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.
4. Want of a comfortable communion in ⟨p. 49⟩prayer, godly conference, mutual communication of their spiritual estate, and how they stand to GOD-ward, days of humiliation, helping one another towards heaven, and that joyful forethought of most certain meeting together in the ever lasting mansions of glory, joy and bliss above. Such divine fellowship would incredibly sweeten that dearest indissoluble knot, and make that state a very earthly Paradise to those few black Swans, that love so sweetly and graciously together.
4. Want of a comfortable communion in ⟨p. 49⟩prayer, godly conference, mutuall communication of their spirituall estate, and how they stand to GOD-ward, daies of humiliation, helping one another towards heaven, and that joyfull forethought of most certaine meeting together in the ever lasting mansions of glory, joy and blisse above. Such divine fellowship would incredibly sweeten that dearest indissoluble knot, and make that state a very earthly Paradise to those few black Swannes, that love so sweetly and graciously together.
5. Ignorance, or negligence in the right understanding and practising both of the common and several duties pertinent and proper to that estate. In all other Arts, Professions, and Trades of life, the Practitioners desire and endeavour to be ready in, and ruled by the precepts and directions thereof: but as concerning this great mystery of managing the marriage-state with wisdom, conscience and comfort, the most are as ignorant in those Treatises which teach their Duties (of which there are many excellent ones extant) as they are basely insolent in clownish frowardness or imperious tyranny, to create a great deal of needless discontent and misery, both to themselves and their yoke-fellows.
5. Ignorance, or negligence in the right understanding and practising both of the common and severall duties pertinent and proper to that estate. In all other Arts, Professions, and Trades of life, the Practitioners desire and endeavour to be ready in, and ruled by the precepts and directions thereof: but as concerning this great mysterie of managing the mariage-state with wisdome, conscience and comfort, the most are as ignorant in those Treatises which teach their Duties (of which there are many excellent ones extant) as they are basely insolent in clownish frowardnesse or imperious tyranny, to create a great deale of needlesse discontent and misery, both to themselves and their yoke-fellowes.
4. Help also we may have for the Point in hand, even from the wiser Heathen. Who out of the very light of nature and grounds of reason, did learn and labour to mollify and assuage the stinging fore-thoughts of ills to come; ⟨p. 50⟩and to lprepare for a more easy and patient passage through them, by entertaining a resolution before-hand to look for as no uncouth thing, any calamity cross or casualty, incident to mortality, and the condition of man; and if they escaped ⟨p. 51⟩them, to hold it a gain and advantage, and as it were, an exemption from ordinary frailty, and common misery of mankind. If they fell upon them, the bitterness would be much abated by their former preparedness and expectation. But we who profess Christianity, and to whom the Book of GOD belongs, have far more sovereign antidotes to allay the smart, more sacred and surer means to mitigate and take off the fury of feared future evils: even the sure Word of GOD, many exceeding great and precious Promises, confirmed with the oath of the All mighty, and sealed with the blood of His Son. Every one of them is far more worth (though the worldling thinks not so) than all the wealth and sweetness of both the Indies. GOD is faithful, who will not suffer you to be tempted above that you are able: but will with the temptation also make away to escape, that ye may be able to bear it, 1 Cor. 10. 13. The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, Rom. 8. 18. All things work together for good to them that love GOD, Vers. 28. He that spared not His own Son, but delivered Him up for us all: How shall He not with Him also freely give us all things? Vers. 32. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee, Isa. 43. 2, &c. If thou truly fear GOD, fear nothing that shall hereafter fall upon thee; temptation, trial, disgrace, distress in outward things, the face of man, fiery ⟨p. 52⟩times, danger from men or Devils, Death it self, or whatsoever can be imagined most formidable to flesh and blood.
4. Helpe also we may have for the Point in hand, even from the wiser Heathen. Who out of the very light of nature and grounds of reason, did learne and labour to mollifie and asswage the stinging fore-thoughts of ills to come; ⟨p. 50⟩and to lprepare for a more easie and patient passage thorow them, by entertaining a resolution before-hand to looke for as no uncouth thing, any calamity crosse or casualty, incident to mortality, and the condition of man; and if they escap'd ⟨p. 51⟩them, to hold it a gaine and advantage, and as it were, an exemption from ordinary frailtie, and common miserie of mankinde. If they fell upon them, the bitternesse would be much abated by their former preparednesse and expectation. But we who professe Christianity, and to whom the Booke of GOD belongs, have farre more soveraigne antidotes to allay the smart, more sacred and surer meanes to mitigate and take off the furyof feared future evils: even the sure Word of GOD, many exceeding great and precious Promises, confirmed with the oath of the All mighty, and sealed with the bloud of His Son. Every one of them is farre more worth (though the worldling thinkes not so) than all the wealth and sweetnesse of both the Indies. GOD is faithfull, who will not suffer you to be tempted above that you are able: but will with the temptation also make away to escape, that ye may be able to beare it, 1 Cor. 10. 13. The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, Rom. 8. 18. All things worke together for good to them that love GOD, Vers. 28. He that spared not His owne Son, but delivered Him up for us all: How shall He not with Him also freely give us all things? Vers. 32. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee, Isa. 43. 2, &c. If thou truly feare GOD, feare nothing that shall hereafter fall upon thee; temptation, triall, disgrace, distresse in outward things, the face of man, fiery ⟨p. 52⟩times, danger from men or Devils, Death it selfe, or whatsoever can be imagined most formidable to flesh and bloud.
lVidentur omnia repentina graviora.—Praemeditatio futuro•um malorum lenit corum adventū. Tusc […]. lib 3. Quoniam mul•um po•est provisio animi, & praeparatio ad minuendum do sorem, […] s•mper omnia •omim […] meditata. Haec est illa praestans & divina sapientia:—Nihil […] acciderit: Nihil, antequam […], non •▪ venire posse a. bit•ari […] Ib•d. Mani qui […] aud•ta a docto me•inissem viro, Futaras […] comment bar miserias: Aut mo•tem acerbam, aut ex•lij moestam […], […] aliquam molem meduabar mah; Ut […] invecta •as casu sor•, Ne me imparatam […] laceraret repens. •uripid. Quamobrem omnes, cum secundae sunt maximè, tum maximè Meditari secum opo•tet, quo pacto adversam aerumnam serant: Pe•ida, damna, exilia peregie reatens semper cogitet: Aut silij […], aut uxo•is mortem, aut mo•bum sili•: […] esse hec, fieri posse: ut ne quid animo sit novum: Quid •aeter spem evenia• omme id deputare esse in luc•o. Terent. Drumes a […] th•s […] and preparation, but upon better grounds, and by the rules […] very powerful to s•able us to pass more patiently through crosses when they coma. […] ita praemedita• […]; sucrat, ut ad omnia ingenti animo […] to•ius substanti•, & tam multarum terum acturam, ad filiorum amarissimum obitum, ad uxoris affectum, ad acerba cornoris ulcera, ad injusta amicorum opprobrla, ad ancillarum contemptum atque servorum. Chrys. in Mat. Hom. 34. Nullus sit casus, quem non meditatio tu perveniat: nullus st casus, quite impatatum invent: Propone […] esse quod tubi accidere non possit. Bern. de interiori Dom Cap 4. Mens solicita antequam agere quod libet incipiat, omnes sibi, quas pati potest […] propoat: quatenus Redemptoris sui probra cogitans, ad adversa se […] Que nimirum venientia tantò fortius excipit, quantò se cautius ex praesci […] Qui enim improvidu ab adversitate deprehenditur, quasi ab hoste […] nvenitur: enique […] inimiens necat, quia non repugnantem perforat. Nim qu mala […] per solicitudinem pernotat, hostiles incusus quasi in in vigilans expectans: & indeed victoriam valentèr accingitur, unde nesciens deprehendi putabaur. Solerter ergo anus ante actionis siae primordia, cuncta de adversa meditari ut semper haee cogitans, semper contra haec thorace patientrae manitus, & […] acciderit, providus superet: & quicquid non accesserit, lurum […]. […]. lib. 5. Cap 31.
