DEATH'S SUMMONS, AND THE SAINT'S DUTY.  
Laid forth first summarily in a Sermon on 2. King. 20.1. in the Cathedral of St. Peter in EXETER, Janu. 24. 1638. at the solemn Funeral of a welldeserving CITIZEN.  
Since somewhat enlarged for the Common good, by WILLIAM SCLATER, Master of Arts, late Fellow of KING'S College in CAMBRIDGE, now a Preacher of God's Word in the City of EXETER.  LUKE 12.20. 
Thou fool, this night thy Soul shall be required of thee.  PROV. 27.1. & JAM. 4.13, 14. 
Boast not thyself of to morrow, for thou knowest not what a day may bring forth.  Quid cogitas te diù victurum, cùm nullum diem habeas securum? Claudius' Viexmontius Parisiensis, Institut. ad Poenitent. part 1. cap. 1. 
LONDON: Printed by Richard Hodgkinson, 1640.   

TO The Right Worshipful, PETER SAINTHILL of Bradnynch, Esquire, one of the Masters of His Majesty's Court of Chancery, Justice of Peace for the County of Devon, etc. an eminent example of Piety, and worth; the happiness of Heaven and Earth.  
Much honoured Sir,  
AFter I had (though not without many modest reluctations, first, from within) obtained leave of myself, to make those thoughts, which have already, in some part, passed, in a transient sound, by the ears of some, legible, in a larger Volume, by the eyes of many; I could not bethink me of a Nobler Patronage, than from yourself; a worthy, not more highly placed upon the [hill] of deserved Eminence; then (as your Name proclaims you in your conspicuous, and devout practices) a most accomplished, and exemplary [Saint.]  
My engagements to that 
* Mr. Peter Tayler.  good friend (whom I have have not lost, only seen to be sent before me to his heaven) whose decease gave an hint unto these slender, yet (as my hope is) useful meditations, were such; as that, methought, I could not suffer my respects to yield up with him, on a sudden, their last Ghost; nor one grave to swallow both his corpse, and memory: I took therefore this cue of opportunity, as, to testify my respectiveness to him, and to those surviving, who most nearly related to him, so withal, to leave some public monument of all gratitude (most worthy Sir) to you; not more endeared unto him dissolved, in his life time, than rich in many favours to myself; which were therefore the more Noble, and of higher value, for that, they utterly transcended all deservingnesse in me: should I attempt on this occasion, to blazon the arms of your eximious worth, resplendent in a Coat, (whose crest must needs be glory) embellished by so various graces, (which, like the [
a Can. 1.11.  golden] borders of the Spouse, [overlaid] with [silver,] having the [best] sides [inwards,] in a close integrity; set you beyond the reach of flattery, or the shock of envy;) alas! the best Heraldry of mine eloquence would here be posed; and in so copious, and full a theme my oratory quite languish under the poverty of but-apt expressions: give me leave then to admire, what I am not able by mine insufficient quill, to amplify enough in you: Let this suffice; your very Name so well resembled in your 
b Conveniunt rebus [nomina] saepesius.  actions hath made you a perfect Mirror to the West: Lord! what a blessed prospect is it? thus to view greatness, and goodness, as righteousness and peace, to 
c Psal. 85.10.  clasp each other; or, like David's Palace, and God's Tabernacle, to dwell 
d Psal. 132.13, 14.  together, upon one Zion! Go on, Noble Sir, to credit your Country, (the love whereof is like the orient rays of the brightest Taper of the Firmament, universally displayed upon you) by your worthy undertake: persist courageously to be, not more a promoter, than (as you have long been) a 
e Matth. 5.9.  maker of peace and amity; it shall win you 
f Rom. 15.13  peace of soul, and carry you upon the wings of honour, as another Noah's Dove, to the Ark of that happiness, into which the 
g Isa. 9.6.  Prince of peace himself shall 
h Gen. 8.9.  receive you (out of a troublesome and stormy world) by the arms of his mercy: Continue still to make your House a Temple, where the daily incense of Devotion ascends up as a rich perfume (sweetened by the 
i Rev. 8.3, 4.  Angel of God's presence) unto Heaven; and where each tongue to me seemed as a several Organ, to sound out God's praises. Be not 
k Gal. 6.9.  weary to deign countenance and encouragement to the 
l 1. Tim. 6.11.  men or God, who 
m 1 Tim. 5.17.  labour in the Word and Doctrine: Lo! we need such Patroness to support us under the unworthy affronts of carnal and besotted earthworms, who sleight and undervalue even the 
n Matth. 7.6.  Pearls of Heaven itself, because (which is their gross stupidity and 
o 2. Cor. 4 4.  blindness) brought to them by us but in 
p 2. Cor. 4.7.  earthen vesells.  
This poor piece of my Labours, (in the Lords great 
q Matth. 9.37.  Harvest) humbly prostrates itself, to be shrouded under the wings of your favour; vouchsafe to cover it by them; it shall, under such a protection, slight the meager aspects of any, whether malcontented, or malevolent dispositions.  
The Sermon was, at first indeed, in Preaching, but as that 
r 1. King. 18.44, 45.  little Cloud, like to a man's hand, seen by Elijahs servant from the top of Mount Carmel; but it's now swollen, and womb'd-out into a bigger one; from whence, if but some few drops distil, to refresh the Lords 
s Psal. 68.9.  inheritance, I shall rejoice in that good God of mine, who hath thus fare 
t 1. Tim. 1.12.  enabled me, after my 
u Rom. 12 3.  measure, for his weighty service.  
Nothing remains, but that I earnestly implore the full blessings of Gods both hands to be poured upon you; and, with you, upon your virtuous Consort and Family; and that the 
x Heb. 13.20, 21.  God of peace, who brought again from the dead our Lord JESUS, that great Shepherd or the Sheep, through the blood of the everlasting covenant, make you perfect in every good work, to do his will; working in you that which is wellpleasing in his sight; through Jesus Christ, to whom be glory, for ever and ever, Amen.  
Your most true honourer, in my thankful observances, much devoted, William Sclater. Exon, 12. Febr. 1639.   

DEATH'S SUMMONS, AND THE SAINT'S DUTY.  2 KINGS 20.1. 
In those days was Hezekiah sick unto death, and the Prophet Isaiah, the son of Amoz, came to him, and said unto him, Thus saith the Lord, set thine house in order, for thou shalt die, and not live.  
MY Text, ye see, is Verbum diei in die suo, much like to King salomon's apple of gold in his picture of silver, a word spoken in due 
a Prov. 25.21.  season: and as that golden apple artificially set within that hollow silver globe, when placed against the orient brightness of the Sun, did thorough that crystal glass fastened in the globe before it, attract beholders delightsomely to view the beauty, and the splendour of it; so may this word, so opportune and seasonable, raise up your serious thoughts unto its observation: And for that I find this story of Hezekiahs' sickness no less than thrice reported, viz. in 2 Chron. 32.24. in Isa. 38.1. and here in this Text: and ingeminations, or redoublings of the same things in the Scriptures, being no vain tautologies, but the stronger arguments to persuade our notice, for this it doth promerit also, if not challenge your best attention.  

The Division.  We have, in the words read, two general parts.  

1 Hezekiahs' sickness: and  
2 Isaiahs' visit: or,   
The King's evil; and the Prophet's charge, or commission to him, under that evil: each of these again are amplified by several circumstances: 1 Of the person sick, Hezekiah, a King, and he not more great than good. 2 Of the disease itself, aegrotavit, he was sick. 3 The extremity, or the danger of that disease, it was mortal and deadly, aegrotavit (lethalitèr) he was sick unto death. 4 Of the time when, in diebus illis, in those days: In those days was Hezekiah sick unto death. Thus for the first general.  
In the second also we have many particulars to be noted; as, 1 The person coming to visit the sick Prince; and he described to us a threefold way. 1 By his name, Isaiah, 2 By his function, a Prophet. 3 By his pedigree, or birth, the son of Amoz, who was descended, as some say, of the blood royal itself: The Prophet, Isaiah, the son of Amoz. Here is the visit itself, He came to him. 3 His employment, when come, a punctual delivery of his message, or commission from the Lord; which is described to us in a very Rhetorical way. 1 Formally, He said unto him, thus saith the Lord. 2 Materially, and this three ways. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Positively, Morieris, Thou shalt die. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Negatively, to cut off all hopes of a further prorogation, ac non vives, and not live. Lastly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a serious exhortation, what in this desperate condition he would advise the King solemnly, and without delay, readily to resolve upon; and that is to make his will, to set his house in order,  a sudden stroke of death should seize him: o Hezekiah, listen unto me thy Prophet, set thine house in order, for thou shalt die, and not live.  
These are the parts; the present measures of my Sermon, and your Christian patience, which yet I shall be forced to place over, as King David did before the Ark, 
* 2 Sam. 6.16.  2 Sam. 6.16. in a manner without stay, leaping: and for that they be so many in number, I shall do as your Lapidaries of rich jewels are wont, only show them to you in a glance, or cursory sight, and so put them up again. The same hand that gave the opportunity, vouchsafe to give success to this business. In those days was Hezekiah sick unto death, etc.  
The person that leads me by the hand to my first discourse, is Hezekiah; 
The first Part.  who was both a mighty, and withal, a godly Prince; his greatness and his goodness, like David's palace, and God's Tabernacle, dwelled both together on mount 
b See Psal. 132.13, 14.  Zion; or like to Jonathan and David, they were lovely and pleasant in 
c 2 Sam. 1.23.  their lives▪ and in their deaths they were not divided; or like to Ezechiels' 
d Ezek. 1.21.  wheels, and the living creatures, which were both lifted up from the earth (together): of his honour, opulency, and exceeding riches, we have a large record, 
e 2 Chro. 32.27.  2 Chron. 32.27. and of his piety and goodness, 
f 2 King. 18.3.5.  2 King. 18.3, 5. He did all that which was right in the sight of the Lord, according to all that David his father did, he clavae to the Lord, so that after him was none like him among all the Kings of Judah, nor any that were before him: besides, we have a set commendation of him in Syracides, 
g Ecclus. 48 17.  Ecclus. 48.17. Yet neither could the glittering of his Diadem, or the wealth in all his storehouses, or all the honour he had before the people, exempt him from the common fate of all men: as Death is said to be to Nature, which still desires to preserve itself in being from destruction, (which appears in creatures merely sensitive, as the Beaver, to preserve his life, bites off his cod and leaves them as the prey to them that chase him) as Death, I say, is unto Nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the King of fears, so is it also the fear of Kings: great ones be indeed as Gods, 
h Psal. 82.6.  Psal. 82.6. by 
* See Dr. Sclater, my father, Serm. at the Assizes at Tanton, Edit. 1616. p. 8. upon that Text.  deputation and by authority delegated from on high, but it is all but tanquàm lumina illuminata, as S. Austin and Lyra interpret, so only by participation, as the stars are lighted from the chief taper of the Sun; all earthly majesty being but a ray of that which is omnipotent, and independent above in heaven; even (there) all crowns are cast before the Throne of God, 
i Rev. 4.10.  Apoc. 4.10. how much more must they be so here below? therefore it is added in the Psalm, that they shall (die) like men: indeed it is true, as 
* Agapetus in Paroen. ad Justinian.  Agapetus told the great Justinian, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the right and eminency of dignity they resemble God, being clad (to borrow 
k Psal. 93.1.  David's phrase) with majesty and honour, before the people, their loyal subjects; yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the substance, and the composition of their bodies, of the same materials with meanest men; so that it is certain, though they be gods with men, yet are they men with God, and come all under that one common doom, Cinis es, & in cinerem; Dust thou art, and to dust thou shalt return, 
l Gen. 3.19.  Gen. 3.19.  
Hear this then, o all ye gilded potsherds of the earth, ye great ones all, I mean, that would feign nestle in the clouds, and in your soaring thoughts, with that proud Persian Sapor, writ brother to the Sun and Moon, and like those twelve great Caesars, divide the months between yourselves, singing to your beguiled souls, as that Atheist in the Gospel, 
m Luc. 12.19.  Soul take thy rest for many years; lo! thy coffers are full crammed with golden ingots, thy barns and territories grown wider, and be enlarged: vain man! Truly saith the Prophet, 
n Psal. 144.4.  Psal. 144.4. Man is like to vanity, or, as 
o My Lord the peerless Bishop of Exeter, in his Character of man, p. 33, Edit. 1635.  one most divinely doth invert the sentence, Vanity is better like to man, for verily every man living is altogether vanity. Selah. 
p Psal. 39 5, 6.  Psal. 39.5, 6. yea, and that too in his very best estate: Be ye in your vain imagination as teeth, that dwell in the mouth of eminence, grinding the faces of the poor thereby, thunder in your words, 
q— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de oculis Agamemnonis irati: & paulò pòst, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— ib.  lightning in your looks; stay a while, and this bladder shall burst anon, and as a wall that swells before it fall, so shall your pride bring you all down as low as dust, and if impenitent, as Hell: what though ye dwell in Cedar, stretch yourselves, as Amos speaks, on beds of 
* Amos 6.4.  ivory, and carry your houses over your heads as snails, painting the earth as you go, with your silver slime: alas! what's all this to purpose? if death but spurn upon you, ye are all crushed instantly into worms meat, and must shortly become provant for crawling Creatures to revel with in the grave: 'tis not Belshazzar's greatness, that can keep him from, or rid him of a fit of 
r Dan. 5.6.  trembling, where once the handwriting on the wall had startled him amidst his cups; nor the vaingloriousness of, an haughty Herod, that could exempt him from the stroke of a destroying 
s Act. 12.23.  Angel, or make him other, than a 
t B●. Morton, c. 13. sect. 5. p. 252. grand imposture edict. 1628. Rex Herodes Agrippa, sub claudio; Jacobum interfecit, qui & ipse non multo post (phthiria si) periit Joh. Carrion, Chron in claudio, l. 3. p. 234. & 228. edict. 1584. in 8ᵒ confer. Euseb. l. 2. c. 10. Histor. ecclesiast see placina in vita formosi, de Arnul●ho Imperatore.  lousy god: no nor the bigmouthed ostentation of that peerless prodige of pride, great Nabuchadnezzar, keep him from the society of an 
u Dan. 4.33.  ox that eateth hay; so besotted was he in his intellectuals, that for quality, and disposition, through the predominacy of his own melancholic humour in him; that though he had perhaps the form, and figure, yet he had altogether lost the reason of a man: In a word, as that little stone in Daniel, cut out of the mountain 
x Dan. 2.45.  without hands, broke in pieces the iron, the brass, the silver, and the gold, in that great image of the same mighty Babylonian; by which is meant, in mystery, (saith 
y Hierom ad Eustoch.  Hierom, 
z Sulpit. Sever. l. 2. sac. Hist. p. 93. in 8ᵒ cum Drusio. & Barrad. l. 3. c. 4. p. 95. & l. 6, c. 2. p. 282. concord: Evang.  Sulpitius severus, and other greatly learned,) our Lord and King Christ Jesus, who, as that stone was cut out of the mountains without hands, was borne of a pure virgin, without contamination, or deflowering; who shall, when installed to his spiritual throne and Kingdom, crush and shiver into nothing all the four great monarchies of the world, Assyrian, Persian, Grecian, Roman, and make all Kings and nations of the earth, as the 
a Matt. 2.11.  Magis of East did at his birth in Bethlem, bring 
b Psal. 72.10. & 68.29.  presents to him and to bow before him, that is, he shall make all sceptres in the world to stoop to his one Sceptre of the Gospel, in token of submission, homage and obedience, in like sort shall all potency and greatness under heaven be forced at last to yield to those his instruments of subjugation, either sickness, or death, or both: Lo here, and see, even Hezekiah, though a mighty and a wealthy Prince, yet could not wave off sickness; no, nor much time, Death; so saith my text, Hezekiah, though a mighty King, was Sick.  
Now as Hezekiah's greatness could not exempt him, so neither could his goodness, for howbeit he were as eminent in grace, as rich in outward pomp & glory, yet saith my text even he was (sick:) Its true indeed that Hezekiah's graces, though sometimes they might seem sick, to be weak and languish, as the Angel of the Church in Sardis had, in regard of use & exercise, his graces almost ready for to 
c Rev. 3.2.  die within him; for which cause Saint John excites him to stengthen, by more vigorous employment, that life which yet remained in him; yet his (body) that was, as the 
d Exod. 26.1. vide Granatens: tun 3: concio: de Tenpore, conc: 1: Dominica post ascens: p, 413, in 8º, Latin.  Tabernacle of testimony, with embroideries and works of divers colours, adorned with those eximious ornaments of grace (that) must stoop, not unto sickness only, but to death: surely it's true even the best men, (for castigation, or at least probation) are exposed to these outward miseries, and calamities as well as others; and by what we can discern without, we can descry no sure judgement of their mutual future bliss or woe 
e Eccles. 9.1.  Eccles. 9.1. These outward things, saith Solomon, come a like to all, though it be true not to all a like; for either in the cause or in the end, or in the use and carriage under them; in these (modifications) here is indeed a difference, not in the things themselves: yea if we judge only after the appearance; and not as we are commanded, 
f John 7.24.  righteous judgement; then we shall soon subscribe to that etymology of Christianus, to be quasi Crucianus, to come from Crux, as well as Christus the Hebrew letter η (tau) in the figure of the Cross was that which Ezekiel with his pen and inkhorn 
g Ezek. 9.4.  (marked) the chosen pieces of election under the old law, with Ezek. 9.4. and old Jacob when on his deathbed he blessed the sons of Joseph, Manasses and Ephraim, Gen. 48.13.14. is noted by God's spirit to have 
h Goe 48.13, 14.  (crossed) his hands of purpose, thereby to note, say some, that either all blessings of this life have their mixture in them of sure 
i see below, pa. 140.  crosses; as Christ is said to have had wine offered him, but such wine as was mingled with 
k Mar. 15.23.  myrrh, which is of an harsh and uncouth taste; or else that the whole virtue of a parents benediction was alone and only from the (cross) of Christ; for it is only the blood of his cross that made heaven at peace with man, 
l Col. 1.20.  Col. 1.20. all the partriarches of the first Testament had therefore their share therein; the Jews reckon up ten several afflictions, that even Abraham (the 
m Rom. 4.1.  Father of the faithful) met withal; in all the Psalms of David, ye have nigh as many hearse-like airs, as carols; and for us Christians now, who sees not the 
n My Lord Veculam, Essay 5.  blessing of the new Testament to consist almost in crosses? which yet carrieth the greater benediction and the clearer Revelation of God's favour; for which cause we see it's set before the Alphabet of our little ones, and we receive it as the badge of of our instalment into the Church of Christ at our Baptism, in loco pudoris, in our foreheads, to denote our unashamednesse of the master we fight for: the very newborn babe with his first noise expresseth, ere yet he is able to 
o Infans à non fando.  speak, a 
p Nondum loquitur tamen propheta.  prophecy of his succeeding misery; to which a man, saith Job is born as naturally 
q Job 5, 7.  sparks, by reason of their innate levity, fly upwards, every man living being like to Rachel's younger son, born a 
r Gen. 35, 18.  Ben-oni, a son of sorrow: in a word, our Lord and Master Christ hath trodden a full 
s Isa. 63, 3.  winepress of woe before us, if we be his 
t 2 Tim. 2, 3.  soldiers (as if truly his members, we all are) then as Gideon said to his, as we see him do, so must we do 
u Judge 7, 17.  likewise; for that's his word, learn of 
x Matt. 11, 29.  me; lo! he hath taken off the full cup, there are left for us only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some few 
y Col. 1, 24.  remainders, as a smack alone. Col. 1.24. And indeed what are we better than monsters in Christianity; if we who pretend to be Christ's members, should be so mishapen, as not to hold proportion with him our head? He is a monster in nature; who hath the head of a Serpent, and the body of a man; and he is a monster in Christian tie who hath the 
z Rev. 12, 9  old serpent the devil, as his head to guide him; and yet the body of a Christian in show before men as Saint 
a Bernard f, 25, k  Bernard tells us: Now we all know that as the Israelites, God's old people passed through a 
b Eod: 14.  red-sea ere they came to their Canaan, so Christ went by his cross, and by his blood, unto his Crown and glory. 
c Multivolunt Christum consequi, sed non sequi, Bern.  Dastards that we are, thus to give out, and to be cowed in our following so glorious, so victorious a Captain; who hath indeed promised us a Kingdom, but yet hath tied the enjoying of it, to the unavoidable condition of our first 
d 2 Tim. 2, 12.  suffering with him in this life; for which cause, we never read in all the scriptures, that Christ in all his life time, eaten any honey; but that he tasted of vinegar and of gall, the 
e Matt. 27, 34.  gospel mentioneth; with (this) his cruel foes would have drenched him on the cross: indeed (after) his Resurrection, we find that he did eat of a broiled fish, and of an 
f Luc. 24, 42.  honeycomb, to wit, by way of dispensation & indulgency, (condescending herein to the weakness of his disciples faith) though not of indigency & want, as the School distinguisheth: but as Tertullian observes it was, post fella favum, first the gall and then the honeycomb; his sufferings went before his comforts; which was also noted, in the broiling of the fish he eaten of, Pisces assus est Christus passus, say the Fathers; the broiling showed his sufferings past, the honeycomb, his instant, yea and his future joys to come.  
