Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	die_v	think_v	4,534	5	4.2966	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41120	Practicall divinitie: or, gospel-light shining forth in severall choyce sermons, on divers texts of scripture Viz. 1. The misery of earthly thoughts, on Isa. 55. 7. 2. A sermon of self-denial, on Luke 9. 23. 3. The efficacie of importunate prayer in two sermons on Collos. 1. 10. 5. A caveat against late repentance, on Luke 23. 24. 6. The soveraign vertue of the Gospel, on Psal. 147. 3 7 A funeral sermon, on Isa. 57. 1. Preached by that laborious and faithfull messenger of Christ, William Fenner, sometimes fellow of Pembroke Hall in Cambridge, and late minister of Rochford in Essex.	Fenner, William, 1600-1640.	1647 (1647)	Wing F693; ESTC R222658	119,973	322

he is too precise and too holy as if it were not a mans excellency to be pure and zealous and to serve God But I tell thee if thou count it not thine honor to be forward for God and to be nicknamed for Christ thine excellency to lie in this that thou art godly and heavenly thon art a proud fool when John Husse was to write upon the Epistle of Saint Iames he counted it such an high office of dignity that he was confounded at his owne indignity saying unto God Hei mihi laudare to contremisco he counted it such an honour to doe any thing for God that he was ashamed at his owne vildnesse O my brethren God is called the excellency of Jacob it was not their valour nor wisedome but this was their excellency that God was their God thy riches are proud riches if thy excellency lie in them more then in God if thou dost not go about every commandement as thine excellency thy obedience is proud This is a third signe of a heart brokeu from sin if it be broken from its pride A Funerall SERMON Preached by That laborious and faithfull Messenger of CHRIST WILLIAM FENNER Sometimes Fellow of Pembroke Hall in Cambridge and late Minister of Rochford in Essex A FUNERAL SERMON ISAI 57. 1. The righteous perish and no man layeth it to heart mercifull men are taken away none considering that the righteous are taken away from the evill to come IN the end of the former chapter the Prophet reproveth the speciall sinne of Idol shepheards who followed their own pleasures and profits not regarding their flock Now he reproves the generall sin of security in the people and namely in this that whereas the righteous perish yet no man layeth it to heart and mercifull men are taken away none considering c. This verse is a complaint of the Prophet touching the people in generall for that they considered not the Iudgements of God upon them in taking away the righteous from among them In the words themselves we are to consider First the work of the Lord viz. the righteous perisheth and merciful men are taken way Secondly the peoples sin in not considering it not regarding this work of the Lord which is that the righteous may be delivered from the evill to come By righteous is here meant not such as are legally righteous by the workes of the law for so no man is righteous but by righteous is here meant such as are Evangelically righteous by the righteonsnesse of faith in the Gospell Perisheth that is from the earth for otherwise the righteous perish not No man considering that is no man lamenting mourning or grieving for the losse of them The first thing then to be considered is from the first part and it is plaine out of the words of the text That all men must dye even the most holy and most righteous for they are all subject to the stroak of bodily death as well as the wicked There is no remembrance saith Solomon of the wise more then of the fool and how dyeth the wise man even as the fool Eccles 2. 16. so Zacha. 1. 5. Your farhers where are they and the Prophets doe they live for ever so that we see Prophets and fathers dye as well as other men yea those Worthies recorded in the Scripture Noah Abraham David c. they are all gone the same way they are all dead The first reason is because it is appointed unto all men once to dye and after that comes the judgement Heb. 9. 27. God hath thus decreed it and therefore itmust be so Secondly because all men and women are of the dust and therefore must return to the dust again dust thou art saith God and unto dust thou shalt return Gen. 3. 19. Thirdly because all have sinned even the most righteous man now the wages of sin is death Rom. 6. 23. the most righteous man must dye Fourthly because as death came into the world by sin Rom. 5. 