For assuredly, He that is afflicted with thee in all thy afflictions, will ever fortify thee with sufficient strength before-hand, uphold thee with His all-powerful presence in the middest of them, and at length most gloriously deliver thee in despite of all hell, and the whole world.
For assuredly, He that is afflicted with thee in all thy afflictions, will ever fortifie thee with sufficient strength before-hand, uphold thee with His all-powerfull presence in the middest of them, and at length most gloriously deliver thee in despite of all hell, and the whole world.
5. It is comfortable to consider; that GOD never puts His servants to suffer, but He furnisheth them with spiritual sufficiency to go through. If He mean to bring thee to the stake, He will undoubtedly give thee a Martyrs strength. It is His sweetest method and mercy, first to fit His children with divine ability and answerable endowments, and then sets them on work to do or suffer any thing for His sake. He suffers some to become extraordinary objects and the special aim of extremest malice, spiteful railings, and all the keenest arrows of lewdest tongues; when He hath filled him first with so much Christian magnanimity and nobleness of spirit, that he is able to pass by the most scurrile gybe of the impurest drunkard, or the disdainful frown of the proudest Haman, without wound or passion; and doth resolvedly and bravely contemn all contumelies and contempts for his conscience: taking them as Crowns and confirmations of his conformity to the LORD CHRIST: others to be afflicted with variety of worldly crosses, whose heart He hath already happily crowned with contempt of the world▪ some to be exercised with fiercest assaults, and Satan's ⟨p. 53⟩fieriest darts, having been formerly brought up in the School of temptations: others to be exposed to the fury of Popish flames, when He hath so inflamed their hearts with the love of the LORD JESUS, that they dare undauntedly look the bloodiest persecutor in the face. The prudent Commander makes not choice of fresh-water or white livered soldiers (as they say) for any hot service or high attempt; but of Veterans, and those of greatest experience and most approved valour: A discreet School-Master gives not the longest lessons and hardest task to dullards and blockheads, but such as are of pregnantest wits, and best capacity: the understanding armourer tries not common Arms with Musket-shot, but that of Proof. The skilful Lapidary doth not try the tender Crystal or softer stones by the stiddy and hammer; but the Adamant, which is readier to bruise the hardest iron or steel: the careful Husbandman thresheth not the fitches with a threshing instrument; 1neither turneth a cart-wheel upon the cummin: but beats out the fitches with a staff, and the cummin with a rod. For his GOD (saith the Prophet) doth instruct him to discretion, and doth teach him.
5. It is comfortable to consider; that GOD never puts His servants to suffer, but He furnisheth them with spirituall sufficiency to go thorow. If He meane to bring thee to the stake, He will undoubtedly give thee a Martyrs strength. It is His sweetest method and mercy, first to fit His children with divine ability and answerable endowments, and then sets them on work to do or suffer any thing for His sake. He suffers some to become extraordinary objects and the speciall aime of extremest malice, spiteful railings, and all the keenest arrowes of lewdest tongues; when He hath fil'd him first with so much Christian magnanimity and noblenesse of spirit, that he is able to passe by the most scurrill gybe of the impurest drunkard, or the disdainefull frowne of the proudest Haman, without wound or passion; and doth resolvedly and bravely contemne all contumelies and contempts for his conscience: taking them as Crownes and confirmations of his conformity to the LORD CHRIST: others to be afflicted with variety of worldly crosses, whose heart He hath already happily crowned with contempt of the world▪ some to be exercis'd with fiercest assaults, and Satans ⟨p. 53⟩sieriest darts, having been formerly brought up in the Schoole of temptations: others to be exposed to the fury of Popish flames, when He hath so inflamed their hearts with the love of the LORD IESVS, that they dare undauntedly looke the bloudiest persecutor in the face. The prudent Commander makes not choice of fresh-water or whitelivered souldiers (as they say) for any hot service or high attempt; but of Veterans, and those of greatest experience and most approoved valour: A discreet Schoole-Master gives not the longest lessons and hardest taske to dullards and blockeheads, but such as are of pregnantest wits, and best capacity: the understanding armourer tries not common Armes with Musket-shot, but that of Proofe. The skilfull Lapidary doth not trie the tender Crystall or softer stones by the stiddy and hammer; but the Adamant, which is readier to bruise the hardest iron or steele: the carefull Husbandman thresheth not the fitches with a threshing instrument; 1neither turneth a cart-wheele upon the cummin: but beates out the fitches with a staffe, and the cummin with a rod. For his GOD (saith the Prophet) doth instruct him to discretion, and doth teach him.
Now if the LORD of Hosts, who is wonderful in counsel, and excellent in working, give this discretion and wisdom to frail man; Himself is infinitely more mercifully wise, to proportion and sit His trials to the state and strength of His Patients; singling out His valiantest soldiers for the strongest encounters; His best scholars, for the largest lessons; His choicest Armour, for the highest ⟨p. 54⟩Proof; His hardest Adamants, for the most steely Anvil: the most courageous Christians, for the •orest conflicts: His ablest Followers, for extraordinary service and sufferings. Abraham the Father of the faithful, and Friend of GOD; Job, the justest man upon earth; David, a man after GODS own heart; Paul, abounding in the riches of grace, and the rarest revelations: I say, these eminent Champions thus highly favoured, and heroically •itted, were put to it indeed, as appears in divine Story. The LORD in mercy did first infuse an invincible mightiness of spirit and much flaming zeal into the breasts of those three Christian Worthies, Athanasius, Chrysostom, and Luther, before He employed them in His so glorious service, and exposed them to the rage of so 1many implacable persecutions in their several ages. The first stood at swords point (I mean the Sword of the Spirit) with the whole world: The whole world against Athanasius, and Athanasius against it, saith Hooker, out of the Ecclesiastical Story; ⟨p. 55⟩Half an hundred years spent in doubtful trial, which of the two in the end would prevail, the side which had all, or else the Part which had no friend, but GOD and Death: the One, a Defender of his innocency; the other, the finisher of all his troubles. After the Church of GOD, (hunted like a Partridge on the mountains by the Arian Bishops) woefully wasted and wearied, had laid down her head in the bosom of this blessed man ready to breathe out her last, he had never quiet day. Hear my Author: By the space of six and forty years, from the time of his consecration, to succeed Alexander Arch-Bishop of Alexandria, till the last hour of his life in this world, they never suffered him to enjoy the comfort of a peaceable day. The second was a mighty Thunderer against the corruptions of the times; feared not the face of the greatest woman in the world, armed as well with might, as enraged with malice, (I mean Eudoxia the Empress.)
