglicus; bred by modern luxury and excess. it seizeth specially upon women; and by reason of a viseous v•imous humour, glues together (as it were) the hair of their head with a proaigious ugly implication and entanglement: sometimes taking the for me of a great snaks, sometimes of many little serpents: full of •astinesse, vermin and noisome smell: And that which is most to be admired, and never eye saw before, pricked with a needle, they yield bloody drop•; And at the first spreading of this dreadful disuse in Poland, all that cut off this horrible and snaky hair, lost their eyes, or the humour fall•g dow•e upon other parts of the body▪ tortur'd them extremely. Hear my Author, that learned and famous Professor of Physics in Padua, Hercules Saxonia, in his •wue word: Plica, est agglutinatio, vel invis•atio quaedam pilorum ex humido viseido, lento ac glutinoso. Nunc primum peruniversam ferè Poloniam grassatur; i•ò verò per quasdam Germaniae parts divagatur—Maximam partem •oeminas in▪ vadit: Eos etiam qui •orriginem capitis, quam vulgus tineam vocat, medicamentis •epercutientibus represserunt: Praetereà f•minas, quae menstruis temporibus nonsatis purgantur.—Quis non novum, mirabile, & horridum putet capillos ex prop•ia naturâ planos, denussos a• simplices, momento temporis sponte suâ sub coelo admodum •gido incrispari, paulo post e•igi, involvi, atque indissolubili•er conjungi, va•ias recipere sigmas, quandoque maximi cujusdam anguis, aliquandò plurium & minotum see pentum, undique vermes, […] •oetoremque redolere: Quodque omnium maximum est, & a saeculo inauditum, a•u perpunctos, vel transfixos sanguinem essundere.—Expertum est, qui tales sas•iculos implicatorum peractè interse c•nium deraserint, eos oculis cap•. aut detluxibus ad alias partes corporis gravissi•e to•queri. It begun first not many years ago in Poland. It is now entered into many Parts of Germany. And me thinks, our monstrous Fashionists, both male and female; the one for nour•shine their horrid bushes of vanity; the other for their most unnatural and cursed cutting their hair should every hour fear and tremble, lest they should bring it upon their own heads, and awork us in this Kingdom•▪A most lothsom• and horrible disease in the haire, unheard of in former times, as Morbus Galli•us, and Sudor Anglicus; bred by moderne luxurie and excesse. it seizeth specially upon women; and by reason of a viseous v•imous humour, glues together (as it were) the haire of their head with a proaigious ugly implication and en•anglement: sometimes taking the for me of a great snaks, sometimes of many little serpents: full of •astinesse, v•rmine and noiso•e smell: And that which is most to be admired, and never eye saw before, pricked with a needle, they yeeld bloudy drop•; And at the first spreading of this dreadfull dis•se in Poland, all that cut off this •orrible and snakie haire, lost their eyes, or the humour fall•g dow•e upon other parts of the body▪ tortur'd them extremely. Heare my Author, that learned and famous Professour of Physicks in Padua, Hercules Saxonia, in his •wue word: Plica, est agglutinatio, vel invis•atio quaedam pilorum ex humido viseido, lento ac glutinoso. Nunc primum peruniversam ferè Poloniam grassatur; i•ò verò per quasdam Germaniae partes divagatur—Maximam partem •oeminas in▪ vadit: Eos etiam qui •orriginem capitis, quam vulgus tineam vocat, medicamentis •epercutientibus represserunt: Praetereà f•minas, quae menstruis temporibus nonsatis purgantur.