12. so sin must goe out of the world by death and therefore it is needful that the righteous die that so they may be freed from sin Object But some may object and say hath not Christ abolished death why then do the righteous die Answ I answer he hath abolished death as he hath abolished sin now he hath not taken sin quite away from us for we see it doth still remain in us neither hath he quite abolished death from the righteous for we see they all dye but hee abolished the dominion of sin so that it doth no longer raign in us and so hee hath taken away the dominion of death so that it doth not rage as a Tyrant over us so that it is not hurtfull unto us as a punishment but as a means to convey us into a better life Christ hath taken away the sting both of sin and death though not the things themselves away from us yet he will one day free us from them both so then the righteous must suffer death as well as the wicked though not in the same kind Let no man then look to be exempted from death for his righteousnesse nor from any outward miseries that may befall the sons of Adam nay if we are the servants of Christ we must look for a greater share in these then other men greater crosses greater afflictions greater sicknesse and harder pangs of death do oft befall the righteous as it did unto this our brother who though he were old and stricken in yeers yet the pangs of death were strong upon him Those whom God will make heires of Eternall life he suffers them to have a greater portion in these afflictions But the wicked are fat and full and die with their bones full of marrow as Job speakes they commonly have little sicknesse and an easie death but the godly do ordinarily undergoe greater pangs let none therefore think that for his righteousnesse he shall be free Secondly consider we here how few amongst us have learned this Arithmetique namely to number our dayes and they are but short even a span long who is there almost that thinkes on death who prepares himselfe for it and yet all even the most righteous must die for God hath placed that fiery blade of death at the entrance into the Paradise of heaven so that none can enter before they taste of death and all must taste of it yea the most righteous are not exempted from the stroak of death This then should teach us to labour to draw our hearts from the love of this present life and what can better perswade us and wean us from the love of this world then a due consideration of death wee know we must all die and therefore we should prepare our selves for it If any prophane person amongst us knew that this night must be his last night and that now hee had no longer to live would not this amaze him and make him bethink himselfe and to prepare for death If

what mens thoughts are and therefore the best way for a man to judge himself is to judge himself that way which God doth even by his thoughts The Lord knowes the thoughts of man Psal 94. 11. Examine your selves in this then concerning your thoughts whether they be metamorphosed or no A man may say he hath good thonghts of God but let him examine himself whether it be so or no. 7. Thoughts are the conscional acts of the heart they are the greatest accusers or excusers of the heart they are Consciences Nose as we may so speak True it is the words of the tongue and the actions of the hands are all in the light and sight of the conscience but the nearer a thing is unto the conscience the more able it is to judge of the conscience And therefore Saint Paul puts the accusing or excusing especially on the thoughts Rom. 2. 15. We grant a wicked man may have good thoughts but they are thoughts descending not ascending they are cast into the heart by God not raised out of the heart Moses thought in his heart to visit his brethren Acts 7. ver 23. Good thoughts grow out of the heart of the godly they come from the bottome of it a wicked man may have good thoughts cast into his minde but he will fling them out again Secondly we grant wicked men may have good thoughts but examine whether they be close with the heart or no all the proper thoughts of a man are the possessions of the heart Job 17. 11. They take hold of the heart and they are at home in the heart Here then examine thy heart whether the thoughts of God close with thy heart Doth repentance close with thy heart dost thou think of death and do the thoughts thereof make thee die daily Or dost thou think of death dost thou not love to be holden with that thought Dost thou think of hell and wilt thou not be holden with that thought of hell but thy thoughts are on thy pleasures So then if thy thoughts close not with thy heart it is nothing to the purpose Thirdly there may be good thoughts in thy heart but t is questionable whether good thoughts or no if they come out of due season it is nothing to the purpose If a Printer print never so well and make never so good letters yet if he place one word where another should stand he marrs all So good thoughts if they be seasonable and in their proper place they are the effects of the Spirit but if out of season they may be the thoughts of Reprobates As if thou be at Prayer and then to be thinking of a Sermon is nothing to the purpose They must be seasonable and bring forth fruit in due season Psal 1. 3. When thou art at prayer thou must have thy thoughts suteable to prayer for it thy thoughts be never so good yet if they be not seasonable and suteable to the action thou hast in hand they are not actions of grace grace cannot away with them Fourthly thou hast good thoughts in thy heart but the question is whether they be counselled thoughts such as thou hast determined to think on Thoughts are called the counsels of a mans heart 1 Cor. 4. 