Now if the LORD of Hosts, who is wonderfull in counsell, and excellent in working, give this discretion and wisdome to fraile man; Himselfe is infinitely more mercifully wise, to proportion and sit His trials to the state and strength of His Patients; singling out His valiantest souldiers for the strongest encounters; His best schollers, for the largest lessons; His choisest Armour, for the highest ⟨p. 54⟩Proofe; His hardest Adamants, for the most steely Anvill: the most couragious Christians, for the •orest conflicts: His ablest Followers, for extraordinary service and sufferings. Abraham the Father of the faithfull, and Friend of GOD; Iob, the justest man upon earth; David, a man after GODS owne heart; Paul, abounding in the riches of grace, and the rarest revelations: I say, these eminent Champions thus highly favoured, and heroically •itted, were put to it indeed, as appeares in divine Story. The LORD in mercy did first infuse an invincible mightinesse of spirit and much flaming zeale into the brests of those three Christian Worthies, Athanasius, Chrysostome, and Luther, before He imployed them in His so glorious service, and exposed them to the rage of so 1many implacable persecutions in their severall ages. The first stood at swords point (I meane the Sword of the Spirit) with the whole world: The whole world against Athanasius, and Athanasius against it, saith Hooker, out of the Ecclesiasticall Story; ⟨p. 55⟩Halfe an hundred yeares spent in doubtfull triall, which of the two in the end would prevaile, the side which had all, or els the Part which had no friend, but GOD and Death: the One, a Defendour of his innocency; the other, the finisher of all his troubles. After the Church of GOD, (hunted like a Partridge on the mountaines by the Arrian Bishops) wofully wasted and wearied, had laid downe her head in the bosome of this blessed man ready to breathe out her last, he had never quiet day. Heare my Author: By the space of sixe and forty yeares, from the time of his consecration, to succeed Alexander Arch-Bishop of Alexandria, till the last houre of his life in this world, they never suffer'd him to enjoy the comfort of a peaceable day. The second was a mighty Thunderer against the corruptions of the times; feared not the face of the greatest woman in the world, armed as well with might, as enraged with malice, (I meane Eudoxia the Empresse.)
1Athanasius per sex annos va•iè afflictus, in […] tandem, dumb pet totum Orientis Imperium magna sedulitate exerci•ibus quoque ad investigandum eum conductis▪ quae•retur, delituit. Tantae molis erat CHRISTI consodere servum; ut omnis Imperij vis adversus unum hominem, qui DEVM habebat desensorem▪ commoveretur Proditus tandem per ancillam, quae ei ministrabat, ex dominorum suorum jussu, qui latebras Athanasio praeparaverant, divino admoni•us Spiritu, ea nocte quà eum comprehendere veniebant ministri, aufugit. Func•ius▪ Ao. CHRISTI 343. Cur verear Chrysostomum appellare Marty•em, qui tot injurijs, tot contumelijs, tot afflictionibus, nec ad impatientiam perpelli, nec a propagandâ Christianâ pietate depelli potuit. Non percussus est securi, sed calu•nijs omni securi acutioribus non •emel ictus est. Hoc praemij vir optimus pro tam praeclaris in Ecclesiam meritis retulit per Episcopos Orthodoxos, & sub Imperatore Christiano. In vita Chrysost. per Erasm. Rhoterod. Quis non putasset Lutherum in tanto cunctorum odio, & invidiâ, cui totus penè mundus insidiabatur, etiam ille cujus pedibus Imperatores olìm cogebantur cervices […] non •lle mo•tes occubiturum? &c. •rightm▪ in Cap. 3. Apo•aly.Athanasius per sex annos va•iè afflictus, in 〈…〉 tandem, dum pet totum Orientis Imperium magna sedulitate exerci•ibus quoque ad investigandum eum conductis▪ quae•retur, delituit. Tantae molis erat CHRISTI consodere servum; ut omnis Imperij vis adversus unum hominem, qui DEVM habebat desensorem▪ commoveretur Proditus tandem per ancillam, quae ei ministrabat, ex dominorum suorum jussu, qui latebras Athanasio praeparaverant, divino admonius Spiritu, ea nocte quà eum comprehendere veniebant ministri, aufugit. Funcius Ao. CHRISTI 343. Cur verear Chrysostomum appellare Martyem, qui tot injurijs, tot contumelijs, tot afflictionibus, nec ad impatientiam perpelli, nec a propagandâ Christianâ pietate depelli potuit. Non percussus est securi, sed calunijs omni securi acutioribus non emel ictus est. Hoc praemij vir optimus pro tam praeclaris in Ecclesiam meritis retulit per Episcopos Orthodoxos, & sub Imperatore Christiano. In vita Chrysost. per Erasm. Rhoterod. Quis non putasset Lutherum in tanto cunctorum odio, & invidiâ, cui totus penè mundus insidiabatur, etiam ille cujus pedibus Imperatores olìm cogebantur cervices non lle motes occubiturum? &c. rightm in Cap. 3. Apoaly.
but told her undauntedly of her raging, ndancing, persecuting cruelty &c. Besides a world of wicked oppositions, insidiations and envy; (for by down-right dealing in his Ministry, he had drawn upon him the hatred of oall sorts, Court and Clergy, &c.) He was divers times silenced, deprived and banished. But he was so much honoured of GODS people every where, that when he came into Taurocilicia, ⟨p. 56⟩as himself reports, there flocked about him abundance of Christians, weeping and wailing most bitterly for his banishment, and said, pThat it had been better that the Sun had been deprived of her light, and all her glory turned into darkness, than that the mouth of Chrysostom should be stopped from preaching. In the last banishment, by reason of the barbarous usage and immanities of the soldiers that led him along, qhired for that purpose, he sweetly and blessedly breathed out his last. But how bravely he bore, and with what invincible divine resolution he passed through these indignities, oppressions, and cruel wrongs, we may well perceive by his own words to another banished Bishop: rWhen I was driven from the City, none of these ⟨p. 57⟩things troubled me, but I said within my self: If the Queen will, let her banish me: The earth is the LORDS, and the fullness thereof: If she 6will, Let her saw me asunder: Isaiah suffered the same. If she will, let her cast me into the sea, I will remember Jonah. If she will, let her cast me into a burning fiery furnace; or amongst wild beasts; the three Children and Daniel were so dealt with. If she will, let her stone me or cut off mine head; I have then St. Stephen and the Baptist my blessed companions. If she will, let her take away all my substance: Naked came I out of my mothers womb, and naked should I return thither. The Apostle tells me, If I7 yet pleased men, I should not be the servant of CHRIST. And David encourageth me, saying: I will speak of thy testimonies also before Kings, and 8will not be ashamed. The third is the third Elijah of later times, I mean blessed Luther: Who by the invincible might of his heroical spirit, and one of the greatest courages that ever dwelt in humane breast, did sustain and subdue the hellish rage of that Man of Sin, and all his bloody Emissaries and Agents;
but told her undauntedly of her raging, ndancing, persecuting cruelty &c. Besides a world of wicked oppositions, insidiations and envy; (for by downe-right dealing in his Ministry, he had drawne upon him the hatred of oall sorts, Court and Clergy, &c.) He was divers times silenced, deprived and banished. But he was so much honoured of GODS people every where, that when he came into Taurocilicia, ⟨p. 56⟩as himselfe reports, there flocked about him abundance of Christians, weeping and wailing most bitterly for his banishment, and said, pThat it had beene better that the Sun had been deprived of her light, and all her glory turned into darknesse, than that the mouth of Chrysostome should be stopt from preaching. In the last banishment, by reason of the barbarous usage and immanities of the souldiers that led him along, qhired for that purpose, he sweetly and blessedly breath'd out his last. But how bravely he bore, and with what invincible divine resolution he passed thorow these indignities, oppressions, and cruell wrongs, we may well perceive by his owne words to another banished Bishop: rWhen I was driven from the City, none of these ⟨p. 57⟩things troubl'd me, but I said within my selfe: If the Queene will, let her banish me: The earth is the LORDS, and the fulnesse thereof: If shee 6will, Let her saw mee asunder: Isaiah suffered the same. If she will, let her cast me into the sea, I will remember Ionah. If she will, let her cast me into a burning fiery fornace; or amongst wild beasts; the three Children and Daniel were so dealt with. If she will, let her stone me or cut off mine head; I have then St. Stephen and the Baptist my blessed companions. If she will, let her take away all my substance: Naked came I out of my mothers wombe, and naked should I returne thither. The Apostle tels me, If I7 yet pleased men, I should not be the servant of CHRIST. And David encourageth me, saying: I will speake of thy testimonies also before Kings, and
nJoannes per celebrem illam concionem in Ecclesiam recitavit, cujus exordium est: Herodias denuò insa•re, denuò commoveri, denuò saltare pergit: denuò caput Johannis in disco accipere quarit. Socrat. Hist. Eccles. Lib. 6. Cap. 16.Ioannes per celebrem illam concionem in Ecclesiam recitavit, cujus exordium est: Herodias denuò insa•re, denuò commoveri, denuò saltare pergit: denuò caput Iohannis in disco accipere quarit. Socrat. Hist. Eccles. Lib. 6. Cap. 16.
