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.
1. That all the pleasures, treasures, and comforts of this life, wife, children, goods, gold, great friends, lands, livings, possessions, offices, honours, high rooms, brave situations, fair prospects, sumptuous buildings, pleasant walks, and even the world it self, upon which thou hast lost so much labour, time, care, thought-fullness, and doted so long, holding a divorce, as death it self, must all, upon the stroke of death, *which not heaven and earth, or any created power, can any ways possibly prevent, divert, or adjourn, be ⟨p. 75⟩suddenly, utterly, and for ever left, never more to be minded, meddled with, or enjoyed in this world or the world to come. When our breath goeth forth, and we return to our earth, all our thoughts perish: Even the thoughts of the greatest Princes, and mightiest Monarchs upon earth, who happily may have in their heads whole common-wealths, and the affairs of many kingdoms. Put not your 2trust in Princes (saith King David) nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth, in that very day his thoughts perish. And therefore let it be thy wisdom, to rent and wean thine affections from the world with an holy resolute violence in the mean time: *Disdain and scorn to set thine heart upon those things here, which thou canst not, thou must not have in the second life. And there is good reason for it. For they are all (as I said before) at the best, and in the height: 1. But vanity. And 2. Vexation of spirit. 3. They cannot satisfy the soul. 4. They will not profit in the day of revenge. 5. They reach not to eternity. 6. There is no man so assured of his honour, wealth or any worldly thing, but he may be deprived of them, the very next moment. 7. Thou needs to fear no want: There is no man (saith CHRIST) that hath left house, or brethren, or sisters, or
father, or mother, or wife, or children, or lands for my sake and the Gospels; but he shall receive an hundred fold now in this time, houses and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. Of eternal
⟨p. 76⟩
life, the point is clear: But how shall they be so manifoldly remunerated in this life? 1. In the same kind, sometimes, and [Greek or Hebrew], as they say. Abraham, at GODS command, left his country, kindred, and fathers house:
1. That all the pleasures, treasures, and comforts of this life, wife, children, goods, gold, great friends, lands, livings, possessions, offices, honours, high roomes, brave situations, faire prospects, sumptuous buildings, pleasant walkes, and even the world it selfe, upon which thou hast lost so much labour, time, care, thought-fulnesse, and doted so long, holding a divorce, as death it selfe, must all, upon the stroke of death, *which not heaven and earth, or any created power, can any wayes possibly prevent, divert, or adjourne, be ⟨p. 75⟩suddenly, utterly, and for ever left, never more to be minded, medl'd with, or enjoyed in this world or the world to come. When our breath goeth forth, and we returne to our earth, all our thoughts perish: Even the thoughts of the greatest Princes, and mightiest Monarchs upon earth, who happily may have in their heads whole common-wealths, and the affaires of many kingdomes. Put not your 2trust in Princes (saith King David) nor in the sonne of man, in whom there is no helpe. His breath goeth forth, he returneth to his earth, in that very day his thoughts perish. And therefore let it be thy wisdome, to rent and weane thine affections from the world with an holy resolute violence in the meane time: *Disdaine and scorne to set thine heart upon those things here, which thou canst not, thou must not have in the second life. And there is good reason for it. For they are all (as I said before) at the best, and in the height: 1. But vanity. And 2. Vexation of spirit. 3. They cannot satisfie the soule. 4. They will not profit in the day of revenge. 5. They reach not to eternity. 6. There is no man so assured of his honour, wealth or any worldly thing, but he may be depriued of them, the very next moment. 7. Thou needs to feare no want: There is no man (saith CHRIST) that hath left house, or brethren, or sisters, or 4father, or mother, or wife, or children, or lands for my sake and the Gospels; but he shall receive an hundred fold now in this time, houses and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternall life. Of eternall ⟨p. 76⟩life, the point is cleare: But how shall they be so manifoldly remunerated in this life? 1. In the same kind, sometimes, and 〈non-Latin alphabet〉, as they say. Abraham, at GODS command, left his countrey, kindred, and fathers house:
*Orbis medicos ad te convoca; Podaly•ios, Machao•as▪ Aesculapios, Hippocrates & Galenos omnes reviviscere •ube, non hi omnes vel horulam annis tuis apponent, ultra quam velit DEVS. Pharmacopolia exhau• as, aurum & uniones glutias ut vitam extendas, tamen terminos, qui praeteriri non poterunt, non promovebis. Cautus sis, quantum velis, vitae pericula omnia declines, morborum principijs obstes, numerum mensium non augebis. Op•es, vovea•, roges, nihil agis; vitae tuae termini jam constituti sunt, nec unquam, (quicquid resistas) praeteriri poterunt.—Ciborum tibi praestantissimorum copia sit & selectus; vini slorem bibas; nunquam labores nisi ad sanitatem; •artum somni capias, quantum & I ex Archiatrorum, & ratio valetudinis poscit; Ad numerum caleas & algeas, nihilo-minùs mortalis eris, & ubi vitae tuae metam contigeris, age, valedie rebus humanis, & ad rationem reddendam te para: Tribunal te vocat.
*Contemne vivens, quae post mortem habere non potes▪ Dissicile est, imò impossibile ut praesentibus quis •rnatur bonis, & futuris; ut hic ventrem, & illic mentem impleat, ut de delicijs tra•seat ad delicias, ut in terra & in coelo gloriosus appareat. Bern De interiori Domo. Cap. 45.
and he was afterwards (as you know) crowned with riches and honour abundantly, and became a great and mighty Prince: Job for the glorifying of GOD, and confounding of Satan, bore patiently, and blessed GOD for the loss of all: and how richly was he after repaid with a large and singular addition, and excellency of goods and children. *Valentinian the Emperor was put from his place of command in the army, by Julian, and banished for ⟨p. 77⟩the profession of CHRIST: but afterward was called back from banishment, and with much honour and applause advanced to the height of the Imperial dignity. The Apostles forsaking all for CHRISTS sake, had afterwards for one apoor cottage, the houses of all the faithful Christians in the world, to which they were far more welcome, than ever any Haman was to his proudest palace: and so all godly Ministers in all ages ever find heartier entertainment, amongst the Household of Faith, (truly so called) than ever any natural father, mother, sister or brother could possibly afford; because, as yet they can see no beauty in the image of CHRIST in others, or in their feet who bring glad tidings, nor love spiritually. 2. Or in equivalence, by bcontentment, which doth incomparably both in sweetness and worth surpass and over-weigh all worldly wealth. Witness that worthy reply of the most famous Italian Marquess, Galeacius Caracciolus (having ⟨p. 78⟩left the rich and pleasant Marquesdome of Vico, all Imperial, Popish, Princely, Courtly favours, and other proportionable felicities attending upon such humane greatness for the Gospels sake) to a wicked Jesuit tempting him with a great sum of gold, to return out of Zion to Sodom; from Geneva into Italy; cLet their money perish with them, who esteem all the gold in the world, worth one days society with JESUS CHRIST, and His HOLY SPIRIT. I make no doubt but to any of our learned and holy men, exiles for CHRIST in Queen Mary's time, of whom many after returned, and received an hundred fold according to the letter of the Text, brown bread and the Gospel in Germany, during that bloody five years, were infinitely more sweet and dear, than all the Bishoprics of ENGLAND with Subscription to the six Articles. 3.