5. it may be thou maiest stumble on a good thought now and then it may be when thou art swearing thou wilt say God forgive me when thou hast been drinking all the day it may be a good thought steps in and cries God mercy but thou goest not to schoole to learne the arte of meditation or the science of holy thinking or to say with David O God my heart is fixed Vse 1 Now if that sin in thought be so great a sin this should teach us what a horrible sin it is to sin in deed therfore thoghts are the smallest sins and the Psalmist makes it an argument of Gods quick-sighted power to see thoughts thou seest my thoughts afarre off you will say that man is quick sighted that can see a pins head a 100 myles off even so God sees thoughts if a pins point can stab a man then a sword can much more Now if thoughts be so haynous and capitall a sin how fearfull a sin is it to commit sinne in deed for thee to sweare to lye to commit adultery to keepe wicked company to mocke at Gods people to live in coveteousnesse c. this is to commit in deed if small sins be so damnable what then are the greatest If the cockatrice in the egge be such poyson what will it be when it is hatcht sins in thought are imperfect but outward actions are perfect T is a wicked distinction to say that some sing are Contra legem or Praeter legem for all sins are against the Law as Saint Iames saith when lust is conceived it bringeth forth sin and sin when it is finished it bringeth forth death thou that art a drunkard thy sin is finished thou art a true sinner in deed if thou livest in the execution of any outward sin Againe sins in thought are simple sins but sins in deed are compounded sin in thought is part of sin but when it is indeed it may be the cause of a 1000 sins for a man to think too much of his bellie is a sin but for a man to be drunken this is abundance of sins for it is an abuse of Gods creatures a spending of his substance a weakning of his parts a scandall to others c. Sin in deed is a sin with an addition sin in deed is an impudent sin see Esay 65. 2 3. c. that man is impudent with a witnes that will commit sin in deed for he is neither ashamed of Gods nor mans presence if any man be a desperate siner this is he Object But it may be objected how then can thoughts be said to be such sins even sins of the highest part of a man Sol. I answer a Theife or Rogue hath burnt a mans dwelling house yet he may proceed further and burn his stable too a 1000 pound and a shilling are more then a 1000 pound Sins in thought are included within sins in deed The souls part of sin is the greatest part of sin Now thonghts are the souls part of sin yet sins in deed must needs be worse in regard of the progresse of sin and also because thoughts are included in them thoughts and deeds are more then thoughts alone Vse 2 I exhort and desire you therefore to consider First what great reason you have to set your thought on God God himself merited this dutie at your hands God hath taken a number of thoughts for us Innumerable are thy thoughts O God to us ward Ps 40. 5. the Lord thinks on us from the Cradle to the Crosse If the Lord should have intermitted his thoughts of thee thou couldst not subsist when thou wast up the Lord thought how to feede thee when thou wast in bed he thought how to preserve thee he

the reason the Apostle cryed O wretched man that I am c. I speak not now to the children of God who are troubled w th bie-thoughts in their praiers For they the more bie-thoughts they have the more earnest they are in praier they mourn with David in their praier Consider ô Lord saith he how I mourn Psal 55. There was something in the Peophets praier that did vex him and that made him so much the more to mourn before God But as for you that can have bie-thoughts in praier and let them abide with you your praiers are not importunate the Heathen shall rise up against you and condemn you I remember a storie of a certain Youth who being in the temple with Alexander when he was to offer incense to his god and the Youth holding the golden Censer with the fire in it a coal fell on the Youths hand and burnt his wrist but the Youth considering what a sacred thing he was about for all he felt his wrist to be burnt yet he would not stir but continued still to the end This I speak to shame those that can let any thing though never so small to disturb them yea if it were possible lesser things then nothing for if nothing come to draw their hearts away they themselves will employ their hearts Ba●ls Priests shall condemn these who did cut themselves with knives and all to make them pray so much the more stronglie What a shame is it then that we should come on life and death to pray for our souls and yet come with such loose and lazie praiers Think you that a malefactor when he is crying at the Bar for his life will be thinking on his Pots and Whores c Was it ever heard of that a man at deaths-doore should be thinking on his Dogs can he then think on them Do you think that Jonah prayed on this fashion when he was in the Whales belly or the Thief on the crosse or Daniel in the Lions den or the three Children in the fierie furnace or Paul in prison Do ye think that these prayed thus What