oPeccata tanta severitate arguebat, ac si ipse etiam per injuriam •aesus esset: & omnium ordinum delicta magnâ dicendi libertate taxabat: ita quidem, ut etiam Ducum (Evtropij & Gain• ) imò ipsius Imperatoris errata reprehenderet.—Omnes propemodum ordines in se concitavit.—Clerici & Aulici occultè suas & ipsi operas adjungebant. Osiand. Hist Eccles. Cent. 5. Lib. 1. Cap. 6.Peccata tanta severitate arguebat, ac si ipse etiam per injuriam •aesus esset: & omnium ordinum delicta magnâ dicendi libertate taxabat: ita quidem, ut etiam Ducum (Evtropij & Gain• ) imò ipsius Imperatoris errata reprehenderet.—Omnes propemodum ordines in se concitavit.—Clerici & Aulici occultè suas & ipsi operas adjungebant. Osiand. Hist Eccl•s. Cent. 5. Lib. 1. Cap. 6.
pUbi autem in Cappadoci• provinciam ucnimu•, multi sanctorum Patrum chori—juges lachrymarum fonts effundentium, & flentium, eò quod in exilium nos prosi•isci videbant; dicebantque Tolerabilius fuisse, Si Sol radios suos retraxisset obscuratus, qua quod os I•hannis tacuit. Epic 2.Vbi autem in Cappadoci• provinciam vcnimu•, multi sanctorum Patrum chori—juges lachrymarum fontes effundentium, & flentium, eò quod in exilium nos prosi•isci videbant; dicebantque Tolerabilius fuisse, Si Sol radi os suos retraxisset obscuratus, qua quod os I•hannis tacuit. Epi 2.
stood upright and unshaken, like an unmoveable Rock, against all the tempestuous storms and swelling seas of the most furious persecutions that ever were raised by the powers of hell against mortal man: and did so shake the kingdom of Antichrist, that since that time, the most glorious light of the Gospel, and resurrection of Saving Truth hath broken out upon, and blessed the face of Christendom, that did ever shine upon earth, or was seen amongst the sons ⟨p. 58⟩of men. Herein was he like unto Athanasius: As he opposed the Arian, so Luther the whole Antichristian world; and they both in despite of all adversary malice, both from Man and Devil, sgave up blessedly their happy souls in peace into the bosom of JESUS CHRIST, whom they had formerly served so faithfully, and for whose sake they had gloriously suffered so much. Thus you see, when GOD singles out and designs any of His for some special services, and extraordinary sufferings, He ever furnisheth them before-hand with singularity of gifts, and sufficiency of spiritual ability to go through, and stand to it to death. But now on the other side, He will never break a bruised reed, nor quench smoking flax, Isa. 42. 3. but will ever gather the Lambs with His arm, and carry them in His bosom, and gently lead those that are with young, Isa. 40. 11. I make no doubt, but that in Queen Mary's days He mercifully hid many a good soul from the implacable fury of those Popish morning Wolves: who, though they were in a saving state, and loved the LORD JESUS in sincerity, Ephes. 6. 24. yet they wanted strength to stand in the face of the fiery tempests of those times.
stood upright and unshaken, like an unmooveable Rocke, against all the tempestuous stormes and swelling seas of the most furious persecutions that ever were rais'd by the powers of hell against mortall man: and did so shake the kingdome of Antichrist, that since that time, the most glorious light of the Gospell, and resurrection of Saving Truth hath broken out upon, and blessed the face of Christendome, that did ever shine upon earth, or was seene amongst the sonnes ⟨p. 58⟩of men. Herein was he like unto Athanasius: As he opposed the Arrian, so Luther the whole Antichristian world; and they both in despite of all adversary malice, both from Man and Devill, sgave up blessedly their happy soules in peace into the bosome of IESVS CHRIST, whom they had formerly served so faithfully, and for whose sake they had gloriously suffered so much. Thus you see, when GOD singles out and designes any of His for some speciall services, and extraordinary sufferings, He ever furnisheth them before-hand with singularity of gifts, and sufficiency of spirituall abilitie to go thorow, and stand to it to death. But now on the other side, He will never breake a bruised reed, nor quench smoking flaxe, Isa. 42. 3. but will ever gather the Lambs with His arme, and carie them in His bosome, and gently lead those that are with young, Isa. 40. 11. I make no doubt, but that in Queene Maries daies He mercifully hid many a good soule from the implacable fury of those Popish morning Wolves: who, though they were in a saving state, and loved the LORD IESVS in sincerity, Ephes. 6. 24. yet they wanted strength to stand in the face of the fiery tempests of those times.
sInvitis, Diabolo, persecutoribus, Papists, Athanasius & •utherus, nobile Heroum par, placidissimâ morte ex hâc vitâ excesserunt. Hear the story: Athanasius post multiplicia certamina▪ (qualia vix ullum E• clesiae Doctorem sustinuisse legimus) placidissimá morte ex hac vitâ excessit: cum ab initio usque ad finem sui Episcopatus Alexandrinae Ecclesiae praefuisset quadraginta sex antis: adversus quem lotus penè orbis conspiravit. Neque tamen (ut D. D. Lutherum) eum violent• morte ex hoc mundo exturbare potuit. Osiand. Hi•. Eccles. Cent. 4. Lib. 2. Cap. 16.Invitis, Diabolo, persecutoribus, Papis•s, Athanasius & •utherus, nobile Heroum par, placidissimâ morte ex hâc vitâ excesserunt. Heare the story: Athanasius post multiplicia certamina▪ (qualia vix ullum E• clesiae Doctorem sustinuisse legimus) placidissimá morte ex hac vitâ excessit: cum ab initio usque ad finem sui Episcopatus Alexandrinae Ecclesiae praefuisset quadraginta sex an•is: adversus quem •otus penè orbis conspiravit. Neque tamen (ut D. D. Lutherum) eum violent• morte ex hoc mundo exturbare potuit. Osiand. Hi•. Eccles. Cent. 4. Lib. 2. Cap. 16.