—Quis non novum, mirabile, & horridum putet capillos ex prop•ia naturâ planos, denussos a• simplices, momento temporis sponte suâ sub coelo admodum •gido incrispari, paulo post e•igi, involvi, atque indissolubili•er conjungi, vaias recipere sigmas, quandoque maximi cujusdam anguis, aliquandò plurium & minotum se pentum, undique vermes, oetoremque redolere: Quodque omnium maximum est, & a saeculo inauditum, au perpunctos, vel transfixos sanguinem essundere.—Expertum est, qui tales sasiculos implicatorum peractè interse cnium deraserint, eos oculis cap. aut detluxibus ad alias partes corporis gravissie toqueri. It begun first not many yeares ago in Poland. It is now entred into many Parts of Germany. And me thinks, our monstrous Fashionists, both male and female; the one for nourshine their horrid bushs of vanity; the other for their most unnaturall and cursed cutting their haire should every houre feare and tremble, lest they should bring it upon their owne heads, and awor us in this Kingdom
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kOptimè Jo•us: Et qui cum, inquit, viderant▪ dicent ubi est? Velut somnium a•olans non invenietur, (somniare ina•issimum, v•lare celerrimum) trans•et sicut visio noctu•na. Vita quid est' Flos est, sumus est, umbra est, & umbrae umbra; Bulla, Pulvis, Spuma, Ros, Stilla, Glacies est▪•idis arcus deficiens cereus, surculus pertusus, ru•nosa domus, einis dolosus, Dies […], Aprils constantissimus, unicus testudinis tinnitus est▪ Hydria frac•a▪ […] rota, aranea•m tela, maris guttula, vilis s•ipula, sols•itialis herba, brevis fabula, voluc•is, seintilla, tristis nebula, vesica ven•o plena, rut• lans ad solem columbula▪ vita, vit•um tenerrimum, follum levissimum, filum subtilissimum, p•mum aureum est, sed intus putridum, &c. Si nihil est umbra, di• quid umbrae somnium? Sexcenta mill• talia de vitâ •umanâ rectè pronunciantur. Mihi omnium rectissimè videntur dixisse, qui vitam vocant Somnium umbrae brevissimum▪ Compendio•em dicamus▪ vita est Somnus, Bulla, Vitrum, Glacies, Flos, Fabula, Foenum, Umbra, Cinis, Punctum, Vox, Sonus, Au•a, Nihil. Ibid. Vita praesens figura est & deceptio, & a somnijs nihil dissert• Ergo mens ea est pu• rilis, quae ad umbras spectat, de somnijs superbi•, & rebus fhixis alligatur. Chrysost▪ in Gen. Hom. 35▪Optimè Io•us: Et qui cum, inquit, viderant▪ dicent ubi est? Velut somnium a•olans non invenietur, (somniare ina•issimum, v•lare celerrimum) trans•et sicut visio noctu•na. Vita quid est' Flos est, sumus est, umbra est, & umbrae umbra; Bulla, Pulvis, Spuma, Ros, Stilla, Glacies est▪•idis arcus deficiens cereus, surculus pertusus, ru•nosa domus, einis dolosus, Dies 〈…〉, April•s constantissimus, unicus testudinis tinnitus est▪ Hydria frac•a▪〈…〉 rota, aranea•m tela, maris guttula, vilis s•ipula, sols•itialis herba, brevis fabula, voluc•is, seintilla, tristis nebula, vesica ven•o plena, rut• lans ad solem columbula▪ vita, vit•um tenerrimum, follum levissimum, filum subtilissimum, p•mum aureum est, sed intus putridum, &c. Si nihil est umbra, di• quid umbrae somnium? Sexcenta mill• talia de vitâ •umanâ rectè pronunciantur. Mihi omnium rectissimè videntur dixisse, qui vitam vocant Somnium umbrae brevissimum▪ Compendio•em dicamus▪ vita est Somnus, Bulla, Vitrum, Glacies, Flos, Fabula, Foenum, Vmbra, Cinis, Punctum, Vox, Sonus, Au•a, Nihil. Ibid. Vita praesens figura est & deceptio, & a somnijs nihil dissert Ergo mens ea est pu rilis, quae ad umbras spectat, de somnijs superbi, & rebus fhixis alligatur. Chrysost in Gen. Hom. 35