shall I be at prayer and my minde in the fields No no if I will pray I must melt before God and bewail my sins and be heartilie affected in prayer But as long as I pray thus I pray not at all And as God said to Adam where art thou so may he say to thee Man where art thou art thou at prayer and thy mind at mill is thy mind on thy Oxen and art thou at prayer before me what an indignity is this Should a man come to sue to the King and not minde his suit will not the King say Do you mock me know you to whom you speak The Lord takes this as a hainous sin when men come into his presence with such loose hearts Now seeing these things are thus take a word of exhortation to labour for importunate Prayer Prayer is the art of all arts it enables a man to all other duties it is the art of Repentance c. Samuel confessed if he had not had the art of Prayer he could not have had the art of Preaching 2 Sam. 12. 23. See the antithesis between these two words God forbid as if he should say God forbid that I should cease to pray for you for then I should not teach you the right way A Minister can never preach to his people that prayes not for his people It is the art of Thanksgiving a man cannot be thankfull if he cannot pray Psal 116. 12. It was the meanes whereby the Prophet David would be thankfull to God he would take up the cup of salvation and call on the name of the Lord. A man hath not a good servant unlesse he can pray for his master see the storie of Abrahams servant Gen. 24. Prayer helps to perform all other good duties How dost thou thinke to have benefit by the Word unlesse thou be fervent in prayer with God to get a blessing upon it We can do nothing but by begging Secondly as Prayer is the art of all arts so it is the Compendium of all divinitie Therefore to call zealouslie on the name of the Lord is to be a Christian Whosoever shall call on the name of the Lord c. It includes repentance humiliation sorrow for sin joy in Gods goodnes thanksgiving for mercies obedience to his commandements yea the whole dutie of man therefore we must labour to be importunate in prayer A Reasonable soul is eminently all souls so Prayer is eminently all good duties Psal 72. The prayer of David the son of Jesse that is all his repentance in all passages he did humble himself before God all Davids duties are included by the name of the prayer of David the son of Jesse And therefore thou hadst need to make much of Prayer for thou canst never repent unlesse thou pray well Thirdly Prayer is a mans utmost reference a man cannot have Christ but only by Prayer 'T is bad enough for a man to be a Drunkard or to live in any other sin but yet after all this if a man have the spirit of prayer there is hope of this man if after all his sinnes committed he can pray to God there is hope But for a man to sinne and not to be importunate in prayer is dangerous What saith the Psalmist They are corrupt and become abominable they have not called on the name of the Lord Psalm 14. 4. Oh fearfull condition Fourthly Prayer is that which Gods people have though they have nothing else it is the beggers dish as I may so call it A begger hath no way to live but by beging thererefore he had need beg hard so we have nothing to live on but praying I mean nothing that is to be done on our side all the promises of God are to be gotten by prayer Suppose a man have nothing to live on but his fingers ends no house nor land nothing left to maintain his wife and children but his fingers ends will he not be toyling all the day he is a day-labourer as we use to say So to pray earnestly is a Christians fingers ends When a house stands but upon one pillar will not a man be fearfull and carefull of that pillar why Prayer is a mans pillar is this be gone down falls all the hope of salvation Fifthly Prayer is that which hath the command of Mercie we are such unprofitable servants that Mercie will not meddle with us unlesse it be commanded Patience is loth to beare we have so provoked God that Mercie is loth to make or meddle with us for unlesse it have command from God it will not admit of any soul When David begged for loving kindnesse he was importunate else mercie and loving kindnesse would not look on David Psal 42. 8. Sixthly Prayer is Gods delight The supplication of the wicked is abomination to God but the prayer of the upright is his delight Prov. 15. 8. The