6. Beware lest any earthly contentment encroach upon, impair, and eat up thy delight in heavenly things. But let thy spiritual joy ever utterly over-weigh all humane miseries, and overtop incomparably all worldly pleasures. And there is good reason for it: In respect, Of the 1. Object. The matter, whereupon earthly joy ⟨p. 59⟩doth feed, is base and vile, filth and fashions, gaming and good-fellowship, revelling, and in our days, even roaring, lust and luxury, &c. and other such froth and fooleries, the very garbage of hell; at the best corn, wine, oil, gold, greatness, offices, honours, high rooms, Princely favours, &c. as transitory as an hasty headlong torrent, a shadow, a ship, a bird, an arrow, a Post that hasteth by; or if you can name any thing of swifter wing, and sooner gone. But the object about which spiritual joy is exercised, are tJEHOVAH blessed for ever, uHis free and everlasting love, xthe light of His countenance, His ysweet name, zThat our names are written in heaven; the aSon of His Love, His Person, whose glory, beauty, amiableness, sweetness and excellency is something shadowed (but infinitely short) by outward beauties, Cant. 5. 10. bThe preciousness of His meritorious blood, cexceeding great and precious Promises, dpardon of sins, eCHRISTS glorious Image shining in our souls, feternity of unconceivable joys. 2. Of continuance. Earthly joy is like the crackling of thorns under a pot, a sudden blaze with some noise, but soon extinct, and comes to nothing. gThe triumphing of the wicked is short, and joy of the hypocrite but for a moment. But spiritual joy is like the fire upon the altar; it hath ever fuel ⟨p. 60⟩to feed upon, though we do not ever feel it. 13The Kingdom of GOD is righteousness, and peace, and joy in the HOLY GHOST. 14The ransomed of the LORD shall return and come to Zion with songs, and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall sly away. *Be glad in the LORD, and rejoice ye righteous: and shout for joy all ye that are upright in heart. 3. Sincerity. Earthly joy is cruelly embittered with many slavish, stinging and envenomed mixtures and mar-mirths: but GOD gives joy to the upright heart, and no sorrow with it. 4. Effects. Carnal joy utterly unfits for all holy employments; but spiritual joy is to the faculties of the soul, as oil to the joints of the body;
6. Beware lest any earthly contentment encroach upon, empaire, and eat up thy delight in heavenly things. But let thy spirituall joy ever utterly over-weigh all humane miseries, and overtop incomparably all worldly pleasures. And there is good reason for it: In respect, Of the 1. Object. The matter, whereupon earthly joy ⟨p. 59⟩doth feed, is base and vile, filth and fashions, gaming and good-fellowship, revelling, and in our daies, even roaring, lust and luxury, &c. and other such froth and fooleries, the very garbage of hell; at the best corne, wine, oyle, gold, greatnesse, offices, honours, high roomes, Princely favours, &c. as transitory as an hasty headlong torrent, a shadow, a ship, a bird, an arrow, a Poste that hasteth by; or if you can name any thing of swifter wing, and sooner gone. But the object about which spirituall joy is exercised, are tIEMOVAH blessed for ever, uHis free and everlasting love, xthe light of His countenance, His ysweet name, zThat our names are written in heaven; the aSon of His Love, His Person, whose glory, beauty, amiablenesse, sweetnesse and excellency is somthing shadowed (but infinitely short) by outward beauties, Cant. 5. 10. bThe preciousnesse of His meritorious bloud, cexceeding great and precious Promises, dpardon of sinnes, eCHRISTS glorious Image shining in our soules, feternity of unconceiveable joyes. 2. Of continuance. Earthly joy is like the crackling of thornes under a pot, a sudden blaze with some noise, but soone extinct, and comes to nothing.
tNehem. Cap. 8. 10. Be not sorry, for the joy of the LORD is your strength. Psalm 73. 25. Whom have I in Heaven but Thee? And there is none upon earth, that I desire besides Thee.Nehem. Cap. 8. 10. Be not sorie, for the joy of the LORD is your strength. Psalme 73. 25. Whom have I in Heaven but Thee? And there is none upon earth, that I desire besides Thee.
uHos. 14. 4. I will love them s•eely Jer. 31. 3. I have loved Thee with an everlasting love.Hos. 14. 4. I will love them s•eely Ier. 31. 3. I have loved Thee with an everlasting love.
it makes quick, active, and excellent for the discharge of any divine duty. 5. Calling to mind, carnal joy in the evil day torments extremely, and turns it into gall and worm-wood: but remembrance of those sweetest glimpses, and heavenly dews of spiritual joy which were wont to shine into, and refresh our humbled souls when we were conscionably busied in the ways and work of the LORD, will serve as a precious cordial, to re-comfort our spirits in sadder times, and surest pledge of their most certain return in due time. 6. Spiritual joy is many times much enlarged in times of tribulation: But the heart of the wicked is sorrowful in laughter, and troubled with melancholy amidst their greatest mirth. 7. Spiritual joy is ordinarily most free, full, and at the highest in solitariness, soliloquies, and the ⟨p. 61⟩most retired exercises of the soul: but carnal joy and want of company are for the most part incompatible. And it is kept in that poor little dying life it hath, by good-fellowship, and sensual employments. 8. Carnal joy ever ends in bitterness, spiritual in blessedness. As the rivers of fresh water run their course with an hasty current to fall into the salt Sea; so the Posting Sun of all worldly pleasures after a short gleam, and vain glistering, sets in the Ocean of endless sorrow.
it makes quicke, active, and excellent for the discharge of any divine duty. 5. Calling to mind, carnall joy in the evill day torments extremely, and turnes it into gall and worme-wood: but remembrance of those sweetest glimpses, and heavenly deawes of spirituall joy which were wont to shine into, and refresh our humbled soules when we were conscionably busied in the waies and worke of the LORD, will serve as a precious cordiall, to re-comfort our spirits in sadder times, and surest pledge of their most certaine returne in due time. 6. Spirituall joy is many times much enlarged in times of tribulation: But the heart of the wicked is sorrowfull in laughter, and troubled with melancholy amidst their greatest mirth. 7. Spirituall joy is ordinarily most free, full, and at the highest in solitarinesse, soliloquies, and the ⟨p. 61⟩most retired exercises of the soule: but carnall joy and want of company are for the most part incompatible. And it is kept in that poore little dying life it hath, by good-fellowship, and sensuall imployments. 8. Carnall joy ever ends in bitternesse, spirituall in blessednesse. As the rivers of fresh water run their course with an hasty current to fall into the salt Sea; so the Posting Sun of all worldly pleasures after a short gleame, and vaine glistering, sets in the Ocean of endlesse sorrow.