It's worth our notice, in what phrase of speech, our Saviour puts the question to the sons of Zebede, that were it seems, of somewhat a climbing Spirit, and looked more for that time being, after their temporal advancement in Christ's outward Kingdom, (which their weak mother fancied too much) then otherwise; he puts the question to them thus, 
g Matth. 20.22.  Matth. 20.22. are ye able to be (baptised with the baptism, that I am baptised with? what Baptism is this, that our Saviour here speaks off? Surely, it's neither fluminis nor flaminis, that of water, nor that of the Spirit; but sanguinis, of blood, of affliction and persecution in this world, therefore Christ's garments are said to be died from Bozra, that is, in Tribulatione, (as 
h Philo judaeus, de nominibus Hebraicis, pag. 378. in patrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Philo Judaeus interprets) and to be red, and stained with blood, Isa. 63.1, 2. a direct prophecy of his after sufferings: Now therefore are these outward calamities compared to a Baptism, saith one, because they set Gods (
i Mr Goodwin p. 149. in his child of light walking in darkness c. 13. sect 2.  mark) upon his Church, as the first Baptism of water seals and marks her for his own: wherefore, what Simon of Cyrene was (
k Matt. 27.32.  compelled) to do, we must do (willingly,) carry Christ's cross; for no cross, no disciple, 
l Luke 9.23.  no suffering with him, no being glorified with him, 
m Rom. 8.17.  Rom. 8.17. For this cause, all Church story shows us, that the blood of persecution hath always kept running in the veins of the Church of Christ, from its first 
n Sanguine fundata est ecclesia, sanguine crevit, sanguine succrevit, sanguine finis erit.  foundation; even from the blood of righteous Abel to this day; so that there can hardly be a truer inscription, wherewith to encircle so despised a coin, as the Church is, then that of Solomon, 
o Cant. 2.2.  Cant. 2.2. as is a lily among thorns, so is my love among the Daughters; a lily she is indeed, lovely and amiable to behold, but a lily among thorns, therefore sure to be scratched by adversity: for whom God 
p Heb. 12.6.  loves he will certainly correct and chasten; art thou weary then of God's love-tokens? art thou ashamed of Christ thy Captain's badges? then long to want afflictions: this is, saith Saint Peter, no new thing that befalls you, 
q 1 Pet. 4.12.  1 Peter 4.12. Lo! long since is it, that the Dragon drove the Church (our Mother) into the wilderness, and not so contented, sends out after her water as a flood to carry her away if possible, and to drown her in it, 
r Rev. 12.6, & 15.  Apoc. 12.6 and 15. viz. in the flood of reproaches, slanders, disgraces, all afflictions. To shut up this point, (for how easy were it to be infinite this way?) St. Peter hath resembled the Church of Christ unto living 
s 1 Pet. 2.5.  stones, which lying here rough in the quarry of this lower world, must first be hewn by affliction, squared by repentance, cemented by love, and so polished and fitted for the Church Triumphant, the Jerusalem which is 
t Gal. 4.26.  above and free, the Mother of us all: Wherefore, let it no way trouble us, though our garments here, like those of the King's daughter, in the Psalm, be of 
u Ps. 45.13.  needle work, that is, (prickly) by affliction, so we be, as she, all glorious (
x ver. 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Macarius, homil: 5. p. 79. in 8ᵒ  within,) multi vident punctiones, sed non vident unctiones; many see our punctions, none but God discerns our 
y 1 John 2.27.  unctions; this made the standers by to be amazed, to hear Paul and Sylas (singing) praises to their God, though in the midst of (fetters,) 
a Act. 16.25.  Act. 16.25. All this laid together, makes me admire how so great a Scholar, as the Roman Champion Bellarmine was, should in this particular point so play the part of an ill Rhetorician (who is wont to place some of his strongest arguments in the 
b Praecepta sunt eorum qui dicendi rationem tradunt, ut ad extremam orationis partem, quae potentissima atque optima in caussà sunt reserventur quoniam extremum illud in auditorum animis infixum haeret. Ludou. Granat●ns. quà supra conc. 2. p. 447. initio.  close of his speech) as to set this note (last) after a large catalogue before, as a certain mark of the true Church, 
c Bellar. ● lib. 4. de notis ecclesiae, cap. 18. initio nota 15.  Temporal prosperity: whereas that is no where less to be found then there; for that precious vessel of 
d 2 Tim. 2.20.  honour would gather rust, were it not scoured often by afflictions. Beloved Christians, our good God deals with us, in this regard, as a refiner doth with his lump of oar of silver, or the richer metal; to purge it from the dross, and fit it for his use, he casts it first into the furnace; so doth Almighty God his chosen ones, who (below,) are but as gold is in the oar, having the dross of much corruption unmortified in them; from which the Lord by sickness, or some such like affliction, would gladly purge them & refine them, so fitting and preparing them for his own use and glory; by (this) saith Esay, shall the iniquity of Jacob be [
e Isa. 27.29, and Mal. 3.3.  purged:] And thus we read even of this very good King Hezekiah, 
f 2 Chro. 32.31.  2 Chro. 32.31. that God left him, though a dear Saint, by a spiritual desertion to himself, for some time, to (know) what was in his heart: that is, saith Austin, not that God meant hereby to inform himself (for all things lie open and naked to the eyes of him, (
g Heb. 4.13.  Heb. 4.13.) but to make Hezekiah know, that there was in his heart corruption enough, which like a Jebusite in Canaan ('tis Saint Bernard's comparison) was not as yet wholly expelled from his inward coasts. And here again in this text, whether for probation of his faith, as of 
h Zech. 13.9. Aurum indiget percussione, & puer verberatione, Ben Syra, moral. sentent. 4. est hoc ingenium auri, ut quo magis illud malleo diducendo percusseris, eò magis fulgeat; sic, etc. Paulus Fagius, in exposit. ibid. in 2. Tim. 2.20. electi vocantur [aurum.]  gold, or for castigation of some special delinquency, he is permitted to be, as St Paul was by his messenger, 
i 2 Cor. 12.7.  buffeted with a disease of sickness; yea, though an 
k Isa. 38.3.  upright man, and highly in God's favour: for so we read, In those days was Hezekiah, (a Prince not more great, then good) sick, and that unto Death.  
Now, for application of this point, let me say to all Gods true Children, as Saint Peter doth of the 
l 1 Pet. 4.12.  fiery trial; my dear brethren, think not this strange, as if some new thing, when ye be afflicted, happened unto you; for lo! this is the surest badge of Christianity, the unavoidable portion of all that will live godly in Christ Jesus; yea, there is a necessity in it; we (
m 2 Tim. 3.12.  must) suffer, saith Saint Paul, 
n Act. 9.16.  2 Tim. 3.12. This meditation made the primitive Saints to be ambitious of such sufferings for the cause of Christ; the Apostles (
o Act. 5.41.  rejoiced) in it, as in the greatest worth and honour, in the days of persecution, when those ten bloody tyrants, whereof Nero was the first 
p Tertull: in Apologet. c. 5.  dedicator, as Tertullian calls him, the ringleader to the rest, when Christianity was nicknamed a 
q Act. 28.22.  sect, and that sect every where (spoken against,) Act. 28.22. when but to name one's self a Christian, was crime enough to be sent unto the dungeon, or the metal-mines, or the teeth of Lions, and such like other torments; in these crimson-coloured days, your zealous Saints would so far strive, as 'twere to suffer, that no voice was oftener heard then this, Sum & ego Christianus, And I am also a Christian; so had they then (to borrow Jeremy's expression) 
r Jer. 30.21.  engaged their hearts to approach unto the Lord, that they would 
s Heb. 12.4.  resist iniquity, even unto the shedding of their blood. The cross we read, in following times, was that which was by Christian Princes displayed in their banners, and the figure thereof much preferred to all other pompous shows what ever; so I 
t See sir Henry Spelman, tom: 1. council. Anglic. in anno, 712. ex concilio Londinensi, p. 207, 208 edit. 1639.  find that Constantine the great commanded it, (instead of his wont Labarum, richly decked with precious Diamonds,) to be carried before his soldiers; as if, with the blessed Paul, he had 
u Gal. 6.14.  gloryed in nought else, save in the cross of our Lord Jesus Christ. All these Saints well knew, that this was the way to glory: they were not ignorant, that before God rested the seaventh day, he did first work six days; so must we have our Hexameron of labour and enduring, before we may expect our Sabbatisme and eternal rest with Christ: But when we have thus suffered first, we may assure ourselves of no less Crown, then of a Kingdom in eternal glory, 
x 2 Tim 2.12.  2 Tim. 2.12. we see there is but a letters difference, nay but an aspiration, between onerari, & honorari, and the same word in Hebrew signifieth both a burden and bliss; and the first Martyr under the gospel wore a Crown in his name; for 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Stephen in the greek so signifieth: and surely, that I may conclude this point, the more we suffer for 
z Mat. 5.11, 12.  righteousness sake (for 'tis the cause, not the smart that makes the Martyr) the ampler will be our glory; Qui habet in hâc vitâ multum crucis, habebit in alterâ multum lucis: this meditation, as the burdens did the Israelites, should make good Christians to increase the (
a Exod. 1.12.  more) in number; and as those precious plants & sweetsmelling trees, though they be cut in pieces and dried, yet still do retain their sweet and pleasant sent; yea, do keep within them more true peace of soul, than all the barren and unsavoury trees of wickedness, in their full flowers and blossoms can yield out, being beaten and scourged with a cursed conscience: In a word, our light affliction, which is but for a moment, worketh for us a fare more exceeding and eternal weight of glory, 
b 2 Cor. 4.17.  2 Cor. 4.17. yea, the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, 
c Rom. 8.18.  Rom. 8.18. Wherefore, silence all recoiling passions, and repine under God's strokes, whatsoever they be, and whensoever they do fall on thee; see, saith Saint 
d Jam. 5.10.11.  James, thou hast the Prophets, my brethren, who have spoken in the name of the Lord, for an ensample of suffering affliction and of patience; and behold, we count them happy which endure: so that truly saith Saint Peter, as ye heard but now, this is no 
e 1 Pet. 4.12.  new thing happened unto you; for lo! Hezekiah, though a godly and a gracious Prince, was yet afflicted, he was sick, and that unto Death.  
And so I take my leave of Hezekiahs' Person: and next I pass unto the consideration of his disease, aegrotavit, he was sick: In those days, was Hezekiah (sick.)  
Aegrotavit, he was sick: 
The second part.  what disease this was, that now so heavily befell him, is a quaere made; and the best learned do resolve, that it was the very Plague itself; which they collect from verse the 7th of this Chapter and from Isa. 38.21. where the prophet proves Physician also of the body, and bids them take a lump of figs, and lay it on the boil, which done, he straight recovered.  
Now for the quality of this disease, the Plague, (had I either time, or list to expatiate thereon) I could tell you first what Physicians say of it; namely, that it is an epidemical fever joined with deadly contagion: how scripture describes it in terms of greatest terror; comparing it sometimes to the 
f Exod. 9.3.  murrain sent amongst beasts; else where, styling it the consuming evil, 
g Deut. 28.21, 22  Deut. 28.21, 22. that on a sudden, flying night and day, (as an 
h Psal. 91.5.  arrow of Gods own quiver) maketh desolate houses, Cities, Countries, so that thousands and ten thousands fall by it in a moment; as we read, 
i Num. 16.49.  Num. 16.49. of fourteen thousand taken almost instantly away by it, in a moment, for murmuring at the hand of God upon Corah, and in less than three days seventy thousand destroyed in the days of King David, 2 Sam. 24. In short, it's reckoned by God himself, 
k Ezek. 14.21.  Ezek. 14.21. not as a common judgement only, but as one of the four (sore) judgements, that he hath in store for stubborn, and rebellious sinners: in which these things are eminent, and remarkable above other; viz. that it (suddenly) surpriseth, in the midst of our jollity; alas! how many, think you, in the very act of their sin? how many more, who think of nothing less than death, nor at that time of making their peace with God? wherein, howsoever I would have no man censorious, for what think you of 
l 1 Sam. 4.18.  Eli and of 
m 1 Chro. 13.10.  Vzzah, good men both, for aught we know, or find in the main of their lives, (and he that lives well, can never die ill) at least, for aught we know, in respect of their final, and eternal state to come; yet however, when God seizeth any by the pestilence, it must be acknowledged a judgement of the Lord, more than ordinarily grievous; lo yet and see! even that good King Hezekiah is sick thereof: our note from hence is this; which I can but name, and leave it: in sum this; The heaviest of Gods outward judgements light sometimes on his own dear children, as well as upon Aliens: I could prove it largely, but that my mainly intended business is yet behind; see 
o Amos 3.2.  Amos, 3.2. you (only) have I known of all the families of the earth, you only in comparison (for here the Prophet's expression is, if I mistake not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) have I known, not scientiâ visionis alone, by my general knowledge, by which I see, behold, and know 
p Gen. 1.31.  all things, whatsoever I have created, yea, even the proud and wicked, though 
q Ps. 138.6.  afar off; but also scientia approbationis, by my knowledge of especial approbation, having culled out, and as it were selected you from all the rest, as the choicest of my chief 
r Mal. 3.17.  Jewels, who are as tender to me, as the very 
s Zech. 2.8.  apple of mine own eye; yet if you, so dear, so tender, do offend me, I will surely visit upon and punish you for all your iniquities: the like instance we have extant, ᵗ Deut. 28.59. where the Lord threatens his own people, that if they fail in their obedience and observance of what was commanded, touching the fear of God's dreadful and glorious name, The Lord thy God, then would the Lord make even their plagues wonderful, even great plagues, and for a farther aggravation, such as are of long continuance; yea more yet, 
u Lam. 4.6.  Lam. 4.6. the punishment of the iniquity of the daughter of my people, is greater than the punishment of the sin of Sodom, that was overthrown, as in a moment, and no hands stayed on her; compare Ezek. 5.9. etc. and this is done mainly, when they are apt to be carried with the 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. in odd.  stream of a general iniquity; then must they share in like (outward,) though they do not always, in like (inward) epidemical, and general judgements; if God's people will escape the 
y Rev. 18.4.  plagues of Babylon, they must forsake her sins, else there can be no hope to escape like punishments with her, though a monstrous strumpet: so St Austin tells us, that the Christians therefore tasted like extremities from the Goths, and Vandals, with the rest; for that they did not zealously enough stand up, in opposition to the lewd exorbitances of those godless times. It falls out often too, when they grow too wanton with God's favours and indulgence, flattering themselves with this, that God will not destroy the 
z Gen. 18.25.  righteous with the wicked; nor shall the 
a Psa. 91.7.  plague come nigh their dwellings, whereas the Lord is pleased, as sometimes to take the rose and leave the thorny stalk behind; so yet sometimes again, he takes them both away together; though the one, when plucked off, to take delight in, and the other to burn up in unquenchable and in endless torments: The righteous may be smitten (
b Good Jacob is pinched with the common [famine] no piety can exempt us from the evils of neighbourhood no man can tell, by outward events, which is the Patriarch, and which the Canaanite. B Hall in his contemplate. of Joseph, p. 56. edit. 1617.  with) the wicked; but not the righteous (as) the wicked, namely, for the future final issue of them both: they be not all damned eternally, who are smitten unto death by pestilence, who die of the plague; 
c Num 14.29.13.  their [carkeises] indeed did; but God forbidden ᶜ the Souls of all that fell in the wilderness, by the plague, should be judged to miscarry, 
d Heb. 3.17.  Heb. 3.17. so far as the (body) and the (outward) man, these temporal calamities come alike to all, saith Solomon, 
e Eccles. 9.1.  Eccles. 9.1. and who art thou that 
f Jam. 4.12.  judgest? The better use hereof is this; let Gods own children fear to be secure; and let all the rebellious children of disobedience tremble at the expectation of their sure vengeance, even in the forest and the highest measure; for if judgement pass not by, but as S. 
g 1 Pet. 4.17.  Peter and 
h Jer. 25.29.  Jeremy say, (beginneth) first at the house of God, and the City called by his own name; oh, what shall the end be of them that obey not the Gospel of God? and if the righteous themselves (scarcely) be saved, where shall the ungodly and the sinner appear? And if God be thus 
i Psal. 89.7.  terrible in the assembly even of his own dear Saints, so severe to the 
k Luc 23.31.  green tree; oh what shall then become of the dry tree, that bears no fruit of grace at all? 
l Luc 13.7.  Cut it down, saith the Lord, cut it down, why cumbreth it the ground? let it be scorched for ever in flames unquenchable and full of torment: The righteous shall indeed, saith Solomon, be 
m Pro. 11.31.  recompensed (with correction) on the 
n See my Sermon lately published on John 6.54. p. 71.  earth, but 'tis no farther than here upon the (earth) below, their woe endeth with their temporal life; how much more the wicked and the sinner? And thus much briefly, for Hezekiah's sickness, and his sore disease: In those days was Hezekiah (sick).  

The third Part.  A word next also of the great danger, and the extremity of the same, it was mortal and deadly, aegrotavit (lethalitèr) he was sick, and that unto (death): S. John tells us of a twofold (sin), or, at least, degree thereof; the one to be a sin (not) unto death, and the other to be a sin (unto) death, 
o 1 Joh. 5.16.  1 Joh. 5.16. our Saviour tells us of a (sickness) also, such was that of Lazarus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was not unto death, 
p Joh. 11.4.  Joh. 11.4. and S. Paul, of the sickness of Epaphroditus, his fellow-soldier in Christ, that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nigh, and, as it were, next neighbour unto death, 
q Phil. 2.27.  Phil. 2.27. and here the Prophet, of a sickness unto death, that is so desperate and dangerous, that without a special mercy and preservation from on high, as once it fared with St. Paul in that black tempest on the Sea, when the sight of Sun and Stars, and all apparent hope of safety was quite lost, 
r Act. 27.20.  Act. 27.20. there was no comfort left. It seems then that the Saints be not obnoxious only unto outward judgements, but also are permitted often unto most deep (extremity) therein: our Prophet tells us, that Gods own redeemed one's are emplunged into sorrow, and that sorrow seconded with deep (sigh), 
s Isa. 35.10.  Isa. 35.10. David is full of such expressions as these, the sorrows of (death) compassed me; yea more, the pains of (hell) gate hold upon me, 
q Ps. 116.3.  ᵗ Psal. 116.3. the word (Sheol) there rendered by Hell, is most times used for the grave; and then his meaning is, that effectiuè, his sorrows were so exquisite, as that they threatened him with death, and with the grave; but it is used also for that Hell of the damned too, as 
u Psal. 9.17.  Psal. 9.17. and then the meaning is, that to his sense, his sorrows had a correspondency with the very torments of the damned there; so again, 
x Psal. 118.18.  Psal. 118.18. though he were not wholly given over unto actual death, yet the Lord had chastened him so sore, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
y Ver. 5.  Vers. 5. so penned up in a straight place, that as 
z 2 Cor. 7.5.  S. Paul in Macedonia, his flesh it had no rest at all, but he was troubled on every side; without were fightings, in regard of adversaries abroad, as Shimei, Doeg, the jeering drunkards, and the rest of such sons of Belial; within were fears, in regard of present sense of guilt, through want of evidence, and assurance of Gods pardoning mercy, and sensible acceptation of him: in like sort it fared also once with holy Job, (that peerless man for piety upon all the earth, by Gods own testimonial of him, Job 1.8.) yet so far had the venom of God's arrows drank up his spirits within him, so did God seem, as the Sun enveloped in a cloud, to knit his brows upon him (as) an enemy, so to write bitter things against him, that in his own present apprehension, God meant outright to 
a Job 13.15.  (kill) him, Job 13.15. David again, 
b Psal. 39.10.  Psal. 39.10. O Lord, remove thy stroke away from me, for I am (consumed) by the blow of thine hand; compare 
Psal. 102.3, 4, 5  Psal. 102.3, 4, 5. Joseph was not only sold to be a bondslave, but his feet they hurt with fetters, and the iron entered into his soul, 
d Psal. 105.18.  Psal. 105.18. the like to which we read of Paul and Sylas, 
e Act. 16.23, 24.  Act. 16.23, 24. and to what exigents were the Israelites then brought, think we? when the 
f Exod. 14.  red sea roared before them, and Pharaoh the cruel Tyrant's wheels were rattling behind them? nought but a quick destruction, as that whales chaps to Jonah, stood gaping wide to 
g Jon. 1.17.  swallow them. And wherefore is all this? but, as in the first place, to make the Lords own power in their deliverance from such deep straits, more glorious, according as the Hebrew proverb hath it, Cùm duplicantur lateres, venit Moses, God sent a Moses to deliver Israel, when the bricks were doubled: so withal, as the Prophet saith of Joseph, 
h Psal. 105.19.  Psal. 105.19. it was to (
h Psal. 105.19.  try) them, whether his children meant, as when Hur and Aaron 
i Exod. 17.11, 12.  let go the hands of Moses praying, to give out, and languish in faith and invocation under that cross, or not: God hath promised to be a present help in the 
k Psal. 59.16.  needful time of trouble, Psal. 59.16. but this is on condition of our early 
l Psal. 50.15.  calling on him, and timely, speedy 
m Hos. 5.15.  seeking to him in that same day of trouble, Ps. 50.16. Hos. 5.15. This done, the cloud is again withdrawn, and with it, their sins and guilt do all vanish from God's sight: Thus David praying, he was 
n Psal. 118.5.  enlarged from his straits, Psal. 118.5. Jonah, from out of the very 
o Jon. 2.1, 2.  belly of Hell, kept calling still on God, and so was vomited alive again: and so did Hezekiah here, in the next verse to my text, under this sickness, this plague sore, so unto death, and so extremely dangerous, he prayed, and so fetched off a quick adjournment of the execution of the first sentence of it on him, and was heard (to borrow Paul's expression) in that he 
p Heb. 5.7.  feared: all I add more of this particular, is only that advise of our Saviour, or another occasion, to that young, man, in the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every one of you that in this great audience can hear my voice, this day, go every one of you, and do 
q Luk. 10.37.  so likewise.  