and he was afterwards (as you know) crowned with riches and honour abundantly, and became a great and mighty Prince: Iob for the glorifying of GOD, and confounding of Satan, bore patiently, and blessed GOD for the losse of all: and how richly was he after repayed with a large and singular addition, and excellency of goods and children. *Valentinian the Emperour was put from his place of command in the army, by Iulian, and banished for ⟨p. 77⟩the profession of CHRIST: but afterward was called backe from banishment, and with much honour and applause advanced to the height of the Imperiall dignity. The Apostles forsaking all for CHRISTS sake, had afterwards for one apoore cottage, the houses of all the faithfull Christians in the world, to which they were farre more welcome, than ever any Haman was to his proudest palace: and so all godly Ministers in all ages ever find heartier entertainment, amongst the Houshold of Faith, (truly so called) than ever any naturall father, mother, sister or brother could possibly affoord; because, as yet they can see no beauty in the image of CHRIST in others, or in their feet who bring glad tidings, nor love spiritually. 2. Or in equivalence, by bcontentment, which doth incomparably both in sweetnesse and worth surpasse and over-weigh all worldly wealth. Witnes that worthy reply of the most famous Italian Marquesse, Galeacius Caracciolus (having ⟨p. 78⟩left the rich and pleasant Marquesdome of Vico, all Imperiall, Popish, Princely, Courtly favours, and other proportionable felicities attending upon such humane greatnesse for the Gospels sake) to a wicked Iesuite tempting him with a great summe of gold, to returne out of Zion to Sodom; from Geneva into Italy; cLet their money perish with them, who esteeme all the gold in the world, worth one daies society with IESVS CHRIST, and His HOLY SPIRIT. I make no doubt but to any of our learned and holy men, exiles for CHRIST in Queene Maries time, of whom many after returned, and received an hundred fold according to the letter of the Text, browne bread and the Gospell in Germany, during that bloudy five yeares, were infinitely more sweet and deare, than all the Bishopricks of ENGLAND with Subscription to the six Articles. 3.
*•ertur Idianum cum summam […] Romani administ•et, istum Valentinianum, qui praefectus […] erat, ex Albo militum qui in exercitu Joviniani vocabantur, ex emisse, & […] addixisse exssio: simulation quidem quòd milites sibi subjectos, cum contra hostes pugnandum esset, parum commodè instruxerat, sed revera hinc inductus est. Cum Julianus ad•ue in Gallia, que ad occidentem solem vergit, aetatem ageret, ad quoddam delubrum ivit sacrificatum: simulque cum eo fuit Valentinianus. Nam Romanis vetu erat mos, ut praefecti militum, qui Joviani & Herculiani vocabantur Imperatorem proxime a tergo praesidij causâ sequerentur. Valentinianus autem •um esset lime delub•i transgressurus, & sacerdos ritu Gentilitio virides olivae ramusculo madefactos manu tenens, introtuntes illos aspergeret guttâ in suam vestem dela•â, aegre admodum & graviter tulit. Christianus enim erat, & propterea sacerdotem, qui ipsum aquâ asperserat, & convicijs adoritur. Aiunt preterea cum etiam Imperatore Juliano inspectante tantum vestis suae cum ipsa guttâ excidisse, abjecisseq, quantum gutta madefecerat. Unde Julianus ei admodum incensus, iratusque non multo post condemnavit exilio, ut nimirum Melitinam, utbem Armeniae perpetuo incoleret, causa quidem simulatâ, quod milites sibi subjectos negligenter admodum gubernasset. Noluit enim videri propter religionem ullo cum afficere incommodo, ne inde aut martyris, aut consessoris honos illi tribueretur: siquidem hac de causa alij• etiam Christianis pepercerat, quia videret eos ex periculotum susceptione (uti supra demonstratum est) tum gloriam sibi consequi, tum religionem ac fidem CHRISTI vehementer confirmare. Ac simul ut imperium Romanum Joviano delatum est, iste Valentinianus ab exilio Nicaeam revocatus, mortuo jam fortè Juliano, & consilio ab exercitu & his qui tum primos magistratus ge•ebant, inito, omnium sussragijs Imperator deligitur. Sozom. Histor. Ecclesiast. Lib. 6. Cap. 6.•ertur Idianum cum summam 〈…〉 Romani administ•et, istum Valentinianum, qui praefectus 〈…〉 erat, ex Albo militum qui in exercitu Ioviniani vocabantur, ex emisse, & 〈…〉 addixisse exssio: simulatione quidem quòd milites sibi subjectos, cum contra hostes pugnandum esset, parum commodè instruxerat, sed revera hinc inductus est. Cum Iulianus adue in Gallia, que ad occidentem solem vergit, aetatem ageret, ad quoddam delubrum ivit sacrificatum: simulque cum eo fuit Valentinianus. Nam Romanis vetu erat mos, ut praefecti militum, qui Ioviani & Herculiani vocabantur Imperatorem proxime a tergo praesidij causâ sequerentur. Valentinianus autem um esset lime delubi transgressurus, & sacerdos ritu Gentilitio virides olivae ramusculo madefactos manu tenens, introtuntes illos aspergeret guttâ in suam vestem delaâ, aegre admodum & graviter tulit. Christianus enim erat, & propterea sacerdotem, qui ipsum aquâ asperserat, & convicijs adoritur. Aiunt preterea cum etiam Imperatore Iuliano inspectante tantum vestis suae cum ipsa guttâ excidisse, abjecisseq, quantum gutta madefecerat. Vnde Iulianus ei admodum incensus, iratusque non multo post condemnavit exilio, ut nimirum Melitinam, utbem Armeniae perpetuo incoleret, causa quidem simulatâ, quod milites sibi subjectos negligenter admodum gubernasset. Noluit enim videri propter religionem ullo cum afficere incommodo, ne inde aut martyris, aut consessoris honos illi tribueretur: siquidem hac de causa alij etiam Christianis pepercerat, quia videret eos ex periculotum susceptione (uti supra demonstratum est) tum gloriam sibi consequi, tum religionem ac fidem CHRISTI vehementer confirmare. Ac simul ut imperium Romanum Ioviano delatum est, iste Valentinianus ab exilio Nicaeam revocatus, mortuo jam fortè Iuliano, & consilio ab exercitu & his qui tum primos magistratus geebant, inito, omnium sussragijs Imperator deligitur. Sozom. Histor. Ecclesiast. Lib. 6. Cap. 6.