7. Make thy peace with GOD upon good ground in the mean time, and graciously walk with Him by a rule and daily direction. Watch over thine heart with extraordinary industry. Mortify thy members which are upon earth; pride, choler, covetousness; self-love, hankering after the fashions, &c. Strangle thy lusts, stand at the Swords Point with thy most beloved sin. Bear the yoke from thy youth, and lexercise thy spiritual arms every day. Get a habit of heavenly-mindedness and holy familiarity with GOD aforehand; and then shall we hold up our heads and our hearts with boldness and undauntedness of spirit in the evil day. The strongest and stoutest creatures (saith a godly Divine, pressing this Point) ⟨p. 62⟩are afraid of those things which are contrary to their natures, which other creatures never so weak, fear not, being of the same nature. No more fearful creature than a •ish, flying at the shadow of a man; yet it fears not the Ocean Sea, because of its own nature and acquaintance: which Lions, and the stoutest creatures fear.—A sheep •eares not his shepherd, by reason of acquaintance, whom yet the bear and the wolf fear: Whatsoever is strange and unacquainted, is fearful. If we acquaint our selves with GOD, and walk with Him as His friends, we shall have the more boldness with Him, when we have most need of Him. In a word, be very temperate, honest, holy. For, the2 more conscionable thou hast formerly been, the less power will the cross have when it comes. It was the saying of a reverend man, where sin lies heavy, the cross lies light: and contrarily, that heart is like to be most lightsome in a storm, which hath been the holiest in a calm.
7. Make thy peace with GOD upon good ground in the meane time, and graciously walke with Him by a rule and daily direction. Watch over thine heart with extraordinary industry. Mortifie thy members which are upon earth; pride, choler, covetousnesse; selfe-love, hankering after the fashions, &c. Strangle thy lusts, stand at the Swords Point with thy most beloved sinne. Beare the yoke from thy youth, and lexercise thy spirituall armes every day. Get a habit of heavenly-mindednesse and holy familiarity with GOD aforehand; and then shall we hold up our heads and our hearts with boldnesse and undauntednesse of spirit in the evill day. The strongest and stoutest creatures (saith a godly Divine, pressing this Point) ⟨p. 62⟩are afraid of those things which are contrary to their natures, which other creatures never so weake, feare not, being of the same nature. No more fearefull creature than a •ish, flying at the shadow of a man; yet it feares not the Ocean Sea, because of its owne nature and acquaintance: which Lions, and the stoutest creatures feare.—A sheepe •eares not his shepheard, by reason of acquaintance, whom yet the beare and the wolfe feare: Whatsoever is strange and unacquainted, is fearefull. If we acquaint our selves with GOD, and walke with Him as His friends, we shall have the more boldnes with Him, when we have most need of Him. In a word, be very temperate, honest, holy. For, the2 more conscionable thou hast formerly beene, the lesse power will the crosse have when it comes. It was the saying of a reverend man, where sinne lies heavy, the crosse lies light: and contrarily, that heart is like to be most lightsome in a storme, which hath beene the holiest in a calme.
lQuum nem• in arenâ seipsum exerceat, quomodò aliquis in certamine insignis erit & conspicu•s? Quis unquam athleta non ab incunte adolescentia in Palaestrâ corrobora•s, potuit in Olympicis, excelso, ac magno animo adversarium aggredi▪ An non oportet quotidiè luctari atque currere? Nonne videtis •os quos quinque certaminum athletas appellant, quum nullum fortè reluctatorem repererint, ad saccum arenâ plenum, vires suas excitare.—•os imitari stude—sunt enim multa quae ad irae no• rabi•m incitant, multa quae concupiscentiae flammam incendunt. Insurge igitur contra passiones, vinca• animi labores, ut corporis quoque labores possis perferre. Chrys. In Mat. H•m. 34.Quum nem• in arenâ seipsum exerceat, quomodò aliquis in certamine insignis erit & conspicu•s? Quis unquam athleta non ab incunte adolescentia in Palaestrâ corrobora•s, potuit in Olympicis, excelso, ac magno animo adversarium aggredi▪ An non oportet quotidiè luctari atque currere? Nonne videtis •os quos quinque certaminum athletas appellan•, quum nullum fortè reluctatorem repererint, ad saccum arenâ plenum, vires suas excitare.—•os imitari stude—sunt enim multa quae ad irae no• rabi•m incitant, multa quae concupiscentiae flammam incendunt. Insurge igitur contra passiones, vinca• animi labores, ut corporis quoque labores possis perferre. Chrys. In Mat. H•m. 34.
8. Possess thy mind betime of many mortifying motives and meditations, to master the immoderate fear of death the king of terror, and then thou wilt be able with far more patience and resolution to digest all petty troubles and miseries in the mean time. For which purpose Ponder upon these Points.
8. Possesse thy mind betime of many mortifying motives and meditations, to master the immoderate feare of death the king of terrour, and then thou wilt be able with farre more patience and resolution to digest all petty troubles and miseries in the meane time. For which purpose Ponder upon these Points.
1. There is almost no man, but he hath suffered more pain in his life, than ordinarily he shall pass through in death. The pangs of death (saith Mr. Ward) are often less than of the tooth-ache.
2. The covenant of GOD is of force with us,1 as we lie in the dust of the earth, Mat. 22. 31, 32.
⟨p. 63⟩3. Our union with CHRIST holds still, Col. 1. 18. As the Hypostatical did, when CHRIST lay in the grave.
4. Death is but a sleep, 1 Thess. 2. 13. Acts 7. 60.
5. mCHRISTS death hath taken away the sting, and sweetened it to all His, Heb. 2. 15.
6. It is but a sturdy Porter, opening the Door of Eternity, and letting us into Heaven• A rougher passage to eternal pleasures.
7. It is but like the fall of a wheat corn into the ground, and dying, that it may spring up afterwards more gloriously, Joh. 12. 24.
8. It is but a Departing out of this world unto the Father, Joh. 1. 31.
9. It is called in the Old Testament, A gathering to their Fathers.
10. Jacob made nothing of it. And Israel said unto Joseph: Behold, I die. Gen. 48. 21. And when Jacob had made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people.
1. There is almost no man, but he hath suffer'd more paine in his life, than ordinarily he shall passe thorow in death. The pangs of death (saith Mr. Ward) are often lesse than of the tooth-ache.
2. The covenant of GOD is offorce with us,1 as we lie in the dust of the earth, Mat. 22. 31, 32.
⟨p. 63⟩3. Our union with CHRIST holds still, Col. 1. 18. As the Hypostaticall did, when CHRIST lay in the grave.
4. Death is but a sleepe, 1 Thess. 2. 13. Acts 7. 60.
5. mCHRISTS death hath taken away the sting, and sweetned it to all His, Heb. 2. 15.
6. It is but a sturdy Porter, opening the Doore of Eternity, and letting us into Heaven• A rougher passage to eternall pleasures.
7. It is but like the fall of a wheat corne into the ground, and dying, that it may spring up afterwards more gloriously, Ioh. 12. 24.
8. It is but a Departing out of this world unto the Father, Ioh. 1. 31.
9. It is called in the Old Testament, A gathering to their Fathers.
10. Iacob made nothing of it. And Israel said unto Ioseph: Behold, I die. Gen. 48. 21. And when Iacob had made an end of commanding his sonnes, he gathered up his feet into the bed, and yeelded up the ghost, and was gathered unto his people.