I have done with Hezekiahs' sickness, 
The fourth part.  and the danger of it: there is yet one circumstance behind more, in this my first general part, and that is the time, when all this fell out, in diebus illis, In those days: of which shortly: what were [those days] here by God's spirit so precisely noted, as the set time of Hezekiahs' sickness? If we reflect a little on the former chapter, we shall find it to be then when God had given him a rescue extraordinary, sending his Angel to smite the mighty army of Sennacherib, that proud Assyrian, with a sudden overthrow and by returning bacl those poisoned arrows, even the 
r Psal. 64.3.  bitter words of that railing and blasphemous Rhabshaketh upon himself with shame and ruin, that as he clothed himself with cursing, like as with a garment, so let it come into his bowels, as the Psalmist speaks, like water, and like oil into his bones, 
s Psal. 109.18.  Psal. 109.18. Now, [after] this deliverance, was this good King Hezekiah sick, even [in those day's]: our note from hence me thinks is fluent, viz. That even after the latest experience of God's rarest outward favours, his servants sometimes taste of sore afflictions; Gods choicest left hand blessings secure not wholly from adversity: besides variety of experience herein daily, the point is clear (to seek no farther) from the example of Abraham, the father, that is, the pattern of our faith, by doing of whose works, we may hope to rest, one day, sweetly in his bosom; we read of him 
t Gen. 22.1.  Gen. 22.1. that [after these things] God tempted Abraham; after what things? namely, after that miraculous adding vigour to his 
u Heb. 11.11.  past age, and fructification to Sarah his wives barren womb, so far as to beget and bear a son, and (by) him to bless all nations of the earth, and from him to have an issue like the stars, 
x Heb. 11.12.  innumerable for multitude, Gen. 18. yet [after all these things] notwithstanding, God tempted him to sacrifice this his only son upon an altar, verse 2. surely it's true, in the midst of strongest confidence we may not promise ourselves an utter immunity, & exemption from God's strokes upon us: only this caution, by the way, remember for your comfort; that if such things betid the Saints, without noting of a sin, as the special cause thereof, than such afflictions is for trial, and probation, only; & such was Abraham's temptation, only for his (
y Heb. 11.17.  trial,) as Saint Paul interprets, Heb. 11.17. for God knew he 
z Gen. 22.12.  feared him before sincerely; and withal, that he was able to encounter that temptation well enough, for he was 
a Rom. 4.20.  strong in faith, saith Paul, Rom. 4.20. therefore God laid no more upon him, than he was well able to bear, 
b 1 Cor. 10.13.  1 Cor. 10.13. but if some (sin) be noted, as the occasion, then 'tis for castigation of some particular delinquency seen in them: Now the reason of such trials is, partly to wean them from the overlove of outward blessings, and to teach them not to measure Gods eternal favour, by what appeareth from without, (that's no note Characteristical of God's love, 
c Eccles. 9.1.  eccles. 9.1. but rather by what comforts, and what future hopes he 
d Rom. 5.5.  sheds into them by his spirit, from within; and so let all Gods true nathanael's make the application.  
In diebus illis, in those days: I cannot yet thus leave this circumstance, as Orpah did her mother-in-law, in a kiss, but as Ruth to Naomi, 
e Ruth. 1.14.  cleave yet to it, Ruth. 1.14. one thing more then; as God for trial sometimes deals thus with his servants, so if upon some special favour received, there be not returned 
f See D Sclater in Psal. 116. v. 12. pag 123. set forth by me 1638.  special obedience, but there follows after it, either a 
g Psal. 106.13  forgetfulness, or a pride of heart, then must they surely look to meet a special displeasure; this is clear from Hezekiah, in my text, who upon recovery from this deadly sickness, is observed not to have rendered again, according to the benefit done to him; for his heart was lifted up, (
h 2 Chron. 32.25.  therefore) there was wrath again upon him and his people, 2 Chron. 32.25. See also, Hos. 13.6, 7, etc. They were fitted, saith God, and lo! instead of thankful obedience, their heart was exalted, therefore have they forgotten me; (
i Hos. 13.6, 7, &c  therefore) I will be unto them as a Lion, as a Leopard, by the 
k Erat autem in via illa vastum desertum in quo erant (immanes) bestiae. Ribera in locum, ex Hieron:  way, will I observe them, etc. that is, I will more (l fiercely) then usual proceed to punish them: surely, where ever in [such] a case, unthankfulness, and sin do go before, as Esau, there punishment takes it shortly (unless there be a 
m Num. 16.56.  quick, and a more than ordinary speedy prevention by repentance) by the 
n Gen. 25.26.  heel, as Jacob; or as Vulcan followed him, in the Poet, pede claudo, with a slow, perhaps, yet with a sure, and with an 
o Hec tene, nec Crimen quenqam in pectore gesture, qui non idem Nemesin in tergo. Lipsius, l. 2. c. 13. de Corstant.  overtaking foot: To apply.  
Beloved Christians, well may I take up the speech of Moses to the Israelites, and say to you, as he, 
p Deut. 4.7.  Deut. 4.7. what 
q See Dr Sclater. psal. 116. p. 123, and p. 187.  nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? did ever people, under Heaven, find choicer blessings from the Lord, than we? who have long sat under our 
r 1 King. 4.25.  vines, and figtrees, and are become as 'twere, the Jewel set in the Ring of the whole world, enameled with Halcyon peace, with more than Angelical prerogatives in the Gospel, and the means of Grace; so that the Lord may say to us, as of old to wanton Israel, 
s Isa. 5.4.  Isa. 5.4. what could have been done more to my vineyard? but we are surely a perverse and a crooked generation; and therefore I may well say as Moses, on like meditation, 
t Deut. 32.6.  Deut. 32.6. Do we thus requite the Lord, o foolish people and unwise? [thus?] how? or which way? surely this sacred aposiopesis involves more than can be expressed; (thus?) thus inexpressibly with ingratitude and impious disobedience? My dear brethren, what calamities the Lord hath up in store for us, we know not; but he that sees not some in brewing for us, is blind, and he that sitteth not in secret (
u Ezek. 9 4.  sighing) and as those that had Gods mark upon their foreheads, in Ezekiel, 
x Psal. 119 136.  crying for all the abominations, which are, or may be the provocations of God's wrath, is stupid, and senseless: do we provoke the Lord to anger? are we stronger than he? saith the great Apostle, 
y 1 Cor. 10.22.  1 Cor. 10.22. yea rather, as Jeremy expresseth it, do they not provoke 
z Jer. 7.19.  themselves to the confusion of their own faces? go to 
a Ver. 12. ib.  Shilo, view Thessalonica, Rome, Churches of Asia, etc. places where the Lord once set his name, yet for the unthankfulness, and impiety of the people, they are now become the sties of Antichrist, as the Augaean stables, and receptacles of cursed Mahomet; these their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their nocumenta, our documenta, their afflictions, our 
b See Hos. 4.15.  instructions: there was a people once as tender, and dear to him as the very 
c Zech. 2.8.  apple of his own eye, his chosen, his peculiar 
d Psal. 135.4.  treasure, and as Haggai saith of Zerubbabel, as a 
e Hag. 2.23.  signet on Gods own right hand, who yet, for their impenitent rebellion, are become from an 
f Hos. 2.11.  Ammi, and a Ruhamah, a lo-ammi, and a loruhamah, 
g Hos. 1.6, 9  that is, from being my people, and a people that had obtained mercy, a no people of God's favour, or of God's mercy: take we heed, favours bestowed raise 
h Isa. 5.4. confer Joh. 15.22.  expectation of obedience, that disappointed, fetcheth off, as to the barren figtree, a 
i Luke 13.7.  succide, cut it down, why cumbereth it the ground? and if God spared not these 
k Rom. 11.21.  natural branches, so dressed and pruned and 
l Isa. 5.2.  fenced and watched, etc. be not so highminded, but 
m Rom. 11.20.  fear; fear, what? even our own abscission also: take heed, saith St. Paul, lest he also spare not thee: my beloved, there is a thing called infidelity and sin, that doth not cause a mitigation only & an abatement of God's love unto a people, but even make an utter 
n Isa. 59.2.  separation between them: we are much spoken of, or traduced by our adversaries, and, as Eli told his sons, It is no good 
o 1 Sam. 2.24.  report we have amongst them, for our dalliance with God's mercies, and the blemishing of the Gospel by our evil conversations; surely, though 
p ●a●i●●t id illi quidem suo vitio, nulla justà causa, fat●or; sed colorem tamen habet calumnia. Jacob: Acontius, de Satanae stratagem l. 7 p. 223, in 8. edi●. 1565.  they, of all men else, have lest cause thus to roll that lose and busy film of flesh, that they carry about with them in their black mouths, towards us, who (though we will not wholly excuse ourselves of our infirmities, and our 
q Gal. 6.1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) yet dare we make a challenge with them, upon that 
r See Nicolaum de Clemangis in speculo Roman: Pontific.  quarrel: yet there is, and may be much good use of slanders, they should be to us, as Jonathan 
s 1 Sam. 20.20.  arrows were to David, in the midst of danger, instead of watchwords to us, to avoid the occasions of laying ourselves justly open to so great a calumny, or danger: I conclude this point with that of our Saviour, in another case, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, behold I have told you 
t Joh. 13.19. & Joh. 16.4.  before hand; remember then that there hath been, if not a Prophet, yet a seasonable monitor amongst you. Hezekiah, ye have heard, though a great favourite of heaven, yet not 
u 2 Chron. 32.25.  rendering again to the Lord, according to the benefit done unto him, finds God's displeasure in no low measure; for even (In those days) of favour, upon his not special obedience, but unthankfulness rather, Hezekiah was sick, and that too very dangerously, even unto death; In those days was Hezekiah sick, unto death.  
And thus I take my leave of Hezekiah sick, and now lying, as it was supposed, on his deathbed: Next, I will salute the Prophet, that came to visit him thus sorely sick; with whom yet I shall be forced, by the time, to exchange but only a word or two at present, because there is yet an urgent business not to be neglected in the Text, which I do reserve, as the master of the marriage-feast in 
x Joh. 2.10.  Cana of Galilee did his best wine, till my last discourse, that it may stay the freshest in your longest memories.  

The second general part.  Now this Person here visiting the sick Prince, is described to us a three fold way.  

1 By his Name, Isaiah.  
2 By his Function, a Prophet.  
3 By his Pedigree, the son of Amos.   
In those days was Hezekiah sick, unto death; and the Prophet, Isaiah, the son of Amos, came to him:  
From every of these words, as flowers, some sedulous and industrious Bee would suck out store of honey; see, I beseech you, a drop or two, 1 Isaiah, so by Name: Sundry large encomiums have been bestowed on this Prophet; he carrieth in his Name [Salvation of the Lord] for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Ischaiahu) from 
y Pase●▪  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Salus, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus, doth signify; he is styled by Nazianzene, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
z Nazianzene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 2. Eton excus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the 
* See the eloquence of Isaiah set forth by Mr Wotton, in his Sermons upon John, serm. 2. pa. 62.  elegant and the lofty Prophet; our Saviour was much taken with the reading of him, 
a Luk. 4.17.  Luke 4.17. and the Eunuch of Aethiopia 
b Act. 8.28,  converted by his writings, Act. 8.28. he is oftener cited then any Prophet else in the new Testament, one and twenty times at least, for which cause he is styled usually the Evangelicall prophet, because he doth most graphically, as foretell, so describe our Saviour in his incarnation, birth, preaching, passion, etc. with all the benefits from thence accrueing to believers: and as in short, Siracides saith of him, Ecclus. 48.22. Esay the Prophet was great, and 
c Ecclus. 48.22.  faithful in his vision, not great only, but faithful; I will only name the note, and leave it, viz. None more fit to stand before a Prince than such as Esay was, so every way accomplished for that service; he was both great and faithful, able for parts, and true to his service; so we read, 
d Pro. 14.35.  Pro. 14.35. The king's 
e Pro. 22.29.  favour is toward a wise servant; and again, Pro. 22, 29. Seest thou a man 
e Pro. 22.29.  diligent in his business? he shall stand before kings, he shall not stand before mean men, or, men of obscurity: the point is clear, but I meddle now no farther; only let me say in the expression of the Scripture, in another case, 
f Luke 10.23.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Blessed are the eyes which see the (men) which we see, in this regard, both in Church and State; [such] as are second unto none in any ages past.  
Secondly, by his function, he was a Prophet, one of Gods own Counsel, who had the knowledge of secret things, afore they came to pass, as Siracides hath expressed 
g Ecclus. 48.25.  it, cap. 48.25. He, the (Prophet) came to Hezekiah, now sick unto death: Hence I observe; that none so fit to visit sick men, as the Prophets, Priests and Ministers of God: S. James directly presseth it, Jam. 5.14. Is any sick among you? let him call for the 
h Jam. 5.14.  Elders of the Church, and let [them] pray over him; what were those Elders of the Church? No 
i See exactly clearing this point, B●. Bilson, in Epistle before his excellent book of the perpetual government of the Church p 4.5. etc. and c. 10. ibid. p 126, 127, etc. in 8●.  lay-presbytery I wis; (alas) for the 
k So my Lord's Grace p. 7. of his speech in Star-chamber 1637.  new-fangled Geneva-device!) but presbyters in sacris; the public Priests and Ministers of the Gospel: whose lips as at all times else, they should preserve most saving knowledge; so [then] especially may (they) have, for thy soul, a word in 
m Pro. 25.11.  season; For where, in such dangerous distresses, have the common people leave, to be their (own) guides, and informers? and in [doubtful matters] 
l Mal. 2.7.  
Isa. 50.4.  to be their own 
n Private persons may not presume of the spirit of [interpretation] as it came not from private motion at first, 2 Pet. 1.20, 21. which is proved from example of the eunuch, who referred the [exposition] of the text, unto his guide, Act. 8.31  private interpreters? when such an one is one of a thousand, Job 33.29. enabled and prepared for thee, by the Lord himself, according to his function: I am sure the power, to bind and lose the conscience, is (clavae non errante) delegated only upon [Us,] Joh. 20.23. and [We,] not [You] have that word of 
o 1 Cor. 5.19.  Reconciliation, put into [our] mouths, whom the Lord sees 
p 1 Tim. 1.12.  faithful: which one meditation, well 
q Psal. 107.43.  pondered by the people, would (in their soule-disturbances) make our very 
r Rom. 10.15.  feet seem beautiful, upon the mountains; yea, our persons, for this work sake of ours, more highly, (as Saint Paul's phrase is) to be 
s 1 Thess. 4.31.  esteemed by them; whereas the misconceite hereof occasions often much 
t See the last L. B of Ely p. 23. epist. before his treatise of the Sabbath.  discomfort, and distraction to their Souls.  
Thirdly, as Isaiah by name, and the Prophet by function, so also by pedigree, the son of Amos: This Prophet is said by learned men to have descended of the royal blood itself, and therefore is this here set down to point us to his pedigree and birth; which, me thinks, offers and presents unto us, a two fold observation. First, how warrantable it is sometimes to own those honours that worthy persons are truly borne to; to which purpose that of Solomon, it may be, tendeth, 
u Prov. 17.6.  Pro. 17.6. The glory of children are their fathers: but this full stream would need some sluices to stop, or let it go, so as fit cautions may allow: First, this must not savour of a vainglorious or a sinful ostentation; for to curb such a temper, old 
x Agapetus in paraen: ad Justinian, sect. 4.  Agapetus well told the Emperor Justinian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that clay and dirt was the ancientest progenitor of us all; we know S. Paul [in casu] stood much upon it, that he was a 
y Act. 16.37. & 22.25.  Roman, Act. 16, 37, & 22, 25. and therefore he sent so fare as Troas for his 
z 2 Tim. 4.13.  cloak, and gives a special charge concerning his parchments, 2 Tim. 4.13. for that, as S. 
a Ambrose ad 2 Tim. 4.13.  Ambrose saith, these were left him by his progenitors as the badges and the evidences of his Roman freedom: Secondly, we must still remember, this may be done, not often, but when God's honour may receive advantage thence; as S. Paul got by those privileges more liberty to preach the gospel: confer 
a 2 Cor. 11.22. etc. and 12.11.  2 Cor. 11.22, etc. and again 2 Cor. 12.11. though, when he reflected on himself personally, all that he said of himself was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am nothing; yet when he saw the reputation of the gospel to lie at stake, through the vile disparagement both of person and parts, in his absence from the church of Corinth, by the vaunting high-flown false Apostles, who being well-spoken men, and such as were well able to gloze over an ill matter with fine 
b 1 Cor. 2.4.  speech and very well worded language; had almost, as Absalon the people's hearts, 
c 2 Sam. 15.6. ●  stolen away the good affections of the Corinthians from the great Apostle; in this case he forbeareth not to use an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in nothing am I behind the very chiefest Apostles; he means the false Apostles: Accordingly may we Ministers make the application.  
The other note is this; how it did no way disparage, rather much advance the honour of Isaiah, that though he were of royal blood, the son of Amos, yet was he withal a (Prophet); so they say that Daniel was the son of Nobles, Melchizedek king of Salem, the son of God, and yet withal the high-Priest of our profession; amongst us, some of generous and of noble parentage, that highlier esteem the reproach of [
d See my Father D Sclater, ad 2 Thes. c. 3. v. 2. p. 223.  Priesthood] then all the treasures of Egypt; among carnal earthworms only holds the rule; that census honores; not worth, but wealth wins honour; can it be a dishonour to enjoy the Title of our Lord Christ himself? to be instrumental 
e 1 Tim. 4.16. Obad. ver. ult. confer Matt. 1.21.  Saviors of his people? see moreover, ye are 
f 1 Cor. 4.1.  Stewards of Gods heavenly Mysteries; clavigeri coeli; yea God's own 
g Psal. 25.14.  Secret, if we fear him truly, shall be with us; yea more yet, in this we do out go the very Angels themselves in honour; for, to which of the 
h My Lord primate of Armagh.  Angels said he at any time, Whose sins ye 
i Joh. 20.23.  remit, they are remitted? but unto (us 
k 2 Cor. 5.19. ) he hath given that great and most mellifluous word of Reconciliation: Oh dignity incomparable! how should this one meditation, my worthy Brethren, solace our hearts, and cheer up our spirits, under those outward abasures and undervaluings, that we sometimes meet with from your carnal & besotted worldlings? who know no more than 
l Mat. 7.6.  swine, to value the pearls of heaven; nor how to prise the inestimable 
m 2 Cor. 4.7.  Treasure of the Gospel, though brought unto them by us but in earthen vessels; Isaiah by name, the Prophet by function, the son of Amos by descent and Pedigree, one of noble and of royal lineage: ye see how I may say as Paul doth of his letter written to his Galatians, cap. 6.11. this subject is very 
n Gal. 6.11.  large, and not only time, but copiousness of matter overwhelmes me. Wherefore, as Tertullus told his noble Foelix, 
o Act. 24.4.  Act. 24.4. That I be not farther tedious herein unto you; I pray you, that you would hear me, of your clemency and patience, a few words more, of this Prophets visit, and the matter of it; and then, as Foelix bade St. Paul, I shall go my ways for this time, till a more convenient season may call me again hither.  
Ye have the visit itself in these words [He came to him:] A worthy act indeed; a good lesson to us Ministers, that we speedily address us to our people, in like case, and 
p Judas 2.23.  save we them with fear, as Saint Judas adviseth, ver. 23. pulling them out of the fire, of temptation, or of hell; to which the adversary would perchance in death emplunge them; and surely there would be a very profitable use, of some 
q My Lord B● of Ely quá supra p. 23. vide  private form of pastoral collation with their flock, for their direction and information in particular spiritual duties; such as was private confession (avoiding the gross, and intolerable abuse thereof, now among the Romish Masspriests, and the sillily deluded people led by them in the ancient Church.  
But yet here is a lesson for our people too, to do as Saint James exhorteth, when they be sick, to send and [
r Jam. 5.14.  call] for us, in season: so the good sister of sick Lazarus [
s Joh. 11.3.  scent] to Christ, Joh. 11.3. yea, even Hezekiah here, when there was upon him a day of trouble, he sent the chiefest of his servants to the Prophet, and that betimes too,  the evil spread too fare, that he might lift up his 
t 2 King 19.2, 3, 4.  Prayer for him, 2 King 19.2, 3, 4. a point this is, that merits your best notice, and calls for your careful practice; who knows what disadvantage to yourselves? what discomfort to yourselves, and others standing by you, this delay may breed?  
Well, the Prophet is come; and what now doth he do there? not sooth, or fish out for a legacy; but the text saith, he falls instantly upon the discharge of his Commission to the sick Prince, for so we read, he came to him, and being come, [He said unto him, thus saith the lord]  
This part I called, in my division, the good Prophet's employment; which stood in the delivery of his message to the King; and therefore it is described,  


1. Formally, in this expression, he said unto him, Thus saith the Lord.  
2. Materially, and this three ways. 

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Positively, Thou shalt die.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Negatively, and not live.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Exhortation, Set thine house in order.      