Even in dan overflowing and transcendent manner, in a pressed and heaped, and even over-enlarged measure by spiritual joy, peace of conscience, contentment of soul, more familiarity with GOD, nearer communion with JESUS ⟨p. 79⟩CHRIST, fuller assurance of His love, and our portion in Him, more sensible experience of His all sufficiency, extraordinary exercise of faith, sweeter taste in the Promises, closer cleaving to the Word, clearer sight of divine excellencies, heartier longing for heavenly joys, &c. One drop of which spiritual refreshing dews distilling upon the soul even in greatest outward distress; one glimpse of such glorious inward joys shining from the face of the Sun of salvation into the saddest heart in the darkest dungeon, doth incredibly surpass all the comfort which wife, children, wealth, or (in a word) any worldly good, or mortal greatness can possibly yield. 4. Or in posterity; by a very remarkable, if not miraculous providence and care for them. Consider for this purpose, that GOD-fearing Prophet, 2 Kings 4. who upon the matter, and in the true meaning, denied himself, and forsook all for GODS sake. (e For he doth so also, who prefers the glory of GOD, the Gospel, the cause of CHRIST, and keeping of a good conscience, before any, or all earthly things; holding fast unfeignedly a resolution, if he be put to it, and times require really and actually to leave all for CHRIST.) This good man might have fapplied himself to the present, served the times, sought the Court, and sate at Jezebels Table with her other temporizing trencher-chaplains. But it is said in the Text, that he feared the LORD, and so disdained, and abhorred to gain by humouring greatness, to grow rich and rise by baseness and ⟨p. 80⟩flattery. And therefore did choose rather to die a beggar, to leave his wife in debt, and expose his children to the bondage of cruel creditors, than any ways to make ship-wrack of a good conscience, or consent and concur to the adulterating of GODS sincere and purer worship. But mark what follows: rather than the wife and children of such a man, who preferred GODS glory before his own preferment, shall suffer want; they must be relieved by a miraculous supply, as appears in the story. 5. Or in good gname; which is rather to be chosen than great riches, saith Solomon. For instance, compare together Bradford and Bonner.
Even in dan overflowing and transcendent manner, in a pressed and heaped, and even over-inlarged measure by spirituall joy, peace of conscience, contentment of soule, more familiarity with GOD, nearer communion with IESVS ⟨p. 79⟩CHRIST, fuller assurance of His love, and our portion in Him, more sensible experience of His all sufficiency, extraordinary exercise of faith, sweeter taste in the Promises, closer cleaving to the Word, clearer sight of divine excellencies, heartier longing for heavenly joyes, &c. One drop of which spirituall refreshing deawes distilling upon the soule even in greatest outward distresse; one glimpse of such glorious inward joyes shining from the face of the Sun of salvation into the saddest heart in the darkest dungeon, doth incredibly surpasse all the comfort which wife, children, wealth, or (in a word) any worldly good, or mortall greatnesse can possibly yeeld. 4. Or in posterity; by a very remarkable, if not miraculous providence and care for them. Consider for this purpose, that GOD-fearing Prophet, 2 Kings 4. who upon the matter, and in the true meaning, denied himselfe, and forsooke all for GODS sake. (e For he doth so also, who preferres the glory of GOD, the Gospell, the cause of CHRIST, and keeping of a good conscience, before any, or all earthly things; holding fast unfainedly a resolution, if he be put to it, and times require really and actually to leave all for CHRIST.) This good man might have fapplied himselfe to the present, served the times, sought the Court, and sate at Iezabels Table with her other temporizing trencher-chaplaines. But it is said in the Text, that he feared the LORD, and so disdained, and abhor'd to gaine by humouring greatnesse, to grow rich and rise by basenesse and ⟨p. 80⟩flattery. And therefore did chuse rather to die a begger, to leave his wife in debt, and expose his children to the bondage of cruell creditours, than any waies to make ship-wracke of a good conscience, or consent and concurre to the adulterating of GODS sincere and purer worship. But mark what followes: rather than the wife and children of such a man, who preferred GODS glory before his owne preferment, shall suffer want; they must be relieved by a miraculous supply, as appeares in the story. 5. Or in good g
din I•d. E•e qui reliquerit pavem, & elegerit sibi Patrem Div•, uno ei plus, […] centuplum constat recepisse, &c—Qui reliquerit fratrem, ut habeat CHRISTVM fratrem, nonne meli•n erit ei quam centum fratres?—Si dimittit substantiam, ab omnibus diligitur, ab omnibus honoratur, a quibusdam autem & timetur. Nam ipse DEVS cui see tradidit, dat ei gratiam coram omnibus: Nonne melius est ei hoc, quam universa terra? Incertus Author in Mat. Hom. 33. Ne quis suspicetur quod dictum est solis congruere Discipulis: dilatat promissionem ad omnes qui similia faciunt: Habebunt enim pro carnalibus cognatis, familiaritatem & fraternitatem cum DEO; pro agris Paradisum; & pro lapideis aedibus supernam Jerusalem, &c. Theophylact. in Cap. 19. Mat. Quamvis pios semper in hoc mundo persecutiones maneant, & quasi eorum tergo crux adhaereat, tam dulce tamen est condimentum gratiae DEI, quae ipsos exhilarat, ut illorum conditio regum delicijs optabilior sit. Calv. Ibid.in I•d. E•e qui reliquerit pauem, & elegerit sibi Patrem Div•, uno ei plus, 〈…〉 centuplum constat recepisse, &c—Qui reliquerit fratrem, ut habeat CHRISTVM fratrem, nonne meli•n erit ei quam centum fratres?—Si dimittit substantiam, ab omnibus diligitur, ab omnibus honoratur, a quibusdam autem & timetur. Nam ipse DEVS cui se tradidit, dat ei gratiam coram omnibus: Nonne melius est ei hoc, quam universa terra? Incertus Author in Mat. Hom. 33. Ne quis suspicetur quod dictum est solis congruere Discipulis: dilatat promissionem ad omnes qui similia faciunt: Habebunt enim pro carnalibus cognatis, familiaritatem & fraternitatem cum DEO; pro agris Paradisum; & pro lapideis aedibus supernam Hierusalem, &c. Theophylact. in Cap. 19. Mat. Quamvis pios semper in hoc mundo persecutiones maneant, & quasi eorum tergo crux adhaereat, tam dulce tamen est condimentum gratiae DEI, quae ipsos exhilarat, ut illorum conditio regum delicijs optabilior sit. Calv. Ibid.
eRelinquere aliquid propter nomen CHRISTI, sive propter CHRISTVM, est CHRISTVM praeronere omnibus, & super omnia amare: ita eum esse cha•um pectori nostro, ut illius gratiâ parati s•nus omnia relinquere quantum is chara, quae nos alliciunt, aut inducunt, aut etiam cogunt, ut aliquid faciamus, quod fit contra ejus gloriam. Musc.
The name of that blessed man shall be of most dear and glorious memory to all that love our LORD JESUS CHRIST in sincerity, until His second coming: and it is like we shall look upon him, and the rest of that royal Army of Martyrs in Queen Mary's time, with thoughts of extraordinary sweetness and love in the next world through all eternity. But now the remembrance of that other fellow, who (like a blood-thirsty Tiger) made such horrible havoc of the Lambs of CHRIST, shall be had in a most abhorred, execrable, and everlasting detestation. The name of the fore-named noble Marquess, hwho left and ⟨p. 81⟩and lost all with a witness for the Gospels sake, shall be infinitely more honoured of all honest men, so long as any one heavenly beam of GODS eternal truth shall shine upon earth, than his uncles Paul the fourth, or all that Rope of Popes from the first rising to the final ruin of that Man of sin. Nay, theirs shall rot everlastingly; but his shall re-flourish with sweetness, and fresh admiration to the worlds end.