the Image of God in him that me thought Christ Jesus walked in him alive upon the earth how much true service sincere obedience fervent and faithfull prayer had the Lord out of that poore cottage wherin he lived If ever there were a true child of Abraham and an heire to the promise this was hee if ever there were among us a true Israelite in whom there was no guil this was hee If ever there were amongst us a true Christian that shined as a light to those amongst whom he lived this was hee If ever there were amongst us a poor man rich in faith this was hee In his life he was a patterne to all that knew him so contented with his estate so diligent in the duties of his calling whilst health suffered In sicknesse untill death whilst speech continued so comfortable that I never came to him but I went away bettered by him O how did hee exhort and stirre up all those that came to visit him to hold out constantly unto the end to grow and increase in those good beginnings which they had made how often and how excellently would he speake of the benefits which wee have by Christ even the pardon of sin more like a Divine then a common Ghristian and so feelingly did hee expresse the certaine pardon of his owne sin even the sweete assurance thereof that it did my heart good to hear him Often did he deplore the state of these evill times in which we live from which the Lord hath now taken him away Often did hee with tears bewaile the state of this congregation and their unfruitfulnesse under the ministry of the word How did hee even with teares pray for his enemies he had some enimies but they were such as his piety religion and care to keep a good conscience made enimies unto him touching whom I must say that which without trembling I cannot speak that as they refused his society while he lived and sought to thrust him from among them so I feare that where he now is they shall never come except they repent O it is a fearfull thing to hate a man for his religion and piety but such was his love and compassion towards them that he did often with teares lament their estate and pray for them At the mention of death he would still repeat the point not long since delivered that he that would have comfort in death must goe beyond death even to that glorious inheritance to the which we are passing through death and never in my life did I ever see any man so comfortably and contentedly adresse himself to encounter with death as he did O said he this is the time that I have long waited for and as the pangs of death grew neerer so used he the more comfortable speeches saying with Paul I desire to be dissolved and to be with Christ now shall I see my sweet Saviour whom I have longed for and when death was even upon him he said come Lord Jesus come quickly and so with admirable patience endured the pangs of death after prayer with him when his speech began to faile I exhorted him now to look up to his Redeemer who was ready to receive him into his Masters joy and I spake something out of the Revelations touching the happy estate of those that die in the Lord adding further that all this comfort we have by Christ He answered with these his last words which with much difficulty he spake saying blessed be his glorious name blessed be his glorious name and thus this faithfull servant of Christ and heire of blessing gave up his breath in blessing God and died praising that God to whose praise he had lived And what should I say more but as David said of Abner died Abner as a fool dieth died this our brother as a fool as a worldling as a wicked man dieth of whom no reckoning is to be made no precious is his death in the eyes of the Lord and in the eyes of all that fear the Lord and blessed shall his memory be yea all that knew him well will call him blessed And for my own part so often as I shall think of his death and often I must think thereon my soul shall wish and pray Oh let medie the death of the righteous and let my last end be like unto his Amen THE SIGNES OF GODS forsaking a people Preached by That laborious and faithfull Messenger of CHRIST WILLIAM FENNER Sometimes Fellow of Pembroke Hall in Cambridge and late Minister of Rochford in Essex Being the last Sermon that he preached THE SIGNES OF GODS forsaking a people JER 14. 9. And we are called by thy Name leave us not TWo things Brethren and beloved in Christ Jesus are intended and expressed by the holy Prophet from the first verse to the 13. verse There is first a denomination of a judgement and that is dearth or famine from the first verse to the seventh Secondly the sword is threatned to the thirteenth verse he will send the famine then the sword and he will not bee intreated Then in the eighth and ninth verses we have the importunate prayer of the Church to turne away these judgements And the prayer is marvellous sweet in confession where they confesse their sins and seek to God for succour First they desire God that he would not take his providence from them why stayest thou but for a night verse the 8 as if they should have said it is marveilous strange that thou behavest thy self so like a stranger thou seest our sorrowes and dost not help us thou perceivest our troubles and thou regardest us not It is strange it is strange that the God of Israel stands as a man astonished that thou that hast heretofore received us shouldst now stand as a man amazed and astonished as if thou wert weary of this thy work and couldst do no more as if thou shouldst say Ierusalem cannot be saved and Judah cannot be succoured Secondly they desire that God would not take away his presence from them leave us not to our selves say they let us see thy face though we die yet let it be in thy presence yea though thou help us not yet it doth us good to look upon our Saviour and thou canst help us and thus you see the arguments wherewith they presse the Lord how sweet they are viz. First thou art the hope of Israel Alas if thou forsake us we are all lost our hope is not in the meanes only but our hope is in thee leav us not for thou art the hope of Israel it is the task that thou hast taken upon thee leave us not therefore Secondly thou hast made thy selfe a Saviour and now is the time of trouble therefore now performe what thou hast undertaken Thirdly thou art in the midst of us that is thou art a great Commander amongst us alwayes ready to succour us and wilt thou now see us perish thou art more neer to us then the