First, formally, in these words, He said unto him, thus saith the Lord: He [said,] it seems he was a Prophet, and therefore he would not be tongue-tied: surely he that likened idol-shepherds, who had mouths and 
u Psal. 115.5.  spoke not, unto 
x St Gregory compares good Preachers to watchful dogs, quia faciunt magnos latratus praedicationis.  Dogs, yea, to 
y Isa. 56.10, 11.  dumb dogs, (despicable creatures, the price whereof, and of an whore the Lord professeth to 
z Deut. 23.18.  abhor alike) would not himself suffer his sick Patient, wanting comfort, to miscarry by his wilful silence, or neglect: he knew the blood of souls was precious in God's sight, and as that of Abel, 
a Gen. 4.10.  cried loud to Heaven for requital. My worthy brethren, let us remember that when the Spirit did descend upon the Apostles, he came in the similitude of 
b Act. 2.3.  cloven tongues; first, of tongues, the best 
c Psal. 108.1.  member that David had, to [
d Isa. 58.1.  tell] Israel of her sins, and Judah of her great transgressions; yea to [
e Psal. 66.16.  tell] the people that fear God also, what merciful things he will do for their souls, if they would once but 
f Psal. 34.8.  taste, and see, and upon experience discover how 
g 1. Pet. 2.3.  gracious the Lord is; and then of [cloven] tongues, that they might rightly 
h 2. Tim. 2.15.  divide, and as it were cleave out of the whole lump and precious mass of the Word of God, to every one his 
i Luke 12.42.  proper portion, 
k 1. Pet. 2.2.  milk to whom milk, and 
l Heb. 5.13, 14.  stronger meat unto whom stronger meat is due, rightly dividing the word of truth; as our Saviour, making known (
m John 15.15.  all) things that he had heard of his Father unto his friends the Disciples; and as St Paul, not shunning to declare unto the Church of Christ all the 
n Acts 20.27.  whole counsel of God; so much of it he meant, as was 
o 2. Cor. 12.4.  lawful, and fit to be imparted: surely, God will never thank a man for keeping in of his counsel; rather, I think, where the counsel, and the secret of the Lord is, there, as Jeremy professeth, God's word is in the heart of a truly zealous Minister, (rightly called and well qualified) as a 
p Jer. 20.9.  burning fire shut up in his bones, he is weary with forbearing, and cannot stay, namely, from giving of it a door of 
q Eph. 6.19.  utterance; when the heart is hot within, and in the midst of musing thoughts, the fire of zeal burneth, David cannot, without much pain, hold his peace, but he must needs be speaking with his 
r Psal. 39.3.  tongue; thus doing, a faithful Pastor may in the day of reckoning, and account with God, with comfort lift up his head, and say as my prophet here hath said before him, (though his words strictly were indeed a prophecy of Christ) behold I and the 
s Isa. 8.18.  children which by thy blessing, and giving of 
u See Joh. 17.26.  increase unto my 
t 1 Cor. 3.6.  endeavours in the Ministry, thou hast given me.  
But to say no more of this [saying] of my Prophet here, (lest I incur those proverbial scoms, sus Minervam; or else that, 
x Cum nesciret loqui, nescivit tacere.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) let us next observe, how he (begins) his saying to the King; It is, ye see, with a sic dicit Dominus, thus saith the Lord; which directeth us Ministers, to beware how we presume to vent any thing unto our people, without our first sure warrant for it from the Lord. If our Saviour gave such great caution to the (hearers,) that they should 
y Luke 8.18. the Greek word is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which denotes a very earnest seeing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza.  take heed how they (hair;) so must we likewise be as cautionate, how we (
z 1 Pet. 4.11.  speak) otherwise, then as the very oracles of God: so our Saviour saith, Joh. 12.49. that I have not spoken of my 
a Joh. 12.49.  self, and St Paul calleth what he delivered to the Church for Doctrine, not his own, but (
b Act. 20.27.  Gods) counsel, Act. 20.27. the contrary vociferations made by ignorant and wild 
c Enthusiasmi id solum habent commodi, ut homines in immensum aliquod pelagus abripiant, tandemque in Atheismi gurgitem praecipites demergant. Duraeus Whitakero l. 1. sect. 30. p. 107. apud. Whitak. contra Duraeum.  Enthusiasts, spewing out their own froth, male contented, brainsick fancies, with out Gods warrant & allowance; good lord! what noisome weeds of error, Schism, Faction, and all mad irregularity do they most dangerously occasion, (through the 
d Rev. 12.9.  old cunning of the 
e Matt. 13.25.  envious man, that delights in tares and hemlock) to grow up, and spread in the precious field, and seedplot of wholesome and most proper grain? oh! for the 
f Matt. 3.12.  fan of Christ, thoroughly to purge the floor of his Church from the chaff of all such 
g Spiritus Anabaptisticus ametia quaedam fuit & furor praeceps atque effraenatus, quo acti (scripturas omnes) abjiciunt, & toti exrepentinis Enthusiasmis pendent, Whitak. contra Duraeum, l. sect. 32.  anabaptistical, 
h Vitanda sunt deliria sectae Anabapsticae, quae sine dubio à Diabolo est excitata, & monstrum est execrabile, ex variis haeresibus, & blasphemiis conflatum. Vrsin: Catech: qu● 74.  unscriptured mouthings before the people; who are seduced unto error & beguiled, by this means mainly, in their 
i 2 Pet. 2.14.  unstable Souls; for that their fanatical conceits have been at last defended (as a worthy instrument of much good, in this City, saith well) with no pretence, but the 
k Mr. Painter of Exeter. quâ supra p. 27. See Goodwin p. 118, 119, cap. 10. quà supra.  Motion of the holy Ghost; and yet, God knows, their motions oftimes differ as wide from the sweet, unerring inspirations and motions of God's good spirit, as Heaven doth from Hell: Pray we therefore for the spirit of (wisdom) and Revelation in the knowledge of God, as St Paul speaketh, Eph. 1.17, 18. and the spirit of (truth,) as our Saviour styles him, Joh. 16.13. that when we speak, as in the name of God, we may speak the wisdom of God, and that not, as a soothing, time-creature Preacher, with the enticing words of man's wisdom, but in demonstration of the same spirit and of power, 1 Cor. 2.4.7. then may we safely assure our hearts of a sic dicit Dominus, Thus saith the Lord, as the Prophet in my Text. But to whom doth our Prophet here direct his [Thus saith the Lord]? unto the King himself: So 
l 2 King 22.18, 19  Michaiah to Ahab; Nathan to David, 
m 2. Sam. 12 7.  Thou art the Man; John-Baptist to Herod 
n Matt. 14 5.  non licet (see his plains) for thee to have thy brother's wife. But yet we must remember prudence in this point; for who knows not that in these special Prophets, there was something extraordinary? we ordinary Ministers may soon, this way, be too bold with royalty, at least in public: Nathan spoke downright to David, but it was in private: But notwithstanding, whilst we are sure we bring, as 
o Matt. 17.27.  Peter's fish did, silver in our Mouths, I mean, our sic dicit Dominus, Thus saith the Lord; why are we such dastards, as in the cause of Christ (when duly called thereto) to fear the furrows of a rich or great man's brow? And thus fare of the formal part of my Prophet's employment, in the delivery of his message from the Lord unto the sick-King Hezekiah; He said unto him, Thus saith the Lord.  
I come now to the material part of his speech, and this is set down. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, positively, Thou shalt Die: and what new thing is this? was not this the doom of all mankind, immediately upon sin, Cinis es, & in Cinerem reverteris, 
p Gen. 3.19, and Eccles. 12.7.  Dust thou art, and unto Dust thou shalt return. The woman of Tecoah, long before, set a necesse upon it, 
q 2 Sam. 14.14.  we must needs die,; yea there is a statute, like those law of the Medes and Persians, 
r Heb. 9.27.  irrevocable, enacted for it and never to be repealed, even so it is 
s Dan. 6.8.  appointed, saith Saint Paul: And surely it's true, death is that common bag, into which all the chessemen upon the table, whether they be King or Queen, rich or poor, good or bad, must be all shuffled together, at the end of our game: death is as an 
t See Quarles his poems.  archer, now it hits our superiors, and so shoots over us; then our inferiors, and so shoots under us; anon, our friend, roving on our right hand; then, our enemy, flying on the left hand; at last, it hits the white, and strikes ourselves: could 
u Gen. 5.27.969. years.  age have excused it, Methuselah had escaped it; could 
x Judg. 14 6.  strength have declined it, than Samson had miss it; could 
y 1 Sam. 10.23.  stature have over-looked it, than Saul had avoided it; could 
z 2 Sam. 14.25.  beauty have outfaced it, than Absalon had never met it: yea more, could Art have shifted it, by any curiosities, or contrivals, than the Grammarian with a Criticism might judge it off; and yet he that can decline a noun in every case, cannot decline death in any case: could the wind of wit, and the Meanders of reason, divisions and distinctions wave it off, then surely the Logician would dispute it away; and yet whilst he thinks fiercely to frame his argument in Barbara, rudely to puzzle it, death retorts upon him with another in Ferio, and at last ni celarent, and that sine modo & figurâ; Can the natural Philosopher by his diving into Nature, and by his vanity of notions stave it off, than that Patriarch of Philosophers, as Mr Hooker styles Aristotle, had never been swallowed in that sea, neither ebbing nor flowing; yet all his ens mobile was at last become, as Niobe (when metamorphosed) like to a stone in its centre, a thing without motion; could the Mathematician by his strong imaginations fancy it off, or by the harmony of the spheres charm it away, that so he might still spin-out a thread of immortality on those rolling wheels, and between his two celestial poles beat it from him; then the shoulders of Atlas had ne'er sunk under the weight of that globe, or Archimedes with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, e'er found out death; nor Thales, the Milesian Astronomer, whiles he went gazing after the stars, been emplunged in a pond, where that was a bathing; could the Physician 
a Luke 4.23.  cure himself of it, than Aesculapius, nor Hypocrates had ever wanted potions to keep it out; yea, if the Musician make a league with death, and meant to be homo fidissimus, most true to his notes, most sweet in his tunes, most lawny in his touches, yet would he be forced at last frangere fidem, to crack his bargain, and to break his strings, and his finest airs, like some fair coloured silks, if too much ayred, they will lose their gloss; and all his descants be exchanged, in the issue, into a sad (ground) by death; in a word, nor can the Metaphysitian, by all his abstractions, so acutely contemplate it, severed from all bodies, in his brains, but it will closely be shooting of a fork into his sides, and, as Joab did Abner, 
b 2 Sam. 3.27.  stab him at unawares; the Arithmetician by all his numberings and rules, can never make death to serve for a cipher; to conclude, nor can the Moralist, with all his Ethics tutor this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or rough hewn fellow so much as unto a civil forbearance; no more regards (it) the Cardinal virtues, than the Cardinals cap. Truly, saith Solomon, 
c Eccles. 1.2.  all is vanity, and again, one generation 
d Eccles. 1.4.  passeth and, another generation cometh, but no generation [stayeth;] there is a time, saith he, to be born, & a time to 
e Eccles. 3.2.  die, but I find not there is any time to (live;) for orimur, morimur, & nascimur morituri, as St Bernard tells us; & though in all things else there be (a peradventure,) as St Austin tells us, yet in death there is none; peradventure a child is conceived, peradventure it's an Embryo in the womb, peradventure it is borne, peradventure he passeth through all the degrees of age, and in the issue, if ye make up an acrostic, out of the four first 
f Feltham, Resolve cent. 2. resol. 57 in sine.  capital letters of Puer juvenis, vir, and senex, the four degrees of age, ye shall find the word, and the man pius, peradventure; again, on the other side, a man may like to the river Jordane, glide thorough his life in a silver & pleasant stream, whilst he hems in himself within the banks and bounds of Civility; and yet, in the end, empty himself out into the 
g Magirus geograph. in descript. Palaestinae, p. 241. edit. 1608. in 8●.  dead sea of impiety, and profaneness; but now in death, there is no peradventure at all, no, that's without all peradventure; for 'tis not said we may, but we must Die, though not perhaps statim, presently, yet surely add tempus 
h Heb. 9.27.  statutum, at our set day by God; therefore the period, in the story of the creation of the longest-living man is this, And he 
i Gen. 5.27.  died. Moses, for that cause partly, it may be, immediately after his Genesis, wrote an Exodus: In short, no age can balk it; for as death hath an axe to hue down a snowy headed Methuselah into the grave; so hath it also a bow, to reach the youngest man afar off, even whilst the marrow is in his bones, and the 
k Job. 21.24.  milk is in his breasts, as Job speaketh; even whilst he is going forth, as the Giant likesun delighting to run his course, in his full 
l Psal. 19.5.  strength and might; yea, sanctity itself hath not the privilege of exemption here: for even of Abraham, the peerless and prime example of Faith, we read that satur dierum, being full of days, he gave up the Ghost, and 
m Gen 25.8.  died: wherefore, though Hezekiah, here, were a gracious and a great Saint, yet he must at last too be 
n Gen. 25.8.  gathered, as the Scripture phraseth it, unto his Fathers, at his death and dissolution: so that when the Prophet here saith unto him, from the Lord, that he shall (dye) what new, or what strange thing is there in it? But if I mistake not, his aim is now to tell him that he shall die of this (particular) disease, and plague-sore (now) upon him; and so indeed the learned Junius reads the Text, Tu (
o Junius ad locum.  brevi) moriêris, Thou shalt die [shortly;] thus much for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the positive part of his speech, Thou shalt Die.  
Now secondly, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Negative part; to cut off all hopes of any farther prorogation, he saith unto him, And not live, that is, Not live longer, but speedily be dissolved, and die: But how was this Prophecy of Isaiah accomplished? how fulfilled? sigh we find it in the Story, in the 5th and the 6th verses following of this Chapter, that he died not so speedily, no, nor of (that) sickness then upon him; for he recovered, having used the remedy of the 
p Isa. 38.21.  bunch of Figs; and the execution of the sentence of Death was adjourned longer off, even to fifteen years more. Like instance we have in the case of Nineveh, when the Prophet told the City that there were yet but (
q Jonah 3.4.10.  forty) days before it was to be destroyed; and yet we read the contrary, and of a longer time, in point of execution: What was the reason? why, there was an employed condition (according to God's ordinary dispensation, in those comminations of outward judgements) of repentance expected; which being actually, from the Throne unto the Sheep-crooke, universally fulfilled, the Execution was adjourned. Just thus it fared with Hezekiah in this place, the Prophet told him, that he should die, and very shortly too, of that disease he now laboured under; but the devout Prince well knowing the God he served so 
r Isa. 38.3.  uprightly (for the main) in all his days, was such a God, as was a present 
s Psal. 46.1.  help in the needful time of trouble, and that, if in the day of trouble he did 
t Psal. 50.15.  call upon him (only,) and seek unto him 
u Job 8.5.  betimes, and 
x Hos. 15.5.  early, God would deliver him; and so his Saint delivered should glorify him: wherefore Hezekiah, doing this, and performing this condition of humble, penitent invocation, as David by his Confession, (when clearly, by the Prophet Nathan, he was convinced of his sin) procured a speedy 
y 2. Sam. 12.13.  absolution; so he obtained a quick adjournment of the present execution of Death, to which (now,) under that instant sickness, he was sentenced by the Prophet; for thus we read, verse the second, Then he turned his face to the wall, and (
z 2. King. 20.2, 3, 4, 5, 6.  prayed) unto the Lord: and verse the third, He wept sore; upon which, verse 4, 5, 6. the Prophet is sent back again unto him from the Lord, with gladsome tidings of his sure recovery of that (though mortal) sickness; and withal, of the adjournment of his day of death, to fifteen years of longer time: And thus much also of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Negative part of the Prophets saying unto the King, Thou shalt not live. But now, before the Prophet had a warrant to return him tidings of recovery, he first found him desperately diseased, and sick unto death: and what then doth he? he bestows his most useful and most seasonable exhortation upon him, which is the third branch of his saying to the King, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the advice of the good Prophet to him in his dangerous condition, in these words, (which concern us every one of us very nearly, also even now most seriously to consider of:) Set thine house in order.  
I might here take occasion to mention, and discourse of the several sorts of houses that the Scriptures do at large point us to: The first is the bodily house, or the house of the 
* Corpus nostr●, quaedam domus est, quod in eâ anima velut inhabitat. Gerardus Moringus, ad cap. 12. Eccles. 2.3.  body, which is also in an Analogical resemblance, styled by Saint Paul, a Temple, yea the 
a 1. Cor. 6.19.  Temple of the holy-Ghost, 1 Cor. 6.19. in regard of the 
b 1 Cor. 3.16.  inhabitation of God's spirit there, 1 Cor. 3.16. in this house of the body, the 
c Eccles. 12.3, 4.  keepers are the hands; the grinders are the teeth; the strong men, are the legs; those that look out of the windows, are the eyes; the 
d See Mic. 7.5.  doors are the lips; all which are Solomon's expressions; the daughters of Music, are the ears and lungs; the kitchen we have in the stomach, where is the pot that 
e Stomachus propior (coquendi) alimenti officina Antonius Coranus Hispalensis, paraphras: ad 12 nm eccles. v. 3.  boyles our meat, as Anatomists observe; and, after the Chylus, and the Chymus, the first and second digestion, or concoction, the liver turns the good nourishment into blood, and disperseth it, as the spirit of life, into the several, and the proper veins; the excrementitious part is from the hepar by the spleen, conveied unto the spermaticall vessels; or else, into the ventricle; which holds what is, as by a channel, conveied unto it, till, at the back door, it be voided out again, to gratify nature, and to ease her of a burden; for this house of the body, there is some good order to be set and taken; My Son, saith the wise man, in thy sickness be not negligent, but as thou must, in the chiefest place, pray unto the Lord, that he will make thee whole; so withal, thou must 
f Ecclus. 38.1.9.  honour a Physician with the honour due unto him, for the uses which you may have of him, for the Lord hath created him; But this is not the house to be set in order by Hezekiah, (now shortly, by the Prophets saying, to Die) mainly intended in this text.  
Secondly, besides this bodily, there is also a spiritual house within; where the mind, the spirit and the understanding is, as it were, the 
g Matt. 6.22.  eye to see, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the guide to direct all the under and inferior faculties, the servants; the will is, as the chief steward, in this rich palace of the soul, that receives the immediate 
h Lege eruditum Hemmingii librum de lege Naturae.  dictates, and commands of the understanding, unconstraynedly, but but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as in Philosophy we use to speak) upon election and deliberation too, yielding unto, consenting and obeying that as good, which the chief Master of the house, the mind, first assented, in himself, unto, as true and fit to be obeyed; next to this, the concupiscible, and the Irascible faculties, as inferior servants, wait, to (desire) what the will propounds, as good; or else to fume, and fret at what may seem to cross, either the Principal masters, or their own propension; after these, the affections stand as the Peasants, or in the lowest rank of service, as the lackquaes, or the 
i Animae affectiones (pedes) sunt dum in hoc pulvere gradimur, Bernard. f. 35. f.  foot-posts, ready to be dispatched away in speed and post to execute, and to do that, which hath, with allowance passed down along, from the chief Master, to themselves by the rest of the superiors, and the servants of greater authority in this house; these at length bring tidings to the waiters, at the doors without, the senses, who were, as the (
k Nihil est in intellectu, quin priùs fuerit in Sensu: Axioma philosophicum.  first) occasion to move the mind (the chief Master of the house) to bethink itself of business, to employ his servants in, for the whole day following; and when thus (as by the primum mobile,) through a strong circumgyration, the inferior orbs are whirryed about) all the whole house is set a working; the business by the hands and arms and shoulders, and the rest of the outward, and field-servants abroad in the body, will be done, and brought to pass: Now as for this house of the soul, in the way, as I have (though in much weakness) now propounded it; this is carefully, and in the first place to be looked into, and set in order, as at all times else, so principally when as Hezekiah, though by no immediate Prophet, as he did, or by any extraordinary revelation (which God now doth not, in these days, multiply in vain) as 
l Deut. 34.5.  Moses did; but by some sensible insinuation, we receive a summons or a warning by any kind of sickness, or the like harbingers of common dissolutions, of our Deaths; then principally must we look to set the houses of our souls in order; and then must the mind (the Master of the whole) chiefly labour to be solidly directed and informed in the perfect and right knowledge, and faith in God and Christ: the reason that I mainly press this by, is only this (and 'tis a weighty one) because the Devil is most busy at such times as these, to disturb the heart, and to fill the whole soul, as the winds can raise the billows in the sea, with a tumultuous hurry and violent perturbation; he is the 
m Eph. 2.2.  Prince of the eyrie part of the little world in man, as well as of that 
n See Mr Goodwin, quâ suprà cap. 9 p. 111.  Elementary Region in the great world; and so can raise unnatural storms and vapours, that shall darken reason; and cause such thunders & lightnings, as shall hurl all into a black confusion; such, as if hell and the soul would presently come together: wherefore, that the shaking of Satan's chains may no way fright us, in that pale day of death, or sickness, let the houses of our Souls be rightly set in order; our minds 
o Eph. 1.17.  enlightened with knowledge; our wills furnished with 
p Heb. 5.9.  obedience; our affections cleansed by 
q 1 Joh. 3.3, & 2 Cor. 7.1.  purity; our passions allayed by 
r Luke 21.19.  patience; our conscience 
s Heb. 9.14.  sprinkled from dead works; the whole house so well fitted, dressed up, and prepared, that when our Saviour shall 
t Rev. 3.20.  knock at the door of our hearts by the 
u Jer. 23.29.  Hammer of his Word, or call to us by the 
x Isa. 30.21.  voice of the Spirit, we may readily open unto him, and welcome him to supper with us in the 
y Rom. 5.1.  peace of soul, and 
z Rom. 15.13.  joy in the Holy Ghost, and may walk in that way which he shall show us both of Repentance and Faith, and that by the direction of himself who is only the Essential 
a John 14.6.  way, the truth, and the life, that in the issue we may not fail of the end of our faith, even the 
b 1. Pet. 1.9.  salvation of our souls.  