1Life of •aith in death. pag. […].Life of •aith in death. pag. 〈…〉.
mIn CHRIST• morte mors obijt. Gregor. in 1 Reg. Cap. 2.
9. Let us trim our lamps betime, I mean try our spiritual states: for there are many foolish virgins; and many thousands, who for want of a true touch-stone and sound trial this way, find the pit of destruction to have shut her mouth upon them irrevocably and for ever, before they will acknowledge themselves to be wide of the right way to heaven. I have been often upon this argument, at this time I desire only to discover the delusion of the greatest part by an imaginary ⟨p. 64⟩faith; and of understanding and worldly-wise men by a temporary faith, and that in short.
9. Let us trimme our lamps betime, I meane try our spirituall states: for there are many foolish virgins; and many thousands, who for want of a true touch-stone and sound triall this way, find the pit of destruction to have shut her mouth upon them irrevocably and for ever, before they will acknowledge themselves to be wide of the right way to heaven. I have beene often upon this argument, at this time I desire onely to discover the d•lusion of the greatest part by an imaginary ⟨p. 64⟩faith; and of understanding and worldly-wise men by a temporary faith, and that in short.
1. Ask them how they came by their faith, when they begun to believe, &c. and their ordinary answer will be this, or the like: We cannot tell: we are not such Atheists, or so profane, but we have believed ever since we were borne: we have ever trusted in CHRIST, and made account of Him as our Saviour: We never doubted, but that He which made us, nwill have mercy on us, &c. but now these poor deluded ignorants are in the mean time mere strangers to any work of the spirit of bondage, and pangs of the new-birth, which would have taught them with a witness to have taken notice what a mighty work and admirable change the glorious Sun of saving faith is wont to cause wheresoever it comes. They could never yet sensibly and heartily cry, We are unclean, we are unclean; we are sick, we are lost, we are heavy-laden, we are undone, we die, we are damned; except we drink of the water of life, wash in that Fountain opened for sin and for uncleanness, and have a blessed part in the passion and purity of JESUS CHRIST, &c. Whereas now the true believer can tell you readily and experimentally, that he was first enlightened, convinced and terrified with sight, sense, and sorrow for sin; and so on, as you shall find it Instruct. for comfort▪ afflict. Consc. pag. 324. & seq. But especially ⟨p. 65⟩fair fall one good token: ever when justifying faith is infused, there is a thorough-sale of all […], The Pearl of great price will never be had, except all be sold: which is a matter so remarkable, a•d makes such a miraculous change in a man, that i• cannot choose but be strongly remembered, and with greatest astonishment, and th• even for ever, both in this world and th• world to come. Sensual pleasures and bosom• si•es are notoriously na•l'd and glued to a ca• […]: they are as near and dear unto it, as […] dainty and delicious meat to the p•te; […] (saith Zophar) is sweet in his m•th, he hi•es i• under his 2tongue; he spares it, and for sakes it not; but keeps it still in his mouth: not only as ordinary garments, but as the most costly jewels, and richest chain: Pride (saith David) compasseth them about as 3a chain; violence covereth them as a garment: as the very limbs of the Body. Mortify therefore (saith Paul) your members which are upon earth: fornication, 4uncleanness, inordinate affection, evil concupiscence, covetousness:
1. Aske them how they came by their faith, when they begun to believe, &c. and their ordinary answer wilbe this, or the like: We cannot tell: we are not such Atheists, or so prophane, but we have believed ever since we were borne: we have ever trusted in CHRIST, and made account of Him as our Saviour: We never doubted, but that He which made us, nwill have mercy on us, &c. but now these poore deluded ignorants are in the meane time meere strangers to any worke of the spirit of bondage, and pangs of the new-birth, which would have taught them with a witnesse to have taken notice what a mighty worke and admirable change the glorious Sun of saving faith is wont to cause wheresoever it comes. They could never yet sensibly and heartily cry, We are uncleane, we are uncleane; we are sicke, we are lost, we are heavy-laden, we are undone, we die, we are damn'd; except we drinke of the water of life, wash in that Fountaine opened for sinne and for uncleannesse, and have a blessed part in the passion and purity of IESVS CHRIST, &c. Whereas now the true believer can tell you readily and experimentally, that he was first enlightened, convinced and terrified with sight, sense, and sorrow for sinne; and so on, as you shall find it Instruct. for comfort▪ afflict. Consc. pag. 324. & seq. But especially ⟨p. 65⟩faire fall one good token: ever when justifying faith is infused, there is a thorow-sale of all 〈…〉, The Pearle of great price will never be had, except all be sold: which is a matter so remarkable, a•d makes such a miraculous change in a man, that i• cannot chuse but be strongly remembred, and with greatest astonishment, and th• even for ever, both in this world and th• world to come. Sensuall pleasures and bosom• si•es are notoriously na•l'd and glued to a ca•〈…〉: they are as neare and deare unto it, as 〈…〉 dainty and delicious meat to the p•te; 〈…〉 (saith Zophar) is sweet in his m•th, he hies i under his
nNay, but bear the Prophet: It is a people of no understanding: therefore He that made them, will not have mercy on them; and He that formed them, will show them no savour. Isa. •7. 8•.Nay, but beare the Prophet: It is a people of no understanding: therefore He that made them, will not have mercy on them; and He that formed them, wil shew them no savour. Isa. •7. 8•.
Videntur omnia repentina graviora.—Praemeditatio futuro•um malorum lenit corum adventū. Tusc 〈…〉. lib 3. Quoniam mul•um po•est provisio animi, & praeparatio ad minuendum do sorem, 〈…〉 s•mper omnia •omim 〈…〉 meditata. Haec est illa praestans & divina sapientia:—Nihil 〈…〉 acciderit: Nihil, antequam 〈…〉, non •▪ venire posse a. bit•ari 〈…〉 Ib•d. Mani qui 〈…〉 aud•ta a docto me•inissem viro, Futaras 〈…〉 comment •bar miserias: Aut mo•tem acerbam, aut ex•lij moestam 〈…〉, 〈…〉 aliquam molem meduabar mah; Vt 〈…〉 invecta •as casu sor•, Ne me imparatam 〈…〉 laceraret repens. •uripid. Quamobrem omnes, cum secundae sunt maximè, tum maximè Meditari secum opo•tet, quo pacto adversam aerumnam serant: Pe•ida, damna, exilia peregie reatens semper cogitet: Aut silij 〈…〉, aut uxo•is mortem, aut mo•bum sili•: 〈…〉 esse hec, fieri posse: ut ne quid animo sit novum: Q•quid •aeter spem evenia• omme id deputare esse in luc•o. Terent. Drumes a 〈…〉 th•s 〈…〉 and preparation, but upon better grounds, and by the rules 〈…〉 very powerfull to s•able us to passe more patiently thorow crosses when they coma. 〈…〉 ita praemedita•〈…〉; sucrat, ut ad omnia ingenti animo 〈…〉 to•ius substanti•, & tam multarum terum •acturam, ad filiorum amarissimum obitum, ad uxoris affectum, ad acerba cornoris ulcera, ad injusta amicorum opprobrla, ad ancillarum contemptum atque servorum. Chrys•. in Mat. Hom. 34. Nullus sit casus, quem non meditatio tu• perveniat: nullus s•t casus, quite impatatum inven•t: Propone 〈…〉 esse quod tubi accidere non possit. Bern. de interiori Dom Cap 4•. Mens solicita antequam agere quod libet incipiat, omnes sibi, quas pati potest 〈…〉 propo•at: quatenus Redemptoris sui probra cogitans, ad adversa se 〈…〉 Que nimirum venientia tantò fortius excipit, quantò se cautius ex praesci•〈…〉 Qui enim improvidu• ab adversitate deprehenditur, quasi ab hoste 〈…〉•nvenitur: e•nique 〈…〉 inimiens necat, quia non repugnantem perforat. Nim qu• mala 〈…〉 per solicitudinem pernotat, hostiles incu•sus quasi in in• vigilans expectans: & indead victoriam valentèr accingitur, unde nesciens deprehendi putaba•ur. Solerter ergo an•us ante actionis siae primordia, cuncta de• adversa meditari ut semper haee cogitans, semper contra haec thorace patientrae manitus, & 〈…〉 acciderit, providus superet: & quicquid non accesserit, lu•rum 〈…〉. 〈…〉. lib. 5. Cap 31.