The name of that blessed man shall be of most deare and glorious memory to all that love our LORD IESVS CHRIST in sincerity, untill His second comming: and it is like we shall looke upon him, and the rest of that royall Army of Martyrs in Queene Maries time, with thoughts of extraordinary sweetnesse and love in the next world thorow all eternity. But now the remembrance of that other fellow, who (like a bloud-thirsty Tyger) made such horrible havocke of the Lambs of CHRIST, shalbe had in a most abhorred, execrable, and everlasting detestation. The name of the fore-named noble Marquesse, hwho left and ⟨p. 81⟩and lost all with a witnesse for the Gospels sake, shall be infinitely more honoured of all honest men, so long as any one heavenly beame of GODS eternal truth shall shine upon earth, than his uncles Paul the fourth, or all that Rope of Popes from the first rising to the finall ruine of that Man of sinne. Nay, theirs shall rot everlastingly; but his shall re-flourish with sweetnesse, and fresh admiration to the worlds end.
hHear Calvin in his Epistle to him, before his Commentary upon the first to the Corinth. Etsi neque tu plausum Theatri app•tis, uno teste DEO contentus neque mihi propositum est laudes tuas ena•are: Quod tamen cognitu •le est a• fructuosum, non prorsus celandi sunt Lectores: Hominem primariâ familiâ natum, honore & opibus florentem; nobilis•imâ & castissima •xore, numerosâ sobole, domestic quiet & concordia, totoque vitae statu beatum, ultro, u• in CHRISTI castra mig•aret, pat•iâ cessisse: Ditionem fertilem & amoenar•, lautum Patrimonium, commodam non minùs, quàm voluptuosam habitationem neglexisse: Exuiss• splendo•em domesticum; Patty, conjuge, liberis, cognatis, a•sinibus sese pri•asse, &c.Heare Calvin in his Epistle to him, before his Commentary upon the first to the Corinth. Etsi neque tu plausum Theatri app•tis, uno teste DEO contentus neque mihi propositum est laudes tuas ena•are: Quod tamen cognitu •le est a• fructuosum, non prorsus celandi sunt Lectores: Hominem primariâ familiâ natum, honore & opibus florentem; nobilis•imâ & castissima •xore, numerosâ sobole, domesti• quiete & concordia, totoque vitae statu beatum, ultro, u• in CHRISTI castra mig•aret, pat•iâ cessisse: Ditionem fertilem & amoenar•, lautum Patrimonium, commodam non minùs, quàm voluptuosam habitationem neglexisse: Exuiss• splendo•em domesticum; Patie, conjuge, liberis, cognatis, a•sinibus sese priasse, &c.
2. That, to die, is but to be once done; and if we err in that one action, we are undone everlastingly. And therefore have thine end ever in thine eye. *Let all our abilities, businesses, and whole being in this life; let all our thoughts, words, actions, refer to this one thing, which (as it shall be well or ill ended) is attended either with endless plagues, or pleasures; with eternity of flames or felicity.
2. That, to die, is but to be once done; and if we erre in that one action, we are undone everlastingly. And therefore have thine end ever in thine eye. *Let all our abilities, businesses, and whole being in this life; let all our thoughts, words, actions, referre to this one thing, which (as it shall be well or ill ended) is attended either with endlesse plagues, or pleasures; with eternity of flames or felicity.
*In cunctis quidèm rebus necessari• est providentia; in ijs tamen maximè, quae amplius quam semel fieri n• queunt: ubicunq▪ pes lapsus fuerit, actum est: unu• error multa trahit errorum millia. Haec ratio mortis est; unicus in eâ error, infinitos trahet errors: Hic semel errasse, aeternum est peri•sse. Lamachus Centurio, admissi erroris increpabat militem, qui ut culpam dilueret, de•nceps nil tale admissurum see promisit. Cui Centurio: In bello, inquit, Bone vir non licet bis peccare Plutarch. in Lacon. In morte, eheu, nec vel semel quidem peccare licet. Nam hoc tale peccatum est i•evocabile. Semel mortuuses, semper mortuus es: semel malè mortuus es, semper damnatus es. Hanc mortem corrigere, han• damnationem excutere, per omnem aeternitatem non poteris.In cunctis quidèm rebus necessari• est providentia; in ijs tamen maximè, quae amplius quam semel fieri n• queunt: ubicunq▪ pes lapsus fuerit, actum est: unu• error multa trahit errorum millia. Haec ratio mortis est; unicus in eâ error, infinitos trahet errores: Hic semel errasse, aeternum est peri•sse. Lamachus Centurio, admissi erroris increpabat militem, qui ut culpam dilueret, de•nceps nil tale admissurum se promisit. Cui Centurio: In bello, inquit, Bone vir non licet bis peccare Plutarch. in Lacon. In morte, eheu, nec vel semel quidem peccare licet. Nam hoc tale peccatum est i•evocabile. Semel mortuuses, semper mortuus es: semel malè mortuus es, semper damnatus es. Hanc mortem corrigere, han• damnationem excutere, per omnem aeternitatem non poteris.
3. That thou mayest look upon thy last bed, to be full sorely terribly assaulted by the king of fear, accompanied with all his abhorred horrors, and stinging dread; by the fearful sight of all thy former sins, arrayed and armed in their grisliest forms, and with their fieriest stings; ⟨p. 82⟩with the utmost craft and cruelty of all the powers of darkness, and the very powder-plot of the prince of hell, that roaring Lion, who hath industriously laboured to devour thy soul all thy life long; with the terror of that just and last Tribunal […] which thou […] ready to pass to reckon precisely with Almighty GOD for all things done in the flesh. What manner of man ought thou to be […] i• the mean time; in all holy care, fore-cast and cas•g about to give up thine account […] comfort at that dreadful hour? Be so far from *deferring repentance in this Day of visitation, and patting off till that time; (For how canst thou possibly attend so great a business, when thou art beset with such a world of woeful work, and hellish rage?)▪ That •hou •hould est in this thy day, like a son of wisdom, constantly ply and improve all opportunities, occasions, offers, every moment, Ministry, mercy, motions of the Spirit, checks of conscience, corrections, temptations, &c. To store thy self richly with spiritual strength against that last encounter, and of highest consequence, either for eternal happiness, or unconceivable horror.
3. That thou maist looke upon thy last bed, tobe full sorely terribly assaulted by the king of feare, accompanied with all his abhorred horrours, and stinging dread; by the fearefull sight of all thy former sinnes, arrayed and armed in their grisliest formes, and with their fieriest stings; ⟨p. 82⟩with the utmost craft and cruelty of all the powers of darknesse, and the very powder-plot of the prince of hell, that roaring Lion, who hath industriously laboured to devoure thy soule all thy life long; with the terrour of that just and last Tribunall 〈…〉 which thou 〈…〉 ready to passe to reckon precisely with Almighty GOD for all things done in the flesh. What manner of man ought thou to be 〈…〉 i• the meane time; in all holy care, fore-cast and cas•g about to give up thine account 〈…〉 comfort at that dreadfull houre? Be so farre from *deserring repentance in this Day of visitation, and patting off till that time; (For how canst thou possibly attend so great a busines, when thou art beset with such a world of wofull worke, and hellish rage?)▪ That •hou •hould est in this thy day, like a sonne of wisdome, constantly ply and improove all opportunities, occasions, offers, every moment, Ministry, mercy, motions of the Spirit, checks of conscience, corrections, temptations, &c. To store thy selfe richly with spirituall strength against that last encounter, and of highest consequence, either for eternall happinesse, or unconceiveable horrour.