Thirdly, there is yet another house besides these, and that is the house mystical; and this house is the 
c 1. Tim. 3.15.  Church of God, yea of the living God, as Saint Paul hath fully taught us, 1. Tim. 3.15. this house is builded upon a 
d Matth. 7.24.  Rock, and that Rock is 
e 1. Cor. 10.4.  Christ; the members of this house are resembled unto, and called by the name of a 
f Eph. 3.15.  Family; in this family the great 
g Matth. 20.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1  Householder is God himself, he hath 
h Matth. 15.26.  Children in this family; and being an indulgent Father, he hath a Son an 
i Matth. 21.38.  heir; and not only so, but divers other both 
k 2. Cor. 6.18.  Sons and Daughters too; and as children, so 
l Matth. 21.34. & Luke 17.10.  Servants also: Of these servants some are chief, as 
m Luke 12.42.  Stewards of the Household; others emphatically Servants of special notice and favour, such an one was Job, whom the Lord (the great Householder) would have to be observed above ordinary, and 
n Job 1.8.  considered as a pattern to others; some again are remarkable for fidelity and 
o Heb. 3.5.  faithfulness in all the House, so was Moses the 
p Num. 12.7.  Servant of the Lord, 
q 1. Cor. 7.25.  and Paul: Others, as for faithfulness, so also for 
r Luke 12.42.  Wisdom joined with it; some of these again are so endeared, that though in themselves they be Servants, yet in their Master's high esteem they be his 
s John 15.15.  Friends, and so he usually calls them: and of these servant-friends, some walk 
t Gen. 5.24.  with him, so did Enoch; some, as Abraham, whom St James calleth the 
u James 2.23.  Friend of God, do walk 
x Gen. 17.1.  before him: in a word, some are so 
y Psal. 19.13. & Psal. 119.76.  servants, that withal they are such men as are 
* 1. Sam. 13.14. & Act. 13.22.  after the Lords own heart too, and such an one was David; out of all these, and much more that might be added to this purpose, (concerning the several offices and employments of these children and servants in this house of the Church, according to their 
a 1. Cor. 12.4, 5, 6, etc.  several degrees and orders, of which the Apostle hath written at large, 1. Cor. 12.4, 5, 6, etc.) there is made up one whole entire 
b Heb. 3.6.  house of Christ, namely, if we, as Saint Paul admonisheth us, hold fast the confidence and rejoicing of the hope firm unto the end: how justly may I here take up that saying of the blessed Egyptian 
c Macarius, Homil. 49. pag. 535. in 80.  Macarius on this occasion, and cry out in wonder and admiration at God's great mercy in this regard to man, as he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! Oh the unspeakable mercy of God, who freely gives himself unto believers, to inherit him in a short time as a full possession! and oh wonder, that God should inhabit in the body of man, and that the Lord should have as it were a specious house to dwell in man! To which, even of the Angels, (though by creation fare more glorious creatures than man is, (for he is made 
d Heb. 2.7.  lower than the Angels) hath God said this at any time, that he would either come to 
e Rev. 3.20.  sup, or else to 
f Eph. 3.17. & 2.22.  dwell with them? but lo! thus hath he said, and doth do to (mwn;) and the Church, built up of men, upon the 
g Matth. 7.24.  Rock Christ Jesus (as the chief 
h Eph. 2.20.  cornerstone) of 
i 1. Pet. 2.5.  living stones, unto a complete 
k Eph. 2.21.  building in the Lord; nor doth he only lodge with us, as the Angels did with Lot, for a 
l Gen. 19.3, 4, 15.  Night, and so away; but he 
m John 14.23.  abides, and stays with his Church for ever, even unto the 
n Matth. 28.20.  end of the world. If then Lot was highly honoured in entertaining and lodging of Angels, what honour have we to lodge the (God) of Angels? and if the Babe 
o Luke 1.41.  sprang in the womb, (when yet there was a double partition-wall, two wombs between Saint John Baptist and his Lord and Master Christ) when he came but in a 
p Luke 1.40.  visit, oh how should we rejoice, who have him in us by a perpetual 
q Eph: 2.22.  inhabitation? which meditation should, by the way, admonish us, how religiously careful we should be of preserving these houses from 
r— Veniunt ad candida tecta columbae.  pollution and all uncleanness, that we may not occasion our best guest, by means of some ill order or entertainment within us, to be 
s Eph. 4.30.  grieved, to divert and (
t Hos. 5.15.  go away) to some other better and sweeter mansion: oh let us not make our bodies and souls the 
u 1. Cor. 6.15.  Brothelhouses of lust, as a Babylonish 
x Rev. 18.2.  cage of all foul birds, of flying and of wand'ring thoughts of impurity; but let us rather purge ourselves from all 
y 2. Cor. 7.1.  filthiness of the 
* Domus Dei spiritualis est, qui non in carne ambulat, sed in spiritu, Bern. f. 17.  flesh and spirit, perfecting holiness in the fear of God, purge we our hearts from pride by Humility, for with the 
z Isa. 57.15.  humble spirit God will dwell; yea, let us in all godliness and 
a 1. Tim. 2.2.  honesty, glorify God both in our 
b 1. Cor. 6.20.  bodies and in our souls, sigh both are Gods; and that not by Creation only, but by 
c Ibid.  purchase: This is the way to make both bodies and souls not sties, or stews of filthiness, but, as Saint Paul saith, the very 
d 1. Cor. 6.19.  Temples of the Holy Ghost, in which as in and among the true Church of God he will 
e 1. Cor. 3.16, 17.  dwell and abide, even for ever and ever: And thus much also of the mystical house, which is, as ye have seen, the Church of the living God: Now, whether or no doth the ordering of this House come within the compass of our Prophet's exhortation to Hezekiah in this Text, to set his House in order before his Death? Saint Paul saith, that the 
f 2. Cor. 11.28.  care of all the Churches lay upon him; (those particular Churches of the Gentiles, I think he means, which were the members of the whole body of the Catholic and Universal Church at large) Surely so doth the whole Church, within the proper Territories of any pious Prince, appertain to him to order, for the best advantage of God's glory, and the 
g Psal. 122.6.7  peace and prosperity of the Church itself. Thus we find good Kings to stand affected in all ages of the Church; a special example we have in that famous King 
h 2. Chro. 19.5, 6, 7, 8, 9  Jehoshaphat, 2. Chron. 19 who took care not only to appoint Judges able, and holy to end and order secular affairs; but also in Jerusalem did Jehoshaphat, saith the Scripture, verse the 8th ibidem, set of the Levites, and of the Priests, and of the chief of the Fathers of Israel for the judgement of the (Lord,) and for controversies, when they returned to Jerusalem; and he charged them, saying, Thus shall ye do in the fear of the Lord faithfully, and with a perfect heart; and certainly when the Sword of a valiant Goliath, and the Ephod, the Sword of the Magistrate, and the Sword of the Spirit are brandished or drawn forth together; as David said to Ahimelech of the Sword of Goliath, there is 
i 1 Sam. 21.9.  none to that; so there is no union, no ordering of the house of the Church like this; whilst the profane Sensualist and the hypocritical Atheist shall be smitten to the ground together: Steadily and happily must the Ark of God needs go, when it is drawn by peace and holiness tied together, as those two milch kine keeping the high way, and turning not aside to either hand; saith a learned and most elegant 
k Mr. John Bury, one of the Prebends of Exeter, in his epist. dedicat. before his Visitation serm. styled the Moderate Christian, edit. 1630.  Preacher of our western parts: Now the way to obtain, or to settle both these▪ is when, as David's Palace and God's Tabernacle dwelled together upon Mount Zion; both the spiritual first directs the temporal, and then the Temporal sword doth back the spiritual, to defend and aid; or like to Hypocrates twins, they breathe and live and always go 
l Inprom●venda justitia usque quaque gladius gladium adjuvabat, & nihil, inconsulto sacerdote, (qui velut Saburra in navi fuit) agebatur. D Hen. Spelman epist. dedicat. ad Regem Car. praefix. Concil. Aug.  together; for which cause, we find also that King David could not 
m Psal. 132.4.  sleep till he had provided for God's house, and taken special order for the establishing and observation of God's statutes, and divine ordinances, not only in the Tabernacle at Zion, but by the whole Church of God, under his dominions; furnishing it with Priests and Levites, singers and the like; yea, cherishing, and honouring the Prophets of the Lord of hosts; and therefore, he so earnestly importunes the devotions of all good people, to 
n Psal. 122.6, 7.  pray for the peace of Jerusalem, and the prosperity of her palaces; as being the known type, and representation of the 
o Jerusalem civitas sancta. est sancta ecclesia Catholica, spiritualis Jerus●lem as Paulus Fagius, in libro Precationum Hebr. prec. 8.  Church of God; for by that antonomafia St Paul expressly calleth it; Gal. 4.26. Jerusalem, that is, the Church of God, which is (above) that is, either as triumphant actually enthronised into her glory; as the woman in the Revelation clothed with the sun, to wit, the 
p Mal. 4 2.  Sun of righteousness Christ Jesus himself (who is her 
q 1 Cor. 1.30.  righteousness) is above all in 
r Rev. 12.1.  heaven already; being there safe, and set out of the gunshot of the Devil and all his annoying temptations; or else [above,] because though militant as yet below, notwithstanding, in 
s Col. 3.2.  affection, she is still (above) and her 
t Phil. 3.20.  conversation is in heaven always, howbeit she here, as Abraham in a strange Country, 
u Heb. 11.9.  sojourneth a while in these earthly Tabernacles; for this Jerusalem (the Church of God) was King David so solicitous and careful: Nor did this care give up the ghost with those 
x See D. Buckeridge his excellent serm. upon Rom 13 5. preached at Hampton court before the Kings Ma● sept. 23. 1006. to this purpose.  godly Princes; but, as if there had been a Pythagorical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that zealous disposition hath passed by happy Transmigration, to the rest of those good Kings that succeeded; and (save only, when the woman was driven into the 
y Rev. 12.14.  wilderness sometimes, and persecuted with the Dragon, so that she hath been feign to seek for 
z Heb. 11.38.  dens, and caves to shelter her) in all ages, by the providence of good Princes, she hath prospered, and (for that very cause too) the pious Kings themselves, as 
a See 2 King. 22.  Josiah, Asa, and the rest good Princes, the better also, we find in the Ecclesiastical story of the Church, since the days of the Gospel, that the like care of her welfare hath not slumbered: for after that sore & long lasting tempest, in the first three hundred years after Christ, of persecution, raised by those ten Scarlet Tyrants of those times, there was a dawning again of some ease and rest, peeping out 
b Narrant hunc Philippum Arabem (primum) ex imperatoribus Romanis factum esse Christianum ●●quid intellexerit ille Arabicus mi●●●● & qua●is ejus pietas fue●it, n●scimus. J●. Carion, Chron. l. 3. p. 272. in 8 in Anno Christi, 248, 〈…〉 252.  first, in the short reign of Philip an Arabian; but he being nipped in the very bud, or blossom of his government, within five year's space, or there abouts, could not bring any thing this way, to any noted perfection; but his pious intentions for the Church were interpretatiuè, I doubt not, esteemed as actions by the Lord: Immediately upon this, God raised up Constantine the great, the honour of whose birth our Britain was ennobled with; his care was not purposed alone, but put in execution; for he spread the gospel of Christ, (in the sign of whose cross he still gloried and prevailed) erected Churches, countenanced the Clergy, and indeed was famous for the Church's cause. And when that foul heresy of Arius, (about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ with his Father) arose and as a gangrene festered so far, that, as Saint Hierome saith, the whole world even 
o See Bp Morton c. 15. p. 368. sect. 5. grand imposture.  groaned to see itself become an Arian; so that the malady being now grown Epidemical and universal, was like to be incurable without a general remedy; His vigilancy therefore was, for the speedy redress thereof, to summon a general Council; wherein according to the rules of God's word, (which was still in those days long before the monster of papal pride was a hatching, the 
d See Franc. Mason. de Minister A●●●●. l. 3. c 3. versus sine p. 273, 274. &c, & my Lo. Grace ag● A.C. sec. 26. nu. 1. p. 194, 195. & s. 26 nu. 3. p. 196, 197. & s. 93. p. 240, 241, etc. & p. 247, & s. 38. p. 330, 331, 332, 336, 338, 344, 359. & s. 39 p. 378, & p. 386. nu. 0. See my Lo. Usher ser. on eph. 4. 13. p. 12, 13. and D Rainolds p. 322. c. 8. divis. 5. and Bp Lesly, in ser: of the authority of the Church & multitudes else Mr Jo. Down ag● Baxter p. 213, 214, & 256, 257.  supreme judge and umpire in all controversies of faith) by prayer, moderation, and the like proceeding; God gave a blessing, choked the heresy, and the Atheist himself, that vented it, voided out his bowels (by the appointment of God's immediate justice) into a sink, whither his proud and blasphemous heresy was also fit to be detruded for ever. And that which was remarkable in that first general Council at Nice, was this above other; That when the Bishops, in a great number, were assembled, and the Emperor in presence, he first caused all such private jars, or occasions of strife, as were risen among the Bishops themselves, to be drawn up into a compendium of Articles, before they should meddle with the public cause of the Lord in hand; 
e Ruffin eccles. Hist. l. 1. c 13.  which being accordingly performed, and delivered to the Emperor, he received them all, and sealed them up with his own royal signet; and reserving them awhiles in his bosom; he then (not at all disclosing the secrets of those several papers) made this speech to the Council and the Bishops; Deus vos constituit sacerdotes, etc. God himself hath made you Priests, and hath given you power to judge even of us; and we are rightly judged by you; wherefore expect the judgement of God alone between you, that your mutual complainings, and jarrings, whatsoever they be, may be reserved to that divine examen, and discussion; Vos enim nobis à Deo dati estis [
f Ruffin Hist, ecclesiast. l. 1. c. 2.  Dii] for you are given by God unto us, as [God's;] and therefore he alone shall judge you, of whom it is written, He standeth in the congregation of the mighty; he 
Psal. 82.1.  judgeth among the Gods; wherefore laying aside these matters of private difference, without any more dissension of minds, set about the serious discussion of those things that appertain to the cause of the Lord; which said, he commanded all those libels of mutual particular complainings to be burnt in one flame together, Ne innotesceret ulli odium & sugillatio sacerdotum, (as 
h Carranza in Nicae● Council apparatu, p. 45. in 16.  Caranza doth relate it to me) that the private discontents of one Priest towards another might not be made public: 
i Ps. 112.6. constat Constantinum [sanctum] Imperatorem fuisse; & in calendario Graecorum ejus nomen inter [sanctorum] nomina habetur. vide Bellarm lib 3. c. 6. de cultu sanctor: ex Ambrose orat. de obitu Theodosii & Epiphan: haeres, 70. & Cyrill: Catech: 14.  Blessed Prince for this, thou shalt be had in an everlasting remembrance, and thy memorial shall endure throughout all generations: and I doubt much, whether in those crazy, yea broken times, if thou hadst not thus [primarily] respected the welfare of the Church, thou hadst ever had so happy a success! I might go on to some other times after; even till the weeds of Romish superstition began to root and grow, and flower in Christendom: I let pass the mention of those blind days, when Pope Hildebrand, otherwise 
k Otho Frisingensis l. 9 c. 35. in anno 1073.  Gregory the seventh, first usurped (in a day of 
l See my Lord's Grace against A C. p. 180. s. 25. nu. 12.  advantage) over the Emperor: I come down to the time of Charles the fifth; and I might at large discourse of the zealous courage of Frederick 
m History of the Trent Council l. 1. p. 7, etc. confer Sl●idan: Commentary lib. 1. fol. 7.  Duke of Saxony, who supported Luther, and his cause, against that tenth Lion of Rome; so, that neither by force of his roaring comminations, nor by the fawning (as sometimes the Lions did upon 
n Dan. 6.22.  Daniel) of his sly promises, and other cunning insinuations, was he able to subvert his courage in, or divert his purpose from the cause of God: Come we to our own times; what a blessed course did the devout Prince Edward enter on? How was this seconded by that famous 
o Isa 49.23.  nursing mother of the Church 
p Queen Elizabeth for the virtues proper to her sex, deserved to be the Queen of women; and for her masculine graces of learning, valour, wisdom etc. the Queen of men. B. Hall holy panegyr. p. ●67. edi. 1617.  Queen Elizabeth? how victorious was she? (and for her constant love to Religion) what wonders did she? our Chronicles have long since astonished all the neighbour, and foreign Princes: How again was the honour of the same our mother Church furthered, and advanced by the mirror, not more of Kings, than learning, King James of blessed memory? what care & vigilancy did he undergo to settle first the public Liturgy, and Ceremonies of of most laudable decency, and uniformity in this Church? How was he, as Christ was at Jerusalem, still found disputing among the 
q Luke 2.46.  Doctor and Bishops, ask them questions? yea, how gloriously did he himself 
r See my Lord Bishop Hall's Sermon styled An holy Panegyricke, pag. 569. edit. Anno 1617.  moderate in all professions even in the public University? But I shall but darken so rich a Topaz by my rude polishing. And, to conclude this large and copious point, should I here take (as I might) occasion, to blazon the excellent graces of our own present Prince, seen in his matchless piety and zeal for the Church of England, (one of the 
s Religion, as it is professed in the Church of England, is nearest of any Church now in being to the Primitive Church. My Lord's Grace, against A. C. pag. 376. Sect. 39 num. 3. in sine.  purest Churches in all Christendom since the days of the Apostles) mine Oratory would faint under a thirst of such fit Metaphors as might serve to amplify and express them: in short, we have this great happiness, that we live under a gracious and religious King, that will ever give us leave to serve [God] (
* My Lord's Grace, pag. 15. of his Speech in Star-chamber, 1637.  first,) and [him] next; than whom, it would pose the wisest and most experienced Sagee in Christendom, to find a man more holy, more temperate, more just, and universally accomplished: but some rare Apelloes must be sought to portray, and some Lysippus (without parallel) to caave those excellences, which I am so fare insufficient to express, that, methinks, my heart is still too narrow to contain thoughts wide enough of admiration, and of wonder at them. It's enough for me to awaken up my heart, to magnify the King, and God of Kings, for that rich fruit of the Gospel, which I (as the meanest son of the Church) have reaped, and in my soul do enjoy, by the royal undertake and religious establishments of so great a 
t Isa. 49.23.  nursing father to our Church: The [
u Christus sustentat [columnas] hoc est, [ministros,] & veram doctrinam: Conradus Heresbachius, in Scholiis, ad Psal. 75.3.  pillars] of which Church, (by that resembling Christ, the Lords highest anointed, himself) he beareth up, as the Psalmist speaks; in supporting, cherishing, countenancing, and rewarding the holy Priesthood. And surely, (my Fellow-brethrens of the Ministry) would we not make ourselves too cheap, nor undervalue the dignity of our honourable Function, but know our stations aright, considering that we are men of 
x 1. Tim. 6.11.  God, and not men of the world; to busy us in those sordid employments thereof, or entangle ourselves in the over-familiarity with the men thereof, which are below us; would we listen to the sweet advice of our own peerless Diocesan, (to whom that Epitaph of Nazianzene on the great St Basil, is as due as ever 'twas to any) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. by whose meek, and yet impartial government, through God's great blessing, whether for Doctrine, Discipline, or Habit, there is not to be found [one] refractory Minister in our whole spacious Diocese; whose words are these; Be heard above, be seen beneath, outface sin, outpreach it, outlive it: We are 
y My Lord Bishop of Exeter, Holy Panegyric, pag. 5●4. edit. 1617.  Stars in the right hand of God, let us be like any Stars, save (the Moon) that hath blots in her face; or the Star Wormwood, whose fall made 
z Rev. 8.11.  bitter waters; or Saint Judes' Planets, that 
a Jud. ver. 13.  wander in irregularities; let the light of our lives shine in the faces of the world, and dazzle them whom it shall not guide: we can never better testify our thankful and loyal respects to so good a King, in whose favour is our life, and by whose grace we are upheld against the unworthy affronts of this sacrilegious age; then by crying down, by living-downe those sins which threaten our happiness in him: Let us not only, as the daughters of Zelophehad, 
b Num. 27.7.  speak right, nor as Naphtali, give goodly 
c Gen. 49.21.  words, nor as Jacob, pretend a smooth 
d Gen. 27.22.  voice alone, whiles our [hands] like Esau, are rough and hairy; I mean, our actions prove disproportionable and incongruous; for still louder is the language of our lives than of our tongues, and of fare stronger efficacy to 
e 1. Pet. 3.1.  win an alien: For so I read, that very Pagan Kings of Britain, as Arviragus, Marius, Coilus, etc. beholding the good [lives] of Joseph of Arimathea, and his twelve devout Disciples, were inclined (as sometimes Pharaoh granted 
f Gen. 45.10. & 46.28.  Goshen to the Israelites) to permit them to inhabit in Insulà Glasconiâ, in the Island of Glastenbury, by which means the Christian Religion was published in Britain about four years after Christ's resurrection, in the last year of Tiberius Caesar; (and so 
g Lege Franciscum Masonum nostrum, lib. 2. de Minist. Auglic. cap. 2. p. 69.70. Confer my Lord's Grace against A. C. sect. 35. num. 9 pag. 312. and my Lord Bishop now of Exon, in Apology against Brownists, sect. 23. where he saith and proveth, that the Church of (Rome) was never our Mother's mother; our Christian saith came not from the seven Hills, neither was derived, either from Augustine the Monk, or Pope Gregory. Britain had a worthy Church before either of them looked into the world, etc.  before it came to Rome, which was not till the year of Claudius, say their 
h Baronius, ad annum 39 & 40. apud Masonum.  own Chronologers) as that excellent Antiquary, Sr Henry 
i D. Henr. Spelman, in Apparatu, ad Concil. Anglic. edit. 1639. non multum ab initio.  Spelman, hath most learnedly showed us: Thus surely if we shall not (say) only, but (do) (for as 
k Paulus Fagius, in prafat. ad sentent. morales Ben. Syrae.  Paulus Fagius saith truly, Among the Grecians of old, the Philosophers were always preferred before the Orators, quod [vitam] hominum instituerent, because their employment was the instruction of men's [lives] and manners, not of their tongues) then, (not being wanting to our own honour) we may now (if ever) hope, and expect to see our Tribe to flourish yet once 
l See how heretofore it did, in S Henr. Spelman Epist. Dedicat. to the King praefix. Concil. Anglic.  more, and our Mother-church to be known by her more beautified and adorned Palaces, no longer exposed to our view, and the eyes of strangers, as some weatherbeaten cottages, uncemented, unsieled, hung with no other ornament than mere cobweb ; but by a specious, yet ungawdy Portall, by a comely contignation, and the like awing, reverential, decent beauty, it may make her fare more 
m Psal. 84.1.  amiable in the eyes of all men: Now also shall her sons also be discerned by their 
n Psal. 132.9.  clothing, not more of outward 
o Exod. 31.10.  habit than of inward righteousness, by their grave deportments, by their 
* 2. Tim. 4.2.  instancy in Preaching both in season, and out of season; by their godly 
p 1. Tim. 4.12.  conversations 
q Tit. 2.10.  adorning the 
r Phil. 1.27.  Gospel, and 
s Psal. 132.9.  rejoicing the Saints: let us go on cheerfully, by our doctrine to silence Rome, by our lives the ignorance the 
t 1. Pet. 2.15. & 3.16.  ignorance of the foolish, and lying slanderers: lo! thus shall God 
u Psal. 22.8.  delight in us to do us 
x Deut. 28.63.  good: He shall be known in the Palaces of our Cities, the Bulwarks of our Zion shall be 
y Psal. 48.13.  marked by the following generations, for their 
z Ver. 2. ib.  beautiful situation, and as the joy of the earth; yea, (to borrow the expression of the Prophet) the 
a Psal. 45.11.  King himself shall greatly desire even (our) beauty: which meditation should, methinks, glad and cheer us against all the affronts and abasures of carnal men; whether roofed in Cedar, or 
b 2. Pet. 2.22.  wallowing in Cotes; yea, or the fears of any Dionysian-like, whether 
c Lege Lactant. lib. 2. de orig. Erroris, cap. 4.  expilations, or mucterismes, or other 
* Sacrilegia sua jocularibus etiam dictis prosequebatur. Lactant. ibid.  subsannations whatsoever: And to whom, under the good God we serve, may we next ascribe these great blessings, but unto that King of ours, whose heart (to borrow the expression of the Scripture) the 
d Psal. 69.9.  zeal of the Lords house hath even consumed.  