will not be ashamed. The third is the third Elijah of later times, I meane blessed Luther: Who by the invincible might of his heroicall spirit, and one of the greatest courages that ever dwelt in humane brest, did sustaine and subdue the hellish rage of that Man of Sinne, and all his bloudy Emissaries and Agents;
•
qMilites praefecti praetorij, qui illum deducebant, non dissimulabant sibi promissa praemia magnifica, si […] in itinere moreretur. Itaque mensibus • bus per imbres, per aestus, sine ulla refrigeration corpusculi durissimum iter pert•ht, Erasm in vitâ Chrysost.Milites praefecti praetorij, qui illum deducebant, non dissimulabant sibi promissa praemia magnifica, si 〈…〉 in itinere moreretur. Itaque mensibus • bus per imbres, per aestus, sine ulla refrigeratione corpusculi durissimum iter pert•ht, Erasm in vitâ Chrysost.
rEtenim ego cum a civitate fugarer, nihil horum cuzabam, sed dicebam intra memet ipsum: Si quidem vult Regina me exulem, agat in exilium. DOMINI & terra & plenitudo ejus. Et si vult scare, secet. Idem passus est & Esaias. Si vult in pelagus mitre; Im• recordabor: Si vult in caminum in •cere, idem passi sunt […] •lli pueri. Si […] feris vult objicere, objiciat: Daniclis in lacum leombus object• […]. Si me lapidare vult, lapidet me: Stephanum habeo primum […] socium Si & caput tollere vult, tollat: habeo socium Johannem Baptistam. Si & substantiam aufe•e, auferat. Nudus exivi de utero matris, nudus etiam abibo. Me adm•net Apostolus, Etsi adhuc hominibus placerem, servus CHRISTI utique non essem. Armat me & David, d•cens: Loquebar coram Regibus, & non confundebar. Multa quidem adversus me consinxerunt, & dixerunt, quod ad communionem non jejunos receperim. Et si quidem hoc feci, expungatu• nomen meum ex Albo Episcoporum, & non scribatur in Lib•o Orthodoxae Fidei: Quoniam ecce si tale quid admisi, […] me etiam CHRISTVS e Regno suo. Si autem pergunt hoc mihi objicere & contendere; Deponant & Paulum, qui postquam coenavit, totam domum baptizavit. Deponant & CHRISTVM Ipsum, qui postquam coenatum •st, Apostolis Communionem dedit. Dicunt quod cum muliere dormiverim: Exuite me, & inveni•tis membrorum meorum mortificationem. Sed haec omnia per invi•iam excogita•unt. Johannes exul, Cyriaco Episcopo exuli. Tom. 5▪ Epist. 3•.Etenim ego cum a civitate fugarer, nihil horum cuzabam, sed dicebam intra memet ipsum: Si quidem vult Regina me exulem, agat in exilium. DOMINI & terra & plenitudo ejus. Et si vult s•care, secet. Idem passus est & Esaias. Si vult in pelagus mittere; Im• recordabor: Si vult in caminum in •cere, idem passi sunt 〈…〉•lli pueri. Si 〈…〉 feris vult objicere, objiciat: Daniclis in lacum leombus object•〈…〉. Si me lapidare vult, lapidet me: Stephanum habeo primum 〈…〉 socium Si & caput tollere vult, tollat: habeo socium Iohannem Baptistam. Si & substantiam aufe•e, auferat. Nudus exivi de utero matris, nudus etiam abibo. Me adm•net Apostolus, Etsi adhuc hominibus placerem, servus CHRISTI utique non essem. Armat me & David, d•cens: Loquebar coram Regibus, & non confundebar. Multa quidem adversus me consinxerunt, & dixerunt, quod ad communionem non jejunos receperim. Et si quidem hoc feci, expungatu• nomen meum ex Albo Episcoporum, & non scribatur in Lib•o Orthodoxae Fidei: Quoniam ecce si tale quid admisi, 〈…〉 me etiam CHRISTVS e Regno suo. Si autem pergunt hoc mihi objicere & contendere; Deponant & Paulum, qui postquam coenavit, totam domum baptizavit. Deponant & CHRISTVM Ipsum, qui postquam coenatum •st, Apostolis Communionem dedit. Dicunt quod cum muliere dormiverim: Exuite me, & inveni•tis membrorum meorum mortificationem. Sed haec omnia per invi•iam excogita•unt. Iohannes exul, Cyriaco Episcopo exuli. Tom. 5▪ Epist. 3•.
The triumphing of the wicked is short, and joy of the hypocrite but for a moment. But spirituall joy is like the fire upon the altar; it hath ever fewell
The ransomed of the LORD shall returne and come to Zion with songs, and everlasting joy upon their heads: they shall obtaine joy and gladnesse, and sorrow and sighing shall slie away.
Be glad in the LORD, and rejoyce ye righteous: and shout for joy all ye that are upright in heart. 3. Sincerity. Earthly joy is cruelly embittered with many slavish, stinging and envenimed mix•ures and marre-mirths: but GOD gives joy to the upright heart, and no sorrow with it. 4. Effects. Carnall joy utterly unfits for all holy imployments; but spirituall joy is to the faculties of the soule, as oyle to the joynts of the body;
Col 1. 13
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bZech. 13. 1. In that day there shall be a fountain opened, &c.Zech. 13. 1. In that day there shall be a fountaine opened, &c.
dIsa. 40. 1, 2. Comfortye, comfortye, &c.—Her iniquity is pardoned.
eEph 4. 24. The new man after GOD is created in righteousness and true holiness.Eph 4. 24. The new man after GOD is created in righteousnesse and true hol•nesse.
fPsal. 16. 11. In thy presence is fullness of joy, at thy right hand there are pleasures for evermore.Psal. 16. 11. In thy presence is fulnesse of joy, at thy right hand there are pleasures for evermore.
tongue; he spares it, and for sakes it not; but keepes it still in his mouth: not onely as ordinary garments, but as the most costly jewels, and richest chaine: Pride (saith David) compasseth them about as
a chaine; violence covereth them as a garment: as the very limbes of the Body. Mortifie therefore (saith Paul) your members which are upon earth: fornication,