*Caveamus […] op•lum […]. Quot hominum nu• lia v•l han•• nam ob cau•am male […], quia distulerant minime disserenda. Q•d crastinum, quid perendinum saluti tuae destinas? Crast•us dies t•s non est: Hodiernus est. Hodiè queso, ha• ho•, jam age quod agendum est. Cras, […] ub• tu […]?Caveamus 〈…〉 op•lum 〈…〉. Quot hominum nu• lia v•l han•• nam ob cau•am male 〈…〉, quia distulerant minime disserenda. Q•d crastinum, quid perendinum saluti tuae destinas? Crast•us dies t•s non est: Hodiernus est. Hodiè queso, ha• ho•, jam age quod agendum est. Cras, 〈…〉 ub• tu 〈…〉?
4. That thy body, when the soul is gone, will be an horror to all that behold it; a most loathsome and abhorred spectacle. Those that loved it most, cannot now find in their hearts to look on•, by reason of the grisly d•formednesse which death will put upon it. Down it must into a pit of carrions and confusion, covered with ⟨p. 83⟩worms, not able to wag so much as a little finger, to remove the vermin that feed and gnaw upon its flesh; and so moulder away into rottenness and dust. And therefore let us never for the temporary, transitory ease, pleasure, and pampering of a ruinous, and rotten carcass, bring everlasting misery upon our immortal souls. Let us never, for a little sensual, short and vanishing delight flowing from the three filthy puddles of the lust of the flesh, the lust of the eye, and the pride of life, drown both our bodies and souls in a dungeon, shall I say, nay in a boiling *sea of fire and brimstone, where we can see no banks, nor feel no bottom.
4. That thy body, when the soule is gone, wilbe an horrour to all that behold it; a most loathsome and abhorred spectacle. Those that loved it most, cannot now find in their hearts to looke on•, by reason of the griesly d•formednesse which death will put upon it. Downe it must into a pit of carions and confusion, covered with ⟨p. 83⟩wormes, not able to wagg so much as a little finger, to remoove the vermine that feed and gnaw upon its flesh; and so moulder away into rottennesse and dust. And therefore let us never for the temporary, transitory ease, pleasure, and pampering of a r•inous, and rotten carkasse, bring everlasting misery upon our immortall soules. Let us never, for a little sensuall, short and vanishing delight flowing from the three filthy puddles of the lust of the flesh, the lust of the eye, and the pride of life, drowne both our bodies and soules in a dungeon, shall I say, nay in a boyling *sea of fire and brimstone, where we can see no banks, nor feele no bottome.
*Modò jam discamus pericula vicina nosse, quae facilè cavet, qui praevidet. Non parùm interest • terrâ spectes naufragium passi sunt, & irreparabile, quot quot ad orcum praecipitati sunt; nec in portum unquam pervenient. Aeternitatis igneum mare, carcer aeternus hos naufragos jam sepelivit.
5. That when the soul departs this life, it carries nothing away with it, but grace, GODS favour, and a good conscience. The Sun of all worldly greatness, prosperity, and joy then sets for ever: Even Crowns, Kingdoms, Lands, Livings, and all earthly Possessions are everlastingly left. And *what will an immortal soul, destitute of divine grace, do then? Then will that now newly-separated soul, finding no spiritual store or provision laid up in this life against the evil day, with an irksome and furious ⟨p. 84⟩reflection, look back upon all its time spent in the flesh; and beholding there, nothing but abominations, guiltiness and sin: Presently awakes the never dying worm which having formerly had its mouth stopped with carnal delights, and mus•'d up with outward mirth, will now feed upon it with horror, anguish, and desperate rage, world without end. O then, let these precious, dear, everlasting things breathed into our Bodies for a short abode in this Vale of tears, by the All-powerful GOD, scorn with infinite disdain, to feed upon Earth, or any earthly things; which are no proportionable object, either for divineness, or duration, for so noble a nature to nestle upon. But let them ply and fat themselves all the days of their appointed time, with their proper, native, and celestial food: At that great Supper made by a King at the marriage of a Kings son, Luke 14. 16. Mat. 22. 2. And therefore must needs be most magnificent and admirable: At that Feast of fat things, that Feast of wines on the lees; of fat things full of marrow, of wines on the lees well refined, Isa. 25. 6. The founder and furnisher whereof is the LORD of Hosts. He that made Heaven and Earth, makes it; and therefore it must needs be matchless and incomparable: At the Well-head of Wisdoms richest Bounty; who hath killed her beasts, mingled her wine, and furnished her table, Prov. 9. 2. In and by these and the royallest •east that can be imagined, are shadowed, but infinitely short, and represented unto us, but nothing to the life, all those inexplicable ⟨p. 85⟩divine dainties, delicates, sweetnesses; those gracious quicknings, rejoicings and ravishments of spirit; which GOD in mercy is wont to communicate and convey through all the ordinances and means of grace to truly humbled souls, for a mighty increase of spiritual strength and invincible comfort.
5. That when the soule departs this life, it carries nothing away with it, but grace, GODS favour, and a good conscience. The Sun of all worldly greatnesse, prosperity, and joy then sets for ever: Even Crownes, Kingdomes, Lands, Livings, and all earthly Possessions are everlastingly left. And *what will an immortall soule, destitute of divine grace, do then? Then will that now newly-separated soule, finding no spirituall store or provision laid up in this life against the evill day, with an irksome and furious ⟨p. 84⟩reflexion, looke backe upon all its time spent in the flesh; and beholding there, nothing but abominations, guiltinesse and sinne: Presently awakes the never dying worme which having formerly had its mouth stopt with carnall delights, and mus•'d up with outward mirth, will now feed upon it with horrour, anguish, and desperare rage, world without end. O then, let these precious, deare, everlasting things breath'd into our Bodies for a short abode in this Vale of teares, by the All-powerfull GOD, scorne with infinite disdaine, to feed upon Earth, or any earthly things; which are no proportionable object, either for divinenesse, or duration, for so noble a nature to nestle upon. But let them ply and fat themselves all the dayes of their appointed time, with their proper, native, and celestiall food: At that great Supper made by a King at the mariage of a Kings sonne, Luke 14. 16. Mat. 22. 2. And therefore must needs be most magnificent and admirable: At that Feast of fat things, that Feast of wines on the lees; of fat things full of marrow, of wines on the lees well refined, Isa. 25. 6. The founder and furnisher whereof is the LORD of Hosts. He that made Heaven and Earth, makes it; and therefore it must needs be matchlesse and incomparable: At the Well-head of Wisdomes richest Bounty; who hath killed her beasts, mingled her wine, and furnished her table, Prov. 9. 2. In and by these and the royallest •east that can be imagined, are shadowed, but infinitely short, and represented unto us, but nothing to the life, all those inexplicable ⟨p. 85⟩divine dainties, delicates, sweetnesses; those gracious quicknings, rejoycings and ravishments of spirit; which GOD in mercy is wont to communicate and convey thorow all the ordinances and meanes of grace to truly humbled soules, for a mighty increase of spirituall strength and invincible comfort.