And now, for the close of this point, which hath thus fare enlarged the house mystical of the Church, and shown how pious Princes have in all times, (even to our (own) now) set the same in order; Now I say, (were it not in some kind an unkind Prayer) how willingly would we all here, as loyal and faithfull-hearted subjects, importune of God, (oh blessed Sovereign) an immortality for you even upon earth? however, this we will do; we will pray, and ne'er leave 
e Gen. 32.25, 26 Lucta Jacobi est oratio, brachia, desiderium, nervi siccatio, carnis extinctio.  wrestling, till with Jacob we obtain the blessing; that, (to ripen him the more for future glory) his years may be protracted to a long duration; he may be blessed in his person with health and safety, in all his enterprises with honour and good success; and that, after his own most happy 
f Heb. 11.5.  translation hence, all these his Royal graces may, like a Pythagorean soul, for ever transmigrate from one generation of his (own,) unto another, even until time shall be no more: and in the mean time let us all yield him the willing 
g Rom. 13.7.  Tribute of all due honour, of our true obedience, of our loyal subjection, of our unstringed purses, of our sacrificed lives. To conclude, sigh no Votary can be more true to his hours of Devotion, than he is unto God for [us,] let us again be zealously earnest at the throne of Heaven for [him;] and not beseech alone, but, as Tertullian phraseth it, even besiege that throne uncessantly with a full army, as it were, of instant and most importunate prayers; that, sigh his life is (now especially) worth ten 
h 2 Sam. 18.3.  thousand of ours; the good Lord would be moved with compassion towards us, so, that he will not quench this blessed 
i 2 Sam. 21.17.  light of our Israel, but, even unto a long continuance yet, give him the glory of a prosperous kingdom here; and in a late, and well 
k Prov. 17.6.  crowned old age, advance him unto the Kingdom of eterall glory for ever and ever and ever in the highest Heavens: Amen and Amen.  
And thus I have endeavoured to show you the several large rooms of this great Mystical house the Church: Now the quere above propound about the ordering of this house, as it hath relation here to Hezekiah, in this text, comes to be resolved; namely whether our Prophet Esay in this exhortation to the King, to set his house in order, did intent the ordering of the Church of God, under his dominions? To this I resolve thus; that in a large sense it did; my reason is grounded on the former care, and practice of this good King, this way, in the story of his former life and actions: for 
l Ecclus. 48.22.  Siracides saith of him expressly this, viz. Hezekiah had done the thing that pleased the Lord, and was strong in the ways of David, his father: now what were the ways of David his father? ye heard partly above, that he could not rest, or take his 
m Psal. 132.4.  sleep, till he had seen the Tabernacle, and the whole Church once well settled, and in 
n Psal. 122.7.  peaceful prosperity; & now let me add again out of another place, partly the mention of his grief, and 
o Psal. 137.1.  tears, for the affliction and distress of the Church; and partly also his 
p Ver. 6. ibid.  preferring of the happiness thereof, even above his very chief joy: The particulars of his practice this way, the story of his life abundantly make manifest; He 
q 2 Chron: 29.3, 4, etc.  opened the doors of the house of the Lord, which had been polluted, and repaired them; he sanctified the Priests and Levites; he restoreth all things, which his predecessors had taken out of Temple, and establisheth pure Religion among his people, as we read, 2 Chron. 29.3, 4, etc. He, as he first ordained Priests and Levits to serve in the Temple, so, withal, he appointeth for their 
r 2 Chron: 31.4.  maintenance, 2 Chro. 31.4. also, when he saw the Children of Israel burn incense to the 
s Num: 21.8.  brazen serpent that Moses had made, and that (which was at first intended for a mystical 
t See Joh: 3.14.  type and remedy, in a dangerous distress, as the story manifests, to be abused to most profane Idolatry; he removed the high places, and broke the Images, and cut down the groves, and broke in pieces 
u 2 King 18 4.  the brazen Serpent, calling it in contempt, Nehushtan, a thing made of Copper or brass, or, as some say, given of the Serpent; all this we read, 2 Kings 18.4. In such a godly 
x My Lord B● Montague, late of Chichester, now of Norwich in Appello Caesarem part: 2. c. 23. p. 263, 264, 265.  zeal also, our Predecessors and Fathers coming late out of Popery, living near unto Papists and Popish times, by whom, and wherein, Images used to be crept unto, incensed, worshipped and adored amongst them; knowing, that if they were suffered to stand, as they did, they might put the people (newly converted from the worship of them) in mind of their former practice, at least in [heart] to adore them; for this cause, they most vehemently and zealously cried them down; and an homily to that purpose (as containing a godly and wholesome doctrine, necessary for those times) 
y Artic: Anglic: 35. speaking of the second book of Homiles.  was specially made against Images, and the peril of Idolatry, by their standing, or use: though now it is held by our greatest Gamaliels', that a Picture for ornament, memory and history, may be had, and looked (abandoning, mean while, all religious worship of them, as most vile 
z To a false faith is joined false worship, by Idolatry, in worshipping of Images. Bp Morton, grand Impost: c. 15. sect. 24. p. 403. and my Lord's grace against A C, sect. 24. p. 155 num. 5. we cannot but deny that Images are to be adored, for such adoration is superstition, ibid. sect. 33. p. 278. & s 39 nu. 4. p. 377. See also my Lord Archb Usher, serm: on 1 Cor. 10.17. a p. 30, 31, 32, etc. ad finem etc. 4. of the Irish Religion, and multitudes more.  Idolatry) upon: the like whereunto was performed also in several times, and ages of the Christian Church; for nineteen Bishops together in the Council of 
a See Mr John Down, against Baxter, p. 237, 238.  Eliberis; and the Bishops of the whole Council of Frankford, under Charles the great, condemned the having of Images in Churches, for [adoration:] again, about the year of our Lord, 801. Leo the third, (being urged by the clearness of the second Commandment) Emperor of Constantinople, took them all away, ne populus statuarum amans, eas 
b Mart B●●oaldus▪ Chron. l. 4 c 8 sect. 24. p. 20●  adoraret, saith Matthaeus Beroaldus; for which by Pope Gregory the third of Rome, to make him the more odious to the people, he was excommunicated and styled Iconomachus, which signifieth, a fighter against Images: the Christians Primitive refused to adore them, saith 
c Tertull Apol. c. 12. 〈…〉 lio ibid. nu. 184.  Tertullian: Saint 
d Cyprian de Idolorum vani●ate.  Cyprian wrote a set book of the vanity of such Idols; and 
e Lactant. l. 2. de orig. erroris, c. 2, 3, 4, etc.  Lactantius much to the same effect: and among our own 
f See B Hall c. 10. old Relig: & D 〈◊〉 conclude. 5. p. 653. against Hart.  worthies, which of them hath not cried down their abuse by adoration? in like zeal, no doubt, that this good King Hezekiah was moved by, to remove the brazen serpent, as being the stumbling block of Idolatry to all the people; Saint Isidore in the Latin; and Saint 
g Theodor. quaest. 6. in Exod.  Theodoret in the Greek think, that God appeared unto Moses, above other things, in a Bush, because that, 
Exod. 3.2.  of all things else, is most incapable of the stamp of an Image; by that means removing the occasion of Idolatryzing to it afterwards: and again, when he was about to give the Law upon mount Sinai, there was a mighty [
i Heb. 12 19 Deut. 4.12 vide Calvin. Instit. l. 1. c. 11. sect. 2.  voice] heard, which being a sound, cannot be shaped into any form, or figure, much less a picture: So than Hezekiah removing Idolatrous occasions, and withal establishing the true worship and service of God, as ye have heard, it appears that this 
k In 2 Tim. 2.20. the Church is compared to a [great house] as Adam Sasbont, Bez●, Estius, and most others, except St Chrysostome and Theop●●●.  public House of the Church, was, if not mainly intended, (because of the short time he had now to set his own private house in order); yet, I believe, not excluded, but involved in this same exhortation of the Prophet now under this dangerous, mortal sickness, sent to him from the Lord, set thine house in order.  
But yet lastly, besides this bodily, this spiritual and this mystical house; there is yet another; (which I also think to be the very purpose of God's spirit, most directly, in this Scripture) and that is the economical, or the Secular house; the Prophet, under this expression, comprehending all his affairs, that concerned the settling of his temporal estate, and the business that concerned the well-ordering of his family, and disposing of his either outward Kingdom, or worldly goods, for the benefit, and the quiet of posterity; For the story tells us, 2 Chron. 32.27. that Hezekiah had exceeding much riches and honour and he made himself treasures for silver and for gold, etc. and I believe in this provident particular (avoiding all unlawful affections, and entanglements) the (wisdom) of the world though not the (carnality) of the world (for 'tis not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) may be observed, as it is noted even of Ahitophel, that minding to die, (though God keep all good people from that manner of dying!) he gate him home to his house, and put his 
l 2 Sam. 17.23.  household (though he for want of grace could not do so to himself) in order: for howbeit, the Children of this world are (to wit in regard of the world & worldly affairs) 
m Luke 16.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wiser in the comparative, as our Saviour truly saith; (because the Children will in this be like the Devil, their 
n Joh. 8.44.  Father, who is a 
o Eph. 6.11.  wily, a 
p Isa. 27.1.  crooked, & a 
q 2 Cor. 11.3.  subtle serpent, they therefore must and will be full of 
r Eph. 4.14.  sleights and cunning craftiness too, yet that his own sons, and children should not also be, in the positive at least, wise, I see no cause to the contrary: yea, Christ himself adviseth them, that if they will be 
s Matt. 10.16. the greek word is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which is compounded ex α privativa, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and denotes wisdom, but without all mixture of harm, or craft, or guile.  innocent as doves, and be sure principally 
t Ps. 37, 35, 38. after the old translation.  to keep that, they may be 
u Matt. 10.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wise even as serpents themselves: And that the word [house] is taken, in this sense, is evident from many texts of Scripture; (which is ever the best interpreter of itself) so we read for instance; first, for the house to be taken for the family, Gen. 7.1. The Lord said unto Noah, come thou and all thy 
x Gen. 7.1.  house into the Ark; which in the seventh verse, is interpreted by his sons, and his wife, and his sons wives, as the members of that house, or family; so again, Josh. 24.15. As for me and my 
y Josh. 24.15.  house we will serve the Lord, and, Act. 10.2. Cornelius, was a devout man, one that feared God, with all his (
z Act. 10.2.  house;) and 1. Cor. 1.16. I baptised also the (
a 1 Cor. 1.16.  household) of Stephanas: Act. 16.15. Lydia was baptised, and her (
b Act. 16.15.34.  household,) and ver. 34. ib. The converted Jailor believed in God, with all his (house;) in these, and many places more to this purpose, that might be alleged, by House is understood a (Family,) wife, children, servants, etc. and that this House was intended to be set in order by this Prophet's exhortation, is past all question; for the Scripture expressly tells us, in the Hebrew Text, which is rendered more appositely in our margin, Give charge concerning thine house; which Junius and Tremelius render by, Da praecepta familiae tuae, that is, Give precepts and holy counsel to thy family: besides, in 2. King. 18.3. it's said, that Hezekiah did that which was right in the sight of the Lord, according to all that [
c 2 King. 18.3.  David] his Father did: Now David his Father, saith the Scripture, first took special care for the Kingdom itself, and gave special 
d 1 King 1.33, 34.  charge for Solomon to be anointed King in his stead for the next succession, as we read, 1. King. 1.33, 34. and then for precepts to his 
e 1 Chron. 28.9.  son himself, we have it clear, 1. Chr. 28.9. And thou Solomon, my son, know thou the God of thy Fathers, and serve him with a perfect heart, and with a willing mind; for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever. Hezekiah now doing according to (all) that David his Father did, did doubtless [this] too, endeavour to set his Family in order: in this, they both trod in the steps of their Father Abraham, of whom the Lord himself giveth this Testimonial, Gen. 18.19. I know that he will command his children, and his 
f Gen. 18.19.  household to keep the way of the Lord: The like was professed by Joshua, as ye heard but now, Josh. 24.15. and by David again at large, 
g Psal. 101.2, &c  Psal. 101.2. etc. and of old Jacob we have a set form for the benediction of his sons severally upon his 
h Gen. 49.1, 2, etc.  deathbed, Gen. 49.1, 2, 3, etc. to this purpose we have likewise many frequent exhortations in the Scriptures for the Father and Master, duly and in good order to instruct and 
i Pro. 22.6.  train your children up betimes in the way they should go; even in the 
k Eph. 6.4  nurture, and in the fear of the Lord: Read at your leisure, and observe at all times these places; Deut. 6.7. Prov. 22.6. Eph. 6.4. Col. 4.1. of the duty of the Husband to the Wife, and so reciprocally, this way, see Eph. 5.22, 23. etc. 1. Cor. 14.34, 35. I might show you this way, many excellent examples, even under the New Testament; where the whole house prove believers for the example of the Parents, and the Masters, the Husband, and the Wife, as 1. Cor. 7.14. Such an house was the Family of Cornelius; such that of Lydia; such that of the Jailor; such a good woman was Timothy's Grandmother 
l 2 Tim. 1.5.  Lois, and his Mother Eunice; whose gracious instructions and example made Timothy to know the holy Scriptures even from a 
m 2 Tim. 3.15.  child; Priscilla and Aquila were so godly this way, that in their very house, saith Saint Paul, (though but a private Family,) there was a [
n Rom. 16.5.  Church,] Rom. 16.3, 5. the 
o Col. 4.15.  like whereunto is said of Nymphas, and the brethren which are in Laodicea, Col. 4.15. See also how S John greeteth, not the elect Lady only, but her 
p 2 Epist Joh. 1.  children also, 2. Epist. John 1. and surely thus it always is; when the voice of joy and health is in the 
q Psal. 118.15.  dwelling of the righteous, then are the righteous, in their dwellings, evermore in joy and health: And certainly through the want of this comes all the mischief in the world; for if we knew well how to rule and govern our 
r 1 Tim. 3.5, 15.  own houses, the Church of God at large must needs prosper the better for us. Many very godly and useful directions, collected out of the Scriptures, and the ancient Fathers, have been already printed in the Church of England, and delivered over from the Mother to her Children; so that I should but cast my drop into the Ocean, if I should here add any thing thereto more; rather let me exhort you to the 
s Joh. 13.17.  practice of what already is 
t Luc. 10.28.  directed to us in this particular, and thus if we (do,) we shall live. Now, besides the setting in order of this house, the family; there is also another acception of the word house, when it is put to signify all the estate and goods, or outward fortunes of a house; so, I think may that text be understood, 2 Tim. 1.16. the Lord give mercy unto the 
t 2 Tim. 1.16.  (house) of Onesiphorus, for he oft refreshed me, that is, not only to his posterity; but a propitious and prosperous benediction even unto all that he had; God grant, though (as it follows, ver. 18. ibid.) in many things he ministered unto me, in my chains, yet that his store may never be exhausted; but that his 
u Prov. 11.25.  liberal soul may be made fat, and after all, ver. 18. the Lord grant him; see that his own person seems here to be distinguished from the former house, that he may find mercy of the Lord, in that day; and the original Greek word there used is [
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ammonius, lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which two words, though happily, (as indeed they are) they be confounded in common use; yet in the critical acception, saith Ammonius, the former denotes properly the whole substance of the house; the latter, the house of habitation: and, to omit multitude of other Texts that might, to this purpose, be alleged, take that one, Gen. 39.4, 5. where it is said, that Pharaoh made Joseph overseer over his house, and presently adds (all that he had) he put into his hand; and ver. 5. the blessing of the Lord was upon [all that he had] 
y Gen. 39.5.  in the house, and in the field: so that, without more ado, by setting of the house in order, he means, the well disposing of his goods, and temporal estate: This we find to have been practised first, by Abraham, the pattern of our Faith, who before his death, even (while he yet 
z See Gen. 25.5, 6, 8.  lived) saith the Scripture, he disposed by testament unto Isaac, his son and heir, all that he had, that is, all the chiefest of his substance; and to his other, sons he gave gifts; and [then,] or as Junius reads, postea, afterwards or after all this was done Abraham gave up the ghost, and died, in a good old age, an old man, and full of years, and was gathered to his people; Gen. 25.5, 6, 8. and the like I read to have been practised by the twelve Patriarches; I have seen 
a In Patrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 589 etc.  a book entitled, Testamentum duodecim Patriarcharum, filiorum Jacob, per Robertum Lincolniensem Episcopum, è Graeco in Latinum versum: and surely, by this very praedisposall, and well ordering of our houses (so far as God hath any way blessed us, even in outward blessings) before hand; & chiefly whilst God affords us the good use of memory, or of our best intellectuals; by this, I say, much good will accrue to our own souls in the first place; & in the second, no mean benefit withal unto succession: First of all, to our own souls; for by this voiding and emptying our hearts of these worldly things, in the first order, they shall by this become the more open hearted unto God, and heaven: like those swift flying birds, which, as the 
b Aristot. lib. de animal.  Philosopher tells us, do close their eyes ever with the under lid shutting up their eyesight from the garbage here below; whereas the 
c Ludolphus de sax. pt. 1. c. 38 de vitâ Christi.  grosser sort of Creatures, close their eyes with the upper lid, always poring downwards, as King David saith of worldly, carnal men, they have set their eyes bowing 
d Psal. 17.11.  down to the earth: thus when Elijah was about to be carried unto heaven in a fiery chariot, it's noted that he cast off, or let 
e 2 King 2.13, Elias dimisit pallium, id est, bona hujus mundi, quandò in curru igneo Spiritus sancti in coelum rapiebatur. Hugo de Prato florido, serm. 60 Dominica infra octav. Ascens.  fall his mantle, that now perchance would have cumbered his shoulders; so certainly its most true, when we wrap ourselves too closely, & bemuffled us in the warm weeds of these earthly businesses, we are too dull to mount nimbly into Heaven: when Moses was to approach the bush of God's presence, he must, ere he shall come hither, (as David  he durst to compass God's Altar, 
f Psal. 26.6.  washed his hands in innocency) put off his 
g Exod. 3.5.  shoes from his feet; that is, he must wash the feet of his Soul, his affections from all the dirt and sweat, and [
h Berinthia f. 43. L.  Sterquilian] soiled cogitations of the world, as Saint Bernard glosseth it: as when Abraham was to go up to one of the mountains of Moriah, to offer a Sacrifice to the Lord; it's noted that he left his 
* Gen. 22.5.  servants, and his Ass behind him at the foot of the hill; that is, as Barradius moralizeth it, his servile and worldly affections: as the blessed Virgin having been saluted by an Angel, and greeted with good tidings from Heaven, immediately she left Nazareth, (of which the Proverb, it seems, went among the Pharisees, that out of Nazareth no 
i John 1.46.  good thing came) and went with haste into the [
k Luke 1.39.  Hill] Country, and kept herself busied in things above: so that great Mercurius Trismegistus professeth, that when he fixed his mind to contemplate things 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Mercur. Trismegist. in Paemandro, cap. 1. initio.  above, the senses of his body were affected even as a man oppressed by the heaviness of sleep; whilst his soul kept up, like a Meteor above the earth, still upwards towards Heaven, thus finding the speediest issue: much like the disposition of the Spouse in the Canticles, who, whilst her [heart] was (awaked) for her Husband Christ, she was in her sense of the body (
m Cant. 5.2.  asleep) and drowsy to the world: wherefore, if we respect with old Simeon, our quiet in death, and then, as God's servants, to departed with him in 
n Luke 2.29.  peace; let us, though not cast our 
o Mundo carnem subtrahendam, non eo inficias; non è mundo tollendam, quod ipsum in nostrâ potestate non sit Du Plessis pag. 61. in 8ᵒ de vitae mortisque consideratione.  selves out of the world, yet, as those Mariners, in Saint Paul's tempest, 
p Acts 27.18, 19  lightened the Ship, by casting out the tackling; let us cast the world, with the rubbish and appurtenances thereof, out of ourselves; dealing herein as Abraham did with his servant Hagar, when through too much cockering and indulgence, she began to wax malapert and saucy, he cast her out, and 
q Gen. 21.10, 14  sent her away to wander in the wilderness of Beer-sheba: so when the world and flesh begin to 
r Gal. 5.24.  lust too eagerly against the Spirit, it must be subdued, though not destroyed; it must be in affection cast out, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Chrsost. Hom. ad cap. 6. Rom. ver. 12.  rectified, or crucified with the affections and lusts thereof: the reason hereof is, for that the more empty the soul is of the world, the more full it is of God; and so on the contrary; therefore we read in Scripture, that God appeared mostly unto his Prophets, and great Saints in ecstasies, in visions, and in 
t Cognitio futurorum meliùs potest fieri in (dormientibus) quàm in vigilantibus; eò quòd, quando anima abstrahitur à corporalibus, ut in somno, aptior redditur ad percipiendum in fluxum Divinum. Raynerius de Pisis, tom. 2. Pantheolog. cap. 12. de Prophetiâ, pag. 723. in quarto.  dreams by night, when the soul hath been estranged, as it were, from usual commerce with the body: God and Mammon be such 
u Jam. 4.4.  enemies, that, like heat and cold (the first qualities in the Elements) in intense degrees they cannot dwell together in one and the same heart: The 
x Aristot. lib. 3. de animâ, cap. 5. text. 4. cum Jul. Pacio, in comment. ibid.  Philosopher gives a very rational argument to prove this; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That which is within so intimately existent already, that it is, in a sort, the same with what the mind is fastened upon; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the same Philosopher saith) so the Scripture itself plainly; He that is joined to the Lord, is [
y 1. Cor. 6.17.  one] Spirit:) this, I say, thus fixed within already, expelleth and bolteth out what is not of the same, but of another nature from without; and our Saviour is himself express, that no man can serve God and 
z Matth. 6.24.  Mammon at the same time, in intense degrees, and in that manner, as God himself expects it from him; Matth. 6.24. Hence we observe, that the Israelites, after they had once eaten of the old corn of the land, they found the Manna from Heaven on the next morrow to 
a Josh. 5.12.  cease, nor had they any of that 
b Psal. 78.25.  food of Angels [more,] Josh. 5.12. Saint Austin gives the reason of it clearly, Si animus habet, undè delectetur extrinsecùs, sine delectatione manet intrinsecùs: that is, if the Egyptian fleshpots of fat and greasy delights from without can content the mind enough, than it cannot find true inward cheerfulness and delectation within; and yet from [
c Psal. 45.13.  within] all the glory of God's Church is brought, yea, there principally it [is,] and lies. Certainly what an honourable person of great parts said of Riches, and other appurtenances of the world at large, is much more true in death; they are the very [
d Lord Verulam, Essay 34.  baggage] of virtue; the Roman word is better, impedimenta; for as the baggage is to an Army, so are riches to virtue; it cannot well be spared, nor left behind, but yet it hindereth the march; yea, and the care of it disturbeth, often loseth the victory: and it's worth our notice, how Saint Paul hath joined those two together; set your affections on things above, and 
e Col. 3.2.  not on things below, Col. 3.2. necessarily implying, that whilst men do keep scraping with Aesop's cock, and spurle for pearls of contentment in the dunghill of the earth below; and, as our Apostle saith, do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Phil. 3.19.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mind earthly things; and, as the greek word signify, do place their 
g Luke 16.8.  wisdom in them; they cannot then seek those things, which be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above, and 
h Jam. 1 17.  from above; neither glory, the end; nor grace, the way to that end: and indeed what is wealth but the mere carcase of happiness? many times the silver hath more guilt, and the world more 
i Matt. 13.22.  thorns, then as true godliness 
k 1 Tim. 6.6.  contentment, or great gain: and if wealth be a carcase, it's a prey fit for a vulture, and such ravenous creatures, than the repast of any clean birds; and herein the comparison holds between the Vulture, and an envious slanderer, and a worldly muckworm: For as a malicious Shimei, or Doeg, or an hypocritical slanderer, looks like an hooting owl, or a blindish bat, upon the virtuous 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  rectitudes, and actions of the party envied, with a neglective eye; but loves to be like flies upon a rawgalled back, still sucking, and stinging, and buzzing upon his infirmities; so doth the carnal worldling, looking askew upon heaven, (as the Vultures passing over, with speed, the pleasant gardens of delight, to the dead carcase, that lies noisome to the senses) pitch his most intended thoughts upon the spirit-grieving garbage of the world: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
m Isidor. Pelusiota, l. 3. Epi. 237.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Isidore Pelusiota hath it: St. Paul hath expressly given that title to all worldly things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
n Phil. 3.8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 3.8. which signifieth dung, or dirt, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or that which is cast out to dogs, and swine, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pleonasmo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) And yet, in this, I must not be mistaken; as if either the things of this world, in themselves, were simply thus or simply to be undervalved; but 
o Ubi anima ipsa in contemplatione, quae est dulcedo quaedam divina, supra se evehitur exultans, cum cognoscat omnia haec mundana [in comparatione] bonin illius incommutabilis nullius valoris esse. Stella, ad c. 10. Luc. in fine.  comparatively: Pharaohs 
p Gen. 41.18.19.  lean kine were (kine,) though not so [well-liking,] in comparison of the fat ones; and riches, Gods lefthand blessings, be blessings, though in comparison of those of the right-hand blessings, they be as none: as when the Queen of Sheba saw Solomon in his glory, though she came to him in a visit from far South, laden, and full of wonder, 
q Pro. 3.16.  but only upon hear-say; yet when she beheld all herself, it's said there was 
r 1 King 10.5.  no more Spirit in her: how no more? not simply none; but none in exercise, none in comparison: besides, we must learn to distinguish (and indeed Christianity hath yet taught us nothing, if we have not learned this distinction) between the 
s See my Lord B● of Exeter, Decad. 6. epist. 2. & decad. 1. epist. 2.  (Love) and between the (Use) of the world; or in Saint Paul's terms, between the (use) and the (abuse) 1 Cor. 7.31. the vanity of loving of it, at least too much, appears from the next words, for the fashion of this world passeth away; acsi diceret, saith St. 
t Gregor. mag. cur. pastor. part. 3. admonit. 28.  Gregory, Nolite constantèr mundum diligere, quandò & ipse non potest, quem diligitis, stare; incassum cor quasi manentes figitis, dum fugit ipse, quem amatis; that is, why will you stand loving of, and setting your affections upon that, which, while you love, doth vanish, and as Jobs riches, that had wings, fly away often before enjoyment: And indeed, saith a devout Prelate, it is a great weakness not to (see) but we must be enamoured; Elisha saw the secret state of the Syrian court, yet as an enemy; the blessed Angels see our earthly affairs, but as strangers; Moses his body was in the court of Pharaoh, amongst the delicate Egyptians, his heart was suffering with the afflicted Israelites: Lot took part of the fair meadows of Sodom, not of their sins; our blessed Saviour saw the glory of all Kingdoms, and contemned them; and cannot the world look upon us Christians, but we are bewitched? yea, let us but consider how very heathens many have not only made orations, and declaimed against riches, and vain pomp; but have even laughed at their loss: money is the sinews of all outward negotiations, and though, as the Scripture saith, the love thereof be the 
u 1 Tim 6.10.  root of all evil; yet as King Philip said, all 
x Asellus onustus auro; Cic: ad Attic. l. 1. epist. 15.  Castles might be conquered by it; when all the brazen gates had shut in Danae, yet in a shower of gold, Jupiter came in to her; it doth wonders, 

y Horat. l. 3. carrod. 1 6.  Aurum per medios ire satellites,  
Et perrumpere amat Saxa, potentius  
Ictu fulmineo, etc.  saith the Poet: and yet the Lacedæmonians counted it as a very 
z Apud Lacedaemonios pecunia fuit inutilis, nec expetenda. Phil. Beroald: comment. ad Cic. Tusc. quaest. l. 5. p. 248.  improfitable and a vain thing: and to give themselves wholly, Divinae delectationi, to divine delight in the study of Philosophy, etc. Anaxagoras, Democritus, others, have even quite left their lands and patrimonies; Anacharsis, the wisest Scythian of his time, slighted it; the application is made ready to my hand by the mellifluous 
a Cic. l. 5. Tuscul. quaest.  Tully, An Scytheses Anacharsis potuit pro nihilo pecuniam ducere, nostrates Philosophi facere non potuerunt? shall Anacharsis a Scythian, account of gold as of nothing, and shall not our Countrymen the Philosophers do the like? yea, shall not Christians shame to be outstripped by Heathens? How should we 
b Bishop Hall Decad. 2. Epist. 10.  scorn, to think that an Heathen-man should laugh either at our ignorance, or impotence? ignorance, if we thought too highly of earthly things; impotence, if we overloved them. Let us rather imitate that woman above in Heaven, Rev. 12.1. which types the 
c See Dr Rainolds, cap. 8. divis. 4. pag. 483. against Hart.  Church, clothed (as ye saw above) with Christ himself the Sun of righteousness; and upon her head a crown of twelve Stars, which are the twelve Apostles, who having borrowed light from the Sun, the fountain of all light, Christ Jesus, converted many by that light from darkness, and for that do now 
d Dan. 12.3.  shine as Stars in the brightness of the Firmament; but under her feet was the (Moon;) By the Moon, 
e Bishop Hall, Cent. 3. meditat. 100  earthly things are rightly resembled, which being nearest to the region of mortality, is ever in 
f Ecclesia militans dicitur Luna propter mutabilitatem. S. August. epist. 119. cap. 6.  changes, and never looks upon us twice with the same face; and when it is at the full, is blemished with some dark blots, not capable of any illumination; and all those outward things are (under her feet) to show how she spurns at and tramples them; even as we find the Primitive Christians, when they had, in the Churches great necessity, sold their lands and possessions, they came and laid the money at the Apostles (
g Acts 4.37.  feet,) docentes calcandam esse pecuniam, showing how that price was to be valued and dealt withal: and indeed, my Brethren, saith Saint 
h Bern. fol. 96. K. L. confer. eund. fol. 3. D. Ser. 4. de Adventu Dom.  Bernard, quid (in) hoc mundo agimus? aut quid facimus (de) hoc mundo? as the Lord said to Elijah on another occasion, What dost thou here Elijah? so I, 
i 1. King. 19.9.  what have we to do here in this world? at least, what do we much make or meddle with it? lo, saith St Paul, we are men of (
k 1. Tim. 6.11.  God,) should we then be 
l 2. Tim. 2.4.  entangled with the affairs of that world, the love of which is 
m Jam. 4 4.  enmity with God? besides, do we not know that we are here but as mere 
n Heb. 11.13.  strangers and pilgrims? having here no continuing City, but seeking one to 
o Heb. 13.14.  come, whose 
p Heb. 11.10.  builder and maker is God? seek we not another 
q Heb. 11.14.  Country? and whilst we are at home in the 
r 2. Cor. 5.6.  body, we are absent from the Lord? should our 
s Phil. 3.20.  conversations then be here, or else in Heaven? where our God, 
t Acts 27.23.  whose we are, and whom we serve, hath his 
u Matth. 5.34.  Throne, and who esteemeth of the earth but as of a 
x Verse 35. ibid.  footstool? yea, saith holy 
y Calvin, lib. 3. instit. cap. 9 Sect. 4.  Calvine, Si coelum patria est, quid aliud terra, quàm exilium? etc. If Heaven be our Country, what is the earth other than a very banishment? and who can take pleasure in the richest soil under the Sun, persecuted, and in such a condition? if we consider it simply, nay, if you should like children dally with these fond knacks, and be taken with those toys of the world; that when God sends us into the world, as he shown sometimes wonders unto Israel, 
z Psal. 105.45.  That they might keep his statutes, and observe his laws; lo! we, like those that were sent to Ophir for gold, bring bacl home no traffic but 
a 1. King. 10.22.  Peacock's feathers; or as those silly people in America, of whom 
b Maginus, C●● 〈…〉.  Maginus tells the story, that they part with gold, the choicest metals and jewels, merely for glass and baubles: if we will, like those infatuated Gentiles, needs become thus 
c Rom. 1.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  foolish; yet, what will be the issue? behold, saith King David, this love, (or dotage rather) is but to love 
d Psal. 4.2.  Vanity; yea, as his son King Solomon doubles and redoubles it, 
e Eccles. 1.2.  Vanity 
f Omnis genitivus reflexus supra suum 〈…〉 excellentiam, & emphasim; Dominicus d. Flandria, q●. 1. Act. 4. in lib. 1. ●oster. pag. 4.  of vanities, all is vanity; and more than this too, 
g Eccles. 1.14.  vexation of spirit; yea more still, is mere lying, and 
h Psal. 4.2.  leasing, saith his Father David; and that we might be sure to notice it, he hath set to a (Selah) in the period of the sentence, Psal. 4.2. (which (Selah) was a note, no where used but in David's Psalms, and thrice in Habakkuk's third Chapter; and in the use it served, say the learned, to point us to a business of special observation; the chanter of the Choir being wont, at such stops, to 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaltavit, vide Conr. Heresbachium, praefat. in Psalmos. pag. 16. in quarto.  lift up his voice, and raise it to a higher note:) But why are earthly things resembled unto 
k See S Rich. Baker, meditat. on Psal. 11. pag. 32.  leasing?) 
l Ludolphus de Sax. in Psal. 4. ver. 2.  Ludolphus makes the answer, quia amatores suos decipiunt, & non faciunt quod promittunt: because they are never so good as their word, nor ever do they make good their promises; yea, they are in this like Ephraimites, when you think most to have them, like David's mercies [
* Acts 13.34  sure,] yet than they start aside like a broken, or a 
m Psal. 78.57.  deceitful bow, and prove as Egypt was wont to do to Israel, only as Ezekiel saith, a Staff of (
n Ezek. 29.6.  Reed;) the condition whereof is such, saith the Scripture else where, that if a man 
o 2. King. 18.21.  lean on it, it will not only fail him as a supporter, and be as Jobs friends, many of them, were, in his adversity, 
p Job 16.2.  miserable comforters; but, saith the Text, it will go into his hand, and pierce it: for, saith my Author, they promise liberty, but pay bondage; they promise much like the 
q See my Lord's Grace against A. C. sect. 21. num. 7. p. 143, 144, etc.  Romanists, that invited over John Hus, and Hierome of Prague, the Venetian 
r See Bishop Morton, sect. 24. cap. 15. thes. 2. pag. 405, 406. & sect. 16 ib. pag. 389. 390. in fine.  Fulgentius, the French Abbot of Boys, and after them the Dalmatian Spalatensis, which like (silly sheep) were enticed by the fair pretences of safe conduct, and dismission again in security: but lo! here is nothing but leasing; they pay fear, yea blood; for like the simple creatures in the Fable, they went to visit the Lion in his den, but their blood was so sweet, that he sucked it out all: it were a happy spiritual use of the Fox's craft, if we perceiving no prints of 
s Omnia te advorsum spectantia, nulla retrorsum. Horat. lib. 1. epist. 1.  returning footsteps, would be wary of the paws of the old 
t 1. Pet. 5.8.  Lion the Devil; or of the begins of his under-broakers, the flesh and the world, for these must needs resemble their chief Master, and prove 
u Rev. 12.9.  deceivers even of the whole world. Well then, weigh these things thoroughly, and know thyself aright, oh man, and then love the world if thou canst: lo! 'tis for brutes to look downwards; and for none but a besotted Babylonian to eat 
x Dan. 4.33.  grass with Oxen; tanquàm vos poeniteat, non 
y Lactant. lib. 2. de orig. error. cap. 2. & cap. 3. ibid. ver. fin. id ipsum vel maximi erroris est, vitam pecudum sub figurâ hominis imitari— Nec figura corporis, nec ratio excellens ingenii humani significat, ad hanc unam rem natum hominem, ut frueretur voluptatibus. Cic. lib. 2. de finibus.  quadrupedes esse natos, saith Lactantius; What do you wish you had been made? or else repent that you were not made fourfooted creatures? yea, 
z Minutius Faelix in Octavio.  Sacrilegii vel maximi instar est, humi quaerere, quod in sublimi debeas invenire, saith Minutius Faelix: It's a kind of Sacrilege, oh Man, by which thou robbest God of that honour he adorned thee withal in thy first creation, to be always poring for that felicity beneath, which is not but to be found above; look then but upon thine own posture, and resemble in thy actions, 

a Ovid. Metamorph.  Os homini sublime dedit, coelúmque tueri  
Jussit, & erectos ad sydera tollere vultus,  saith the Poet; Seek then those things that are above; see, they be thy feet, the most ignoble and the worst part of thee that are placed downwards; to teach thee how to trample on those clods of earth below thee: O man, be not embrutished so fare, as to sink below thy Species; and like that Orator Messala Corvinus, forget thine own name or condition: See, 'tis a very unnatural thing for man to love what he was never intended for in his first creation. What is wealth but dust? and what is dust but the condemned 
b Gen. 3.14.  food of the Serpent, that crawls? yea, turn not Cannibal, o man, and eat thyself, for what art thou but 
c Gen. 3.19.  dust? the Prophet Esay, ca 60.8. hath resembled the Isles that wait for God, the spiritual men that come with acceptance to God's altar, and that glorify the house of his glory by their devotion and obeience, unto 
d Isa. 60 8.  clouds: who are these that fly as a cloud? now clouds, we know in Philosophy, are vapours elevated & drawn up from the earth by the heat of the sunbeams; so, 
e Hugo. de prato florido, ser. 60. quâ supra p. 252 in 8.  saith Hugo de Prato Florido, are spiritual men elevated by the virtue of the holy Ghost, (whose coming to the Apostles, on the day of Pentecost, was in the likeness of 
f Act. 2.13.  fire, which by reason of its innate levity always striveth to 
g See Ludovic: Granatens. tom▪ 3 contion: de Tempore conc: 3. in die Pentec: p. 470, 471. in 8. Latin.  ascend from the love of earthly things, unto heaven, and heavenly things; as Ezekiel saith that the spirit 
h Ezek 3.12.  took him [up,] between Heaven and earth: To end this point; if you ask me now, how indeed you would be directed for the use of outward things, thus take the resolution, in sum; Not, as in an unallowed, heaven-tempting 
i See Bp Hall Decad: 6. epist. 2.  hermitage, to abandon it, as a thing to be [altogether] and universally despised: for so doing, how do we but slight that wise, and great Creator, 
k 1 Chro. 29.14.  of, and from whom are all things; and those all things are also good, and 
l Gen. 1.31.  very good? But in comparison of spiritual things; to undervalue these worldy things; and not to place our 
m Phil. 3.19.  wisdom in them; or to set our principal 
n Col. 3.2.  affection upon them; for this were not to use, but to 
o 1 Cor. 7.31.  abuse: He that toucheth pitch, saith the wiseman, shall be 
p Ecclus. 13.1  defiled with pitch; but not, if ye touch it only with a cold hand, and do not keep a chase, and a 
q See Bishop Hall, Serm. at the consecrat: of a new Burial place in Exon, anno 1637.  heating of it in your hand: for it is not the simple possessing of riches and honour, (were not 
r Gen. 13.2.  Abraham, and Lot, eminent this way?) but the being 
s 2 Tim. 2.4.  entangled in these affairs, that breeds 
t 1 Cor. 7.35.  distraction: when our Saviour said to Martha, that 
u Luc. 10.42.  one thing was needful, and that her sister Mary, (less troubled about the house, than she) had chosen that good part, which shall not be taken away from her; (by which [one thing] was meant, saith 
x Idocus Clichtoveus l. 1. c. 18. sect. 4. de constitut. Ecclesiast.  Idocus Clichtoveus, unitas mentis in Deum collectae, per internam contemplationem, & quietem, rejectis [dividuae] vitae, & in plurima distractae, non sine ingenti turbatione, curis; the uniting of the mind collected by inward contemplation, and rest towards God; the disturbing cares of the soule-dividing world being cast away) I say, our Saviour by [preferring] Mary's choice of that chief one good thing, doth not universally condemn, as absolutely unlawful, the employment of Martha; for as 
y Peraldus, tom. 2. virtut. & vitior. p. 82. in 8▪  Peraldus saith well, necessaria est tamen Martha Mariae, Martha was necessary, and useful unto Mary; as jacob's 
z Gen. 32.10.  staff was to him, in his passage over Jordane; of some stay and defence; but, as it was said of those slings, in the old militiae, they were of good use, and did some service in the battle; yet without other armour and weapon, they were a weak munition; so say I of riches, without Gods other 
a See Ec. 13.24  blessings added with them: and in short, we may use the world, as the Israelites did the Egyptian 
b Exod. 11.2.  Jewels (to which St. Austin also compares the use of humane Arts in popular Sermons) for use or ornament; but if once we make an Idol of it (as Saint Paul calls covetousness 
c Col. 3.5.  Idolatry) its time to cast them into the 
d Exod 32.20.  fire, and by that fire to consume them: surely otherwise they will prove to be what St. Paul saith of the love of money, the 
e 1 Tim 6 10. see Estius ad 〈…〉, p. 280, 281. & quomodo utendum vitâ praesenti, ejusquae adjumentis; lege Calvin instit. l. 3. c. 10. & Peter Martyrloc: common: class. 3. c. 12. sect: 19 p. 643. & alios.  root, that feeds all evils with its sap. If I were to make a determination for the happiest condition, in this lower world, I should soon resolve with the Poet for the mean; neither to be too high, set up as a flage, obnoxious to every storm and tempest of envy and malevolence, the eyesore of of the ambitious; in this advanced station, what are men, but as that golden caped 
f Apud Lucian:  Colossus, very specious without, and glorious to look upon; but pricked all within with nails, and rust, and cares? like sick-men upon their beds, ever turning, yet ever discontented; and whilst we spend our time in seeking enviously what is other men's, we die, and then all our vain thoughts perish, ere we can enjoy our own.  
— 
e Horat. lib. 1. Serm. satire 1.  Hunc atque hunc superare laboret?  
Sic festinanti semper locupletior obstat.  