*Si conscientia sit inquinata, nihil •spiam nec in r• bus conditis, ne• in conditore solatij est reperire: Omnia a cerba, Fellea omnia: Et quò profugias? Ad DEVM? Hostis est. Ad conscientia•? […] est. Ad coelites? Offensi sunt. A• socios? Augebunt cruciatus. Ad delitias & voluptates? Conscientiam magis inquinabunt. &c.Si conscientia sit inquinata, nihil •spiam nec in r• bus conditis, ne• in conditore solatij est reperire: Omnia a cerba, Fellea omnia: Et quò profugias? Ad DEVM? Hostis est. Ad conscientia•? 〈…〉 est. Ad coelites? Offensi sunt. A• socios? Augebunt cruciatus. Ad delitias & voluptates? Conscientiam magis inquinabunt. &c.
O how deliciously may a heavenly hungry heart feed and fill it self; 1. In the powerful Ministry unfolding all the sacred sense and rich mines of GODS own meaning in His blessed book. 2. In the precious promises of life, by the applications and exercise of Faith. 3. In the LORDS Supper, by making the LORD JESUS surer to our souls every time; and every time by feasting afresh upon His body and blood spiritually, with exultations of dearest joy, and sweetest glimpses (as it were) of eternal glory. 4. In fruitful conferences and mutual communications of gifts, graces, prayers, duties with GODS people, which the LORD doth usually and graciously water with the dews of many sweet and glorious refreshings and quickening, much increase of Christian courage, and an holy contentation in the good way. 5. In meditations upon the mystery of CHRIST, the miracles of mercy upon us for our good all our life long, and the eternity of joys and bliss above. 6. Upon the LORDS Day, when showers of spiritual blessings are accustomed to fall from the Throne of grace all the day long, upon those who sincerely endeavour to consecrate it as glorious unto Him. 7. Upon ⟨p. 86⟩those soul-fating days of humiliation; which, who ever tried *either secretly, privately, or publicly; either by himself alone, with his yokefellow, in his family or congregation, and found not GOD extraordinary, according to the extraordinariness of the exercise?
O how deliciously may a heavenly hungry heart feed and fill it selfe; 1. In the powerfull Ministry unfolding all the sacred sense and rich mines of GODS owne meaning in His blessed booke. 2. In the precious promises of life, by the applications and exercise of Faith. 3. In the LORDS Supper, by making the LORD IESVS surer to our soules every time; and every time by feasting afresh upon His body and bloud spiritually, with exultations of dearest joy, and sweetest glimpses (as it were) of eternall glory. 4. In fruitfull conferences and mutuall communications of gifts, graces, prayers, duties with GODS people, which the LORD doth usually and graciously water with the deawes of many sweet and glorious refreshings and quickning, much increase of Christian courage, and an holy contentation in the good way. 5. In meditations upon the mystery of CHRIST, the miracles of mercy upon us for our good all our life long, and the eternity of joyes and blisse above. 6. Upon the LORDS Day, when showers of spirituall blessings are accustomed to fall from the Throne of grace all the day long, upon those who sincerely endeavour to consecrate it as glorious unto Him. 7. Upon ⟨p. 86⟩those soule-fatting daies of humiliation; which, who ever tried *either secretly, privately, or publikely; either by himselfe alone, with his yokefellow, in his family or congregation, and found not GOD extraordinary, according to the extraordinarinesse of the exercise?
*For secret and private, many thousands of Christians can speak very admirable, glorious, and extraordinary things: Of public thus speaks a learned Doctor. To GOD• glory, and to the •opping of our adversaries mouths, the Papists, (who kn•w not what the true exercise of fasting meaneth) it is to be acknowledged, that howsoever we have not been so frequent in this exercise, as were to be wished▪ yet notwithstanding, upon diverse public occasions▪ there have been public Fasts observed and sol•nized among us with good and happy success: As for example; In the time of the great Plague▪ Anno 1563. After the great Earth-quake, Anno 1579. After intelligence had of the Spanish Invasion, Anno 1588. In the time of the great Famine, Anno 1596 & 1597. And •ow of late in this time of the Pestilence, Anno 1603. Besides the private and secret fasting of the faithful, as it hath pleased GOD •o move them, either by private, or public occasions. D•. Downam, now Bishop in Ireland. The Christians Sanctuary. Sect. 54 pag 54. Nay, Hear King CHARLES Himself▪ graciously acknowledging GODS extraordinary goodness in hea•ing our prayers in public Fasts blessedly appointed by His own royal Command: And whereas the greatest confidence men have in GOD▪ ariseth, not only from His Promi•s, but from their experience likewise of His Goodness, you must not •aile often to re-call to the memory of the people with thankfulness, the late great experience we have had of His goodness towards us: For, the three great and usual judgments which He darts dow•e upon disobedient and unthankful people, are Pestilence, Famine and the Sword. The Pestilence did never rage more in this Kingdom than of late; And GOD was graciously pleased in mercy to hear the prayers, which were made unto Him; and the ceasing of the judgement was little l•sse than a miracle. The Famine threatened us this present year, and it must have followed, had GOD rained down His anger a little longer upon the fruits of the earth. But upon our prayers he stoyed that judgement, and sent us a blessed season, and a most plentiful Harvest, &c. Instructions directed from the Kings most excellent Majesty, &c. pag. penul.
1. How *cuttingly, and how cold the very first sight of the Son of Man coming in the clouds of heaven with power and great glory, will strike unto thine heart, who hast refused to turn on His side, and take His part all the time of thy gracious visitation. Then wilt thou begin with extremest grief and bitterness of spirit to sigh and say within thy self: Oh! He that I now see sitting down upon yonder flaming white and glorious Throne, is that JESUS CHRIST, the mighty GOD, the Prince of Peace, that sweetest Lamb, whose precious blood was poured out as water upon the earth, to save His people from their sins. And He it was, who so fairly invited and wooed me (as it were) by His faithfullest Messengers, and entreated me with terms of dearest love, all my life long; but even to leave my lusts, and bi• the Devil adieu; and He, even He, would become my all-sufficient and everlasting Husband; and now as at this time have set an immortal crown of bliss and glory upon my head with His own all-mighty hand. But I alas! like a wilful desperate wretch, did not only neglect so great salvation, forsake mine own mercy, and so judge my self unworthy of everlasting life: but I also (a bloody butcher to mine own soul) all my few and evil days, basely and bitterly opposed His blessed kingdom; the purity, power and holy preciseness thereof, as quite contrary to my carnal heart, and that current of pleasures and worldly contentments ⟨p. 88⟩into which I had desperately cast my self: I indeed wretchedly and cruelly against mine own soul persecuted all the means which should have sanctified me, and all the men which should have saved me. Happy therefore were I now, if I could entreat the greatest Rock to fall upon me, or be beholding to some mighty mountain to cover me; there to lie hid everlastingly from the face of Him that s•teth on the Th•one, and from the wrath of the Lamb. O that I now might be turned into a beast, or bird, or stone, or tree, or air, or any other thing! Blessed were I, that ever I was borne, if I could now be unborn: That I might become nothing, and in the state I was, before I had any being! Ah that my immortal soul were now mortal, that I might *die in hell, and not lie eternally in those fiery torments, which I shall never be able either to avoid, or abide!
1. How *cuttingly, and how cold the very first sight of the Son of Man comming in the clouds of heaven with power and great glory, will strike unto thine heart, who hast refused to turne on His side, and take His part all the time of thy gracious visitation. Then wilt thou begin with extremest griefe and bitternesse of spirit to sigh and say within thy selfe: Oh! He that I now see sitting downe upon yonder flaming white and glorious Throne, is that IESVS CHRIST, the mighty GOD, the Prince of Peace, that sweetest Lambe, whose precious bloud was powred out as water upon the earth, to save His people from their sinnes. And He it was, who so fairely invited and wooed me (as it were) by His faithfullest Messengers, and intreated me with termes of dearest love, all my life long; but even to leave my lusts, and bi• the Devill adieu; and He, even He, would become my all-sufficient and everlasting Husband; and now as at this time have set an immortall crowne of blisse and glory upon my head with His owne all-mighty hand. But I alas! like a wilfull desperate wretch, did not onely neglect so great salvation, forsake mine owne mercy, and so judge my selfe unworthy of everlasting life: but I also (a bloudy butcher to mine owne soule) all my few and evill dayes, basely and bitterly oppos'd His blessed kingdome; the purity, power and holy precisenesse thereof, as quite contrary to my carnall heart, and that current of pleasures and worldly contentments ⟨p. 88⟩into which I had desperately cast my selfe: I indeed wretchedly and cruelly against mine owne soule persecuted all the meanes which should have sanctified me, and all the men which should have sav'd me. Happy therefore were I now, if I could intreat the greatest Rocke to fall upon me, or be beholding to some mighty mountaine to cover me; there to lie hid everlastingly from the face of Him that s•teth on the Th•one, and from the wrath of the Lambe. O that I now might be turned into a beast, or bird, or stone, or tree, or aire, or any other thing! Blessed were I, that ever I was borne, if I could now be unborne: That I might become nothing, and in the state I was, before I had any being! Ah that my immortall soule were now mortall, that I might *die in hell, and not lie eternally in those fiery torments, which I shall never be able either to avoid, or abide!
*Nota quo demùm tempore conspiciant improbi ac obstinati CHRISTI gloriam, nempè non priùs quàm ipsum persequ•i suerint, ac tum quidèm cogentur •um videre cum admiratione maximā & stup•e; & cum dolore conscientiae ineffabili, cum videbunt judicem sibi constitui cum, quē tàm indignis modis tractârunt in vitâ istâ. Nemo est▪ qui non id serat age, si quem interfecit, •um habeat sibi judicem. Ro•oc. In Johan. Cap. 8. mihi pag. 518.Nota quo demùm tempore conspiciant improbi ac obstinati CHRISTI gloriam, nempè non priùs quàm ipsum persequ•i suerint, ac tum quidèm cogentur •um videre cum admiratione maximā & stup•e; & cum dolore conscientiae ineffabili, cum videbunt judicem sibi constitui cum, quē tàm indignis modis tractârunt in vitâ istâ. Nemo est▪ qui non id serat aeg•, si quem interfecit, •um habeat sibi judicem. Ro•oc. In Iohan. Cap. 8. mihi pag. 518.
*Flammas infernales sustinebit, ubi est fletus & st•idor dentium, ubi •lutarus, lamentatio & poeniten•a sine ulm reme dio, ubi est vermis ille, qui non moritur, & ignis qui nunquam extinguitur; ubi mors quaeritur, & non invenitur. Quare in inferno mors quaeritur & non invenitur? Quà quibus in hoc saeculo rita offertur, & nolunt accipere▪ in inferno quae•uat mortem, & non poterunt invenite Ubi e•it nox sine di•▪ amaritudo sine […], obscuritas sine lumine, &c. Aug. de •emp. Serm. 152.Flammas infernales sustinebit, ubi est fletus & st•idor dentium, ubi lutarus, lamentatio & poenitena sine ull reme dio, ubi est vermis ille, qui non moritur, & ignis qui nunquam extinguitur; ubi mors quaeritur, & non invenitur. Quare in inferno mors quaeritur & non invenitur? Quà quibus in hoc saeculo rita offertur, & nolunt accipere in inferno quaeuat mortem, & non poterunt invenite Vbi eit nox sine di amaritudo sine , obscuritas sine lumine, &c. Aug. de emp. Serm. 152.
Let us then betime in the name and fear of GOD, kiss the Son, lest he be angry at that Day; and so we perish everlastingly. Let us now, while the day of our visitation lasts, before the Sun be s•t upon the Prophets, address our selves unto Him▪ 1. With hearts burdened and broken with sight of si•ne, and sense of divine wrath, Mat. 11. 28. 2. Prize Him infinitely and above all the world, Matth. 13▪ 46. 3. Sell all, part with all sin, Ibid. Out of Egypt quite, leave not an hoof behind, Exod 10. 26. 4. Take Him as our Husband and LORD, whereby we become the sons of GOD, John 1. 12. 5. Take his yoke upon us, and learn to be meek and lowly, Matth. 11. 28. 6. Enter into the way, ⟨p. 89⟩which is called the way of holiness, Isa. 35. 8. 7. And there continue Professors of the Truth, and of the power of the Truth, and of the power of the Truth in truth: (For otherwise, thou mayest be a Professor, and perish eternally:) That CHRIST may own thee, at that Day. Many profess the Truth, and not the power of the Truth: some profess both the Truth and the power of it, but are false-hearted. Where then shall the non-Professour appeare? Nay, the Persecutor of the Sect, which is spoken against every where, Acts 28. 22.
Let us then betime in the name and feare of GOD, kisse the Son, lest he be angry at that Day; and so we perish everlastingly. Let us now, while the day of our visitation lasts, before the Sun be s•t upon the Prophets, addresse our selves unto Him▪ 1. With hearts burdened and broken with sight of si•ne, and sense of divine wrath, Mat. 11. 28. 2. Prize Him infinitely and above all the world, Matth. 13▪ 46. 3. Sell all, part with all sinne, Ibid. Out of Egypt quite, leave not an hoofe behind, Exod 10. 26. 4. Take Him as our Husband and LORD, whereby we become the sonnes of GOD, Iohn 1. 12. 5. Take his yoke upon us, and learne to be meeke and lowly, Matth. 11. 28. 6. Enter into the way, ⟨p. 89⟩which is called the way of holinesse, Isa. 35. 8. 7. And there continue Professours of the Truth, and of the power of the Truth, and of the power of the Truth in truth: (For otherwise, thou mayest be a Professour, and perish eternally:) That CHRIST may owne thee, at that Day. Many professe the Truth, and not the power of the Truth: some professe both the Truth and the power of it, but are false-hearted. Where then shall the non-Professour appeare? Nay, the Persecuter of the Sect, which is spoken against every where, Acts 28. 22.