On the other side, I would not be so low, as to become as one of Jeroboams' Priests, the 
f 1. King. 13.33.  dregs of the people: I say as the Poet, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which is the same what Agur desired, Pro. 30.8, 9 Give me neither poverty, nor riches, feed me with food 
g Pro. 30.8, 9  convenient for me, lest I be full, and deny thee, and say, who is the Lord? or lest I be poor, and steal, and take the name of my God in vain. Well then, my Beloved, let not us with old Toby suffer our eyes to be blinded with the Swallows dung of this world, nor dare to make a willing shipwreck of conscience for the venture of a little ballast of gain; wherein at last there is no more solid well-savouring taste than there is, as Job adviseth me, in the white of an egg, 
h Job 6.6.  or else true light in the Cimmerian, and the blackest darkness: But especially let us be wary that we shake hands with these kind of affairs before we come, as Hezekiah here, to be summoned to our dissolution, and forced on our deathbeds to be rid of them, or of our souls; surely then these things will be just as saul's Armour was upon the shoulders of David, 
i 1. Sam. 17.39.  too big, and cumbersome: Then, at that season a man, if ever, should be as St Bernard once gave counsel to his Monk, that he should be as another 
k Bern. in speculo Monachor. in fine, fol. 340. M.  Melchizedech, without Father, without mother, without Genealogy; Nec patrem sibi vocet [super terram] neither let him call any man father upon earth: imò sic se existimet, quasi ipse sit solus, & Deus; yea, let him so esteem himself, as if God alone and himself were only by themselves together: for assuredly, in such special times of distress, Satan is much like to Pharaoh, the Egyptian Tyrant to the Israelites in Goshen, when he thinks the soul is going 
l Exod. 5.7. Tunc Diabo●●s graviores tentationes homini ingerit, dum [finem] ejus appropinquare prospicit: & quem viventem blandiendo decepit, morientem saeviendo capit, Claudius.  off from his subjection and kingdom, he doubles the Bricks, and yet would not have any 
* Eph. 6.16.  straw allowed them; that is, doubles the force of his temptations, but yet would have nought but stubble allowed the Sts. no solid matter, to make up a firm wall, or bulwark of comfort to dead the gunshot of his 
* Viexmontius, Institut. ad Poenitent. part. 1. cap. 2.  fiery & most fierce temptations of despair: the cares of this world then, & God, are apt as Paul & Barnabas to fall out and separate, yea to [divide] betwixt the Soul and God; our Saviour hath therefore expressed the 
m Matt. 13.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  care of the world by such a word as doth signify, as it were, a (parting) of a thing in sunder, Matth, 13.22. once more; The cares of this world than will deal with the heart of man, as the Levite did with his 
n Judg. 19.29.  Concubine, shred it into many parts; or as king David did with the people of 
o 2 Sam. 12.31.  Rabbah, put it under saws and harrows, and axes of iron, grievously afflict with difficulties and torments, even to make a tearing and a pulling of the Soul in pieces: surely good thoughts, in death, are like to jeremy's basket of good figs, 
p Jer. 24.2.  very good; and evil ones on the other side, as his bad figs, very bad and naughty: before you 
q Psal. 62.10.  set your heart upon your Riches, when they were increased; now, be assured they will set themselves upon your heart; old friends cannot well part on easy terms: Wherefore, if with the Prodigal, you hope to feast it at home with your Father in Heaven with joy; you must first resolve to return home to yourselves by thoughts of Repentance; and throughly resolve to forsake the 
r Luke 15.16.  husks of all earthly contentments, with men of a swinish disposition here below aforehand, else in vain shall we hope for a welcome home, or a kiss from our heavenly Father: In a word, the manner of old Jacob's Benediction of Manasseh, and Ephraim, the two sons of Joseph, on his Deathbed, is a lively platform of all our demeanour in our Deathbeds; Jacob first (
s Gen. 48.13, 14.  crosseth) his hands, in the giving of his blessing; and this was to show, that either the whole virtue of his Benediction was to issue from the cross of Christ, who was after to issue from his loins; or else that all blessings in this life were mixed with their crosses; (as I shown before) and then he purposely laid his right hand upon Ephraim, the youngers' head, & his left hand upon Manasseh, though the elder brother; all which Hugo de sancto victore thus moralizeth; by Jacob is represented Christ; by Joseph, Man, by Ephraim, affection, by Manasseh, oblivion; by the right hand, things eternal; by the left hand, things temporal; now observe, Joseph, he puts his eldest son Manasseh towards Israel's right hand, that is, Man sets oblivion towards things eternal; but Ephraim his younger son towards Israel's left hand, that is, sets his affection towards things temporal; but Jacob doth quite otherwise, and crosseth this disposition; and so must a true, and a godly Christian set his affection mainly upon things eternal, and heavenly; but oblivion and forgetfulness to things temporal, and earthly; so St. Paul, as we read, when he was about to press hard outwards toward the mark of perfection, 
u Phil. 3.13, 14.  forgot those things which were behind: Thus must we do likewise; we shall then find these outward things, as he did, in comparison of the spiritual things of the 
x 1 Pet. 3.4.  hidden, and of the 
y Eph. 3.16.  inner man, to be but even as 
z Phil. 3.8.  dung and dirt; or, as St Austin styles it Res transitoria, quodammodo [
a Augustin: l. 10. de Civitate Dei, c. 25. K.  lutea] faelicitas: and St. Hierom also (in epist: ad Nepotian.) Divitias (lutum) putabimus: As therefore we would find peace, and comfort first in our own particular souls, let us be early, and seriously exhorted, betimes, even whilst it is called to 
b Heb. 3.13.  day, even whilst we have time; and no time is ours, but the very instant, that we breath in;) let us, I say, whilst we have time, and 
c Gal. 6.10.  opportunity, herein prise our own peace, and happiness of Soul in death; to order the affairs of the world, to dispose of our estates by will, and legacy, or gift; we shall find much rest to our Souls hereby; and if ye shall happily suspect, that your posterity (as two many graceless, and undutiful offsprings are too often) will be fingering before hand, then let this satisfy that fear; where a testament is, there must also of necessity be the (
d Heb. 9.16, 17.  death) of the testator; for a testament is of force (after) men are dead; otherwise, it is of no strength at all while the testator liveth, Heb. 9.16, 17. if any son of Belial, that shakes off the yoke of awful obedience to his parent, shall presume, before hand, to rob his Father, or his Mother, the 
e Pro 30.17.  ravens of the valleys, saith the Scripture, shall pluck out his eyes: and besides, you may reverse at pleasure, as God dareth farther term of years: Be exhorted then, first of all, for the peace and quiet of your own Souls, in this regard, as my Prophet here adviseth Hezekiah, to set your house in order, even before Death,  
Secondly, besides this good to the Soul of him that is deceasing; there may hereby ensue much benefit even to our succession: good God what Aceldamas are often made? what 
f Acts 2.19.  fields of blood by direful Duels between brethren, for an undisposed, and unsettled Patrimony? as Esau and Jacob in the womb, how do they (other some) all their lives long [
g Gen. 25.22.  struggle] for elbowroom upon that earth, which as it was at first communis mensa, as 
h Procopius Gazaeus, comm●●●t: in Genes c. 1. f. 9 Latin.  Procopius speaketh, the common board that supplied them with all things useful, and convenient; yea the common mother, that first teemed them, and the nurse that cherished them; so e'er long, it must be Commune Sepulchrum too, the common Sepulchre, and the grave to bury them, and for ever to lodge them, till a powerful resurrection: what envy is here? of Eteocles and Polynices (two brothers) its said, that their hearts were not more at odds in life, than their flames were in their death divided: To prevent therefore these future divisions, (sigh wealth gave occasion even to great Saints to 
i Gen. 13.9.  part, as (to Lot and Abraham) which often, as the Vultures upon Prometheus, gnaw upon the body of an unordered estate, so long, till that is made good in the Psalmist, these goods were gotten with much care by the progenitors, but now they cannot tell who shall 
k Psal. 39.6.  enjoy them; whether the Lawyer, or the issue, or neither: To cut off, I say, these following dangers, and to leave behind you, what may rather make to live, and love, and not to 
l Gen. 45.24.  fal-out as brethren, (for what 
m Pro 18.19.  odds to that of brethren disjointed in affection?) let us all be exhorted, as in the first place to 
n 2 Cor. 12.14.  lay up, as God shall 
o 1 Cor. 16.2.  enable, for our children (for not so doing what are we else but 
p 1 Tim. 5.8.  worse than Infidels? 
p 1 Tim. 5.8.  yea,) how do your lavish, and profuse wantoness, living in the world, as the Leviathan in the Sea, only to take 
q Psal 104.26.  pastime, and sport themselves in 
r Rom. 13.13.  rioting and drunkenness, in chambering and wantonness, in a sinful prodigality both of time, and estates; how do they, I say, by this (sinning withal against, and 
s Eph. 6.4.  provoking their children) even draw out almost all their substance to the bottom? and so leave their issue after them not only as Adonibezek, without 
t Judg. 1.7.  thumbs, and toes, nor as Hanun used King David's servants, shaved by the one (half,) and cut off in their garments to the (
u 2 Sam. 10.4.  middle) but as Solomon saith of the whore, and the drunkard, they are often brought to a 
x Pro. 6.26.  morsel of bread, and go clothed in 
y Pro. 23.21.  rags; being not seldom more miserable in the want of 
z Read Bp. Hall decad. 6. epist. 6.  education, then of revenues; their Parents over-lavishnesse, as that land, that did 
a Num. 13.32.  eat up its own inhabitants, 
b Gen. 41.20.  devouring with Pharaoh's lank heifers, the fair & the fat kine; whose milk should have nourished the children that survive them: good God what a gross mistake is here of the right liberality? There is a liberality of expending, which maketh a good man, like the fields in Egypt overflown by Nilus, the richer soil; it's called by divines, liberalitas charitativae largitatis; and of this its true, what King Solomon long since experimented, saying, the liberal soul shall be made 
c Pro. 11.25.  (fat;) not one mite this way laid out, but it's like that grain of mustard seed, in the gospel, it grows up unto a great 
d Matth. 13.32.  tree of an after increase; but there is another kind, which is, (though abusively) called Liberalitas prodigae effusionis; which is not indeed, in its self simply considered, a liberality, save only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the false opinion of a lose Epicure; and is, intruth, nought else but a prodigal effusion; and so it proves either, as that same water of the woman of Tekoah, which being spilt on the ground, cannot be 
e 2 Sam. 14.14.  gathered up again, or else it will, as that ill word in the primitive times of Christ's Church, of that pair of erroneous Teachers Hymeneus and Philetus; it will be as a 
f 2 Tim. 2.17.  canker, or gangrene; fretting to the very consumption of posterity; thus do these godless Atheists (whose names the Lord 
g Psal. 9.5.  puts out, even as a candle in the snuff, from under heaven for it, and makes them taste of corruption even before they die) thus, I say, by this means do they, as the evil spirit did the 
h Matth. 8.32  swine into the Sea, precipiate and hurry oftimes their un-bred posterity, into an engulfing confusion; their father's throat was the 
i Psal. 5.9.  open sepulchre of their just patrimonies: holy Abraham, though he was the hospitablest man alive, insomuch, 
j Gen. 18.2.  that standing in his tent door, his hospitality offered itself, after a sort, to every obvious passenger; and by that means entertainned 
l Heb. 13.2.  Angels unawares, in whose welcome, I believe, he spared no fit cost; yet would he not forget, that he had an Isaac for his heir too, and many other children, and favourites, to provide for, for after time; and as he was first careful to provide a patrimony; so also, was he as provident, and Religious withal, to dispose, (even 
m Gen. 25.5, 8.  before his dissolution) of what he had provided; to which like practice let us (that I may once more renew my exhortation, in this particular) be all admonished; herein imitating him our 
n Rom. 4.1.  father, that is, the Pattern of our faith, and practice, and indeed, saith our Saviour, if we were truly Abraham's sons, and children (as, if we believe aright, we cannot 
o Gal. 3.29.  but be) we would do the 
p John 8.39.  works of Abraham; that at last we may not fail to share in the sweet comforts of Abraham's 
q Luke 16.23.  bosom; we read that after Abraham's death, there was a good issue of his providence, for God 
r Gen. 25.11.  blessed his son Isaac, etc. Thus, as our Prophet, in my text, adviseth his good Prince, let us all be seasonably exhorted, to set our house in order: My speech now like, Hezekiah on this his supposed deathbed, is ready to be dissolved; suffer it to gasp a few minutes more, and it shall expire.  
Ye have heard, what it is to set our house in order, and the benefit thereof: our worthy 
s Mr Peter Taylor.  Brother, and my dear friend here departed; a man not more respective of my person, than a professed profitable Auditor of mine. He was not now to seek to level his account with God, nor to set the spiritual house of his soul in order; having had, (before this,) often sensible intimations within him of the decay of Nature; the stroke indeed of death itself, and the summons thereof was somewhat 
t We of this City have very lately had divers examples of sudden death, of persons of no mean quality; and hear of more abroad.  sudden, (but a very few hours before his dissolution) yet not the expectation; and surely death can never be too sudden, if it be not unlooked for; from a sudden and (unlooked) for death, good Lord deliver us; but he that, with Saint Paul, dies 
u 1. Cor. 15.31.  daily to sin, and with King David, carrieth his soul always in his 
x Psal. 119.109.  hand, in expectation of a dissolution, can never be unhappy in the (speediest) passage, from the body into Heaven; and he that lives 
y Mors mala putanda non est, quam bona vita prae●esserit. Augustin. de Civit. Dei. lib. 1. cap. 11.  well, can never die ill. The manner of his deceasing, I know not to what better to resemble, than to St Peter coming unto Christ upon the waters, 
z Matth. 14.29, 30, 31.  Matth. 14.29, 30, 31. when St Peter was bid to come, (for he would not adventure on so high a business, without a warrantable command first from his Lord Christ) he was come down out of the ship, and he walked on the water, to go to Jesus; but when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord save me; and immediately Jesus stretched forth his hand, and caught him: even so, he, 
a Luke 24.1.  early on the Lord's day, 
Januar. 20. 1638.  in conscience of Christ's command, to 
b Psal. 27.4.  visit his Temple, and not to forsake the 
c Heb. 10.25.  assembly of the Saints; arising, and as St Peter from the ship, going down from his bed, was about to fit himself to go to Jesus, though not on the Sea, yet in the Temple; where he knew he might in his Word, as old Simeon did in his 
d Luke 2.28.  Arms, embrace him; and where he was no slack, but a frequent and diligent visitor of him, and a sincere honourer (without saction, without ostentation) of his worship: but as he assayed to go, lo, the wind was boisterous, Death summons him; and beginning to sink, (not in despair,) but under bodily weakness, he cried out, saying, as Saint Peter, Lord save me; so he, Lord be merciful unto me; and speedily Jesus caught him; and (as I am persuaded) commanded his good Angel to carry up his soul into the 
e John 14.2.  mansion of bliss, 
f Matth. 25.34.  prepared for him from the beginning of the world. It is a notable both sign, and effect of true faith, in [sudden] (
g My Lord, the Bishop now of Exon, in his second 〈…〉. on the History of th● New Testam pag. 135, 〈◊〉 1634.  extremities) to ejaculate holy desires, and with the wings of our first thoughts to fly up instantly to the throne of grace for present succour: Upon (deliberation) it is possible for a man that hath been careless, and profane, by good means to be drawn to holy dispositions; but on the (sudden) a man will appear as he is; what ever is most rife in the heart, will come forth at the mouth: it is good to observe how our [surprisals] find us; the rest is but forced, this is natural; out of the abundance of the heart the mouth speaketh: And when the strings of speech are broken, and the outward senses have lost quite their external prospects; who knows what things of joy 
h 2. Cor. 12.4.  unspeakable, in that abstention of the soul from the body, as St Paul in his rapture, a good man (though seized suddenly by death,) may hear? Should I here next bestow myself in a copious Panegyric, I should find an hour more too little to dispatch my laudatory Oration; as Elihu, in Job, said, on another occasion, I am 
i Job 32.18.  full of matter; I could tell you, how, as Onesiphorus did St Paul, he oft 
k 2. Tim. 1.16.  refreshed the bowels of the poor and impotent; he was as 
l Job 29.15.  eyes to the blind, as a staff and feet to the lame; and what a great and a secret 
m Rom. 16.3.  helper of poor Tradesmen in the dead time of Trading; and how careful to see the hirelings 
n Levit. 19.13.  wages discharged; let them acknowledge, who, I believe, shall hereafter find him wanting; and for fidelity to his friend, no 
o— Fidus Achates, saepè apud Virgil.  faithful Achates ever outwent him; nor was Jonathan ever more true to David, or David to Jonathan; of whom yet we read, that in their lives they were lovely and pleasant, and in their deaths they were not 
p 2. Sam. 1.23.  divided: were these virtues capable of bequeathment, I could wish that he had left them as Legacies to all that yet live, and survive him. But I must remember, that I am now in the Pulpit, not at the Desk; only let me add this, as the conclusion of all, (which also my entire affection to his memory urgeth from me) He was a true Nathaniel, an Israelite indeed, in whom was not known, no approved, or allowed 
q John 1.47.  guile: and such as these were they whom CHRIST commended, and he, saith Paul, is 
r 2. Cor. 10.18.  approved, whom the (LORD) commendeth; and what is CHRIST'S approbation, but the sure earnest of an eternal glorification?  
My beloved Christians, we have much to answer to Almighty God for pious and good examples; and who is there amongst us, but must be forced to cry out, Lord be merciful unto me in this? Now at last yet, let us 
s Jam. 4.8.  cleanse our hands, and purify our hearts, as St James adviseth us: let us desire God to fit us for the worst of times, and the best of ends; let us 
t Psal. 119.109.  continually carry our souls as in our hands, ready to resign them unto the hands of the God, that by infusing created them; and by creation infused them: We have breath yet indeed, but 'tis but in our 
u Isa. 2.22.  nostrils, ready each moment to give up. Wherefore let us, with King David, 
x Psal. 16.8.  set the Lord always before us, and not only so, but as St Peter saith, let us 
y 1. Pet. 3.15.  sanctify this Lord God in our hearts. Many know God, but yet they (
z Psal. 50.22.  forget) him, saith the Prophet; that is, as Saint Paul interprets, they do not like to 
a Rom. 1.28.  retain God in their knowledge, that is, to (
* Haec est summa delicti, nolli [agnoscore] quem ignorare non possis. S. Cyprian. de Idolor. vanitate. sect. 5.  acknowledge) him to be such a God as he hath revealed himself to be, in all his glorious attributes of Omnipotency, Omnisciency, Omnipresence, Infiniteness, Eternity; did we not only know, but also (acknowledge) and [
b Psal. 45.10.  consider] these things aright; did we labour thoroughly to 
c Isa. 42.25. & 44.19.  lay them to our hearts, to 
d Psal. 107.43.  ponder them by continual meditation, and as we ought, to be [affected] with them; it could not be, but that we should often remember how Eternity depends upon a moment; how great an 
e Rom. 14.12.  account every one of us, even from the 
f Eph. 5.12.  secret and 
g 1. Cor. 4.5.  hidden works of darkness, to an 
h Matth. 12.36.  idle word, must in particular make to this 
i Psal. 77.13.  great God, and 
k 2. Tim. 4.8.  righteous Judge of 
l Gen. 18.25.  all the earth; when, after death, we must all 
m 2. Cor. ●. 10.  appear before his dreadful Tribunal, and awful seat of Judgement: how could we then, but, as Enoch, walk (
n Gen. 5.24.  with) God, and with Abraham, (
o Gen. 17.1.  before) God? as always in his presence; as to whose eyes all things lie open and 
p Heb. 4.13.  naked; yea, as one who knoweth all our thoughts, long 
q Psal. 139.1.  before they be, and when they are, findeth them all to be but 
r 1 Cor. 3.20.  vain: certainly, did we seriously [consider] this, we would in our several places, speedily set our houses in order; whether it be the house spiritual, Corporal, Mystical, Ecclesiastical, Secular, or economical; our Conversation would be in heaven, 
s Phil. 3.20.  even whilst we are alive here upon earth: And so being ready, as the good 
t Matth. 25.4.  Virgins with oil in our lamps, how joyfully may we meet our Bridegroom, and cry out, with those blessed Spirits, 
u Rev. 22.20.  Come Lord Jesus, come quickly: This foregoing preparation made the ancient Martyrs to embrace death, as the prooeme unto immortality; 
x Isidor: Pelusiota l. 4. epist. 52.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Isidore Pelusiota told his good friend Theon: Labour we to get the meditation of the Lord, thus to become, as David professed, 
y Psal. 104.34.  sweet unto us; we shall then, with St. Paul, groan under the 
z Rom. 7.24.  misery of this body of death; even 
a Phil. 1.23.  long to be dissolved, and to be with Christ, which is best of all: Lord open thou our dim, yea our blind eyes, that we may see him; fasten our hearts upon him by a lively Faith always; give us right apprehensions of thee, and heavenly things, that living the life of thine 
b 1 Pet. 1.14.  obedient children, 
* Matth. 25.23.  and faithful servants in a conversation 
c Psal. 50.23.  ordered aright; we may so honour thee our good God, here in this life of grace below; that in the end of all, we may enjoy the fullness of thy promised, and 
d Matth. 25.34.  prepared glory above in Heaven, even at thy right hand, at whose right hand are 
e Psal. 16.11.  pleasures for evermore; even where there is health without sickness, life without death, joy without sorrow, even joy 
f Pet. 1.8.  unspeakable, and full of glory; And that only and alone for his sake, who hath so dear 
g 1 Cor. 6 ●0.  bought us, Jesus Christ the 
h 1 John. 2.1.  righteous, to whom with thee, o Father, and thy blessed spirit, three all-glorious persons, one infiite, and all- 〈…〉 s God, (our God,) be given of us, and of all thy Saints, all glory, praise, dominion, and Salvation, in the Church, 
i Eph. 3.21.  by CHRIST JESUS throughout all ages, World without end. Amen.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
FINIS.   

Imprimatur.  
JOHANNES HANSLEY. Novem. 7th 1639.