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aApostolis, postquam domi reliquissent omnia, omnium fidelium domus erant apertae, ut loco unius aediculae centum haberent dominos: omnesque fidelium agri Apostolis quoque suum fructū &c necessaria ferebant, ut rectè Paulus scripserit, 2 Cor 6 10. Apostolos esse tanquam nihil habentes, & tamen omnia possidentes. Sic ubi unum patrem, unam matrem, pauculos fratres, & sorores reliquerunt, alibi centum fideles invenerunt, qui paterno, materno & fraterno animo eos prosecuti sunt. Harmon. Evang. Cap. 132.Apostolis, postquam domi reliquissent omnia, omnium fidelium domus erant apertae, ut loco unius aediculae centum haberent dominos: omnesque fidelium agri Apostolis quoque suum fructū &c necessaria ferebant, ut rectè Paulus scripserit, 2 Cor 6 10. Apostolos esse tanquam nihil habentes, & tamen omnia possidentes. Sic ubi unum patrem, unam matrem, pauculos fratres, & sorores reliquerunt, alibi centum fideles invenerunt, qui paterno, materno & fraterno animo eos prosecuti sunt. Harmon. Evang. Cap. 132.
bCentuplaigitur ista, hoc est multò plura animus recipit, non centuplo modosed infinito, majore tum volup•ate utens mod•eis illis, quaecunque ad vitam praesen, tem in persecution DOMINVS dederit, quantilibet tribulationibus circundatus. quam ante cognitum Evangelium, usus suerat ijs, quae reliquit Bucer. in Cap. 29. Matth. Interim suos exh•rat DEVS, ut illis pluris sit, longèque suat vius tantillum boni quo fruentur, […] si extra CHRISTVM illis asslueres immensa honorum copia. […]. […] [Greek or Hebrew]. i. e. Quae centie tanti sint, nempè quod ad verum usum, & commoda hujus etiam vitae attinet: si modo •lla non ex copijs & cu•tate nostra, sed ex DEI nostri voluntate, (quae una est certissima bonorum Regula) metiamur: adeò ot fideles in media etiam egestate hujus promissionis eventum sentiant: Itaque perridiculus erat Julianus ille Apostata, quum hunc locum exagitans, quaerere nicentum etiam uxores habituri essent Christiani. Beza in Cap. 10. Marti.Centuplaigitur ista, hoc est multò plura animus recipit, non centuplo modosed infinito, majore tum volup•ate utens mod•eis illis, quaecunque ad vitam praesen, tem in persecutione DOMINVS dederit, quantilibet tribulationibus circundatus. quam ante cognitum Evangelium, usus suerat ijs, quae reliquit Bucer. in Cap. 29. Matth. Interim suos exh•rat DEVS, ut illis pluris sit, longèque suat vius tantillum boni quo fruentur, 〈…〉 si extra CHRISTVM illis asslueres immensa honorum copia. 〈…〉. 〈…〉〈non-Latin alphabet〉. i. e. Quae centie tanti sint, nempè quod ad verum usum, & commoda hujus etiam vitae attinet: si modo •lla non ex copijs & cu•tate nostra, sed ex DEI nostri voluntate, (quae una est certissima bonorum Regula) metiamur: adeò ot fideles in media etiam egestate hujus promissionis eventum sentiant: Itaque perridiculus erat Iulianus ille Apostata, quum hunc locum exagitans, quaerere nicentum etiam uxores habituri essent Christiani. Beza in Cap. 10. Marti.
cThe life of Galeacius Caracciolus, the noble Marquess of V•o in the kingdom of Naples. Cap. 23. • Fore dicit, ut in medijs etiam persecutionibus centuplo sint foelicrores, quàm unquam artea, qui CHRISTVM omnibus hujus vitae •ommedis antepesuerint. I.The life of Galeacius Caracciolus, the noble Marquesse of V•o in the kingdome of Naples. Cap. 23. • Fore dicit, ut in medijs etiam persecutionibus centuplo sint foelicrores, quàm unquam artea, qui CHRISTVM omnibus hujus vitae •ommedis antepesuerint. I.
name; which is rather to be chosen than great riches, saith Salomon. For instance, compare together Bradford and Bonner.
fColligemus ex hâc paupertate virum illum fuisse constantem in verâ & sanâ religione: quia si deficere voluisset, ad cultum Jezabelis, & impij regis, victus & justae facultates ei non defuissent. Pet. Mart. in loc.Colligemus ex hâc paupertate virum illum fuisse constantem in verâ & sanâ religione: quia si deficere voluisset, ad cultum Iezabelis, & impij regis, victus & justae facultates ei non defuissent. Pet. Mart. in loc.
gI will give them an ever lasting name that shall not be sut off. Isa. 56. 5Prov. 22. 1.I will give them an ever lasting name that shall not bee sut off. Isa. 56. 5Prov. 22. 1.
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For secret and private, many thousands of Christians can speak very admirable, glorious, and extraordinary things: Of publike thus speakes a learned Doctor. To GOD• glory, and to the •opping of our adversaries mouthes, the Papists, (who kn•w not what the true exercise of fasting meaneth) it is to be acknowledged, that howsoever we have not beene so frequent in this exercise, as were to be wished▪ yet notwithstanding, upon diverse publike occasions▪ there have beene publike Fasts observed and sol•nized among us with good and happy successe: As for example; In the time of the great Plague▪ Anno 1563. After the great Earth-quake, Anno 1579. After intelligence had of the Spanish Invasion, Anno 1588. In the time of the great Famine, Anno 1596 & 1597. And •ow of late in this time of the Pestilence, Anno 1603. Besides the private and secret fasting of the •aithfull, as it hath pleased GOD •o moove them, either by private, or publike occasions. D•. Downam, now Bishop in Ireland. The Christians Sanctuary. Sect. 54 pag 54. Nay, Heare King CHARLES Himselfe▪ graciously acknowledging GODS extraordinary goodnesse in hea•ing our prayers in publike Fasts blessedly appointed by His owne royall Command: And whereas the greatest confidence men have in GOD▪ ariseth, not onely from His Promi•s, but from their experience likewise of His Goodnesse, you must not •aile often to re-call to the memory of the people with thankefulnes, the late great experience we have had of His goodnes towards us: For, the three great and usuall judgments which He darts dow•e upon disobedient and unthankefull people, are Pestilence, Famine and the Sword. The Pestilence did never rage more in this Kingdome than of late; And GOD was graciously pleased in mercy to heare the prayers, which were made unto Him; and the ceasing of the judgement was little l•sse than a miracle. The Famine threatned us this present yeare, and it must have followed, had GOD rained downe His anger a little longer upon the fruits of the earth. But upon our prayers he stoyed that judgement, and sent us a blessed season, and a most plentifull Harvest, &c. Instructions directed from the Kings most excellent Majestie, &c. pag. penul•.