soule and conscience will be galled and troubled still it must bee the God of peace that must speak peace to troubled soules It must bee the God of peace that must speak peace to a distressed soule to a soule that is damned in it selfe it is hee that must say I will bee the strength of their hearts and their portion for ever no marvell then if a poor soule cryes to God when happily the heart is full when the soul gnaws and cries within it selfe I am damned I am damned happily the palate is pleased with delicates when the poor soule for ought it knowes must goe down to hell oh then beloved if you will have safety goe where God is for every good gift comes in with him if once a man hath got God into his company hee hath all good things with him God blessed Obed Edoms house for the Arkes sake now the Arke was a type of Christ and where it came many blessings came with it even so when God comes unto a people they are married unto him in righteousnesse in judgement in loving kindnesse and in mercies for ever Hosea 2. 9. When a man is married to a wife all is his so get Christ and all is thine and then what wouldst thou have more God speaks to the raine and it heares to the corne and it heares but if thou be in Christ hell and death are thy servants but they that have outward things only as profits pleasures or the like they have their ruine unlesse they have Christ with them get Christ therefore for if hee be wanting all outward and inward dangers befall that man or that Nation woe be unto him or them that are without God For though they bring up their children yet will I bereave them that there shall not bee man left yea woe also to them when I doe depart from them Ephraim as Tyrus is planted in a plesant place but Ephraim shall bring forth his children to the murderer Hosea the 9. 12 13. verses True indeed woe bee unto that heart County or Kingdome that God is departed from when God who is the God of mercies and all consolation is departed away who can but pitty that soule County or Kingdome who will not submit to Gods peace consolation and salvation when God parts all miseries follow for that man that makes no conscience in out-faceing God in the Congregation mark what the text saith Dent. 28. 15. I will forsake them and many miseries shall overtake them and when the floud gates are once up then comes in all evils And then they shall say are not these things come upon us because God is not with us If therfore we would avoid woe and sorrow slaying and killing one another if the wife would not see her husband killed before her tender eyes and the man see his wife snatcht out of the world by the hands of wicked men then leave not God but hold him fast and then evill dayes will depart from us It is our holding of God that keepes miseries from us oh then what shall wee think of them that are weary of God and that say to the Almighty depart from us Job 22. 17. Ob. But are there any amongst us that are weary of God I hope there are none such amongst us I answer thou that art a servant and rejectest the Command of thy Master in it thou doest reject God and all such as have a mean conceit of the worship of God and the word of God and thinke that prayer or preaching is continued too long I say these men know not what they thinke or say but certainly it is because they would be freed from the Ordinance of God well God will free thee from them one day I will warrant thee and then thou wilt bee in a miserable condition oh that thou wouldest pitty thy poor condition but thou that art weary of Gods ordinances and of his mercies his presence and patience know thou that thou shalt bee deprived of Gods goodnesse and thy portion shall bee with those that hate God in this life here and after this life if thou repent not thy portion shall bee with them in Tophet where the worme dyeth not and where the fire goeth not out and then thy crying will not availe God will bee God over thee in destruction yea when he hath spurned thousauds and ten thousands into hell such as thou art then shalt thou bee the everlasting object of his never dying wrath then notwithstanding all thy shrill cryes though thou couldest be heard out of that dungeon yet were thy help never the near for God is God still I advise thee therefore what to do whilst thou art here in this life make thy peace with God in Christ and lay thy selfe low before him and bear patiently his hand in his wrath which thou hast deserved And marke what I say thou hast deserved to bee in hell an hundred times that is the least and therefore bee contented with thy condition for thou hast chosen death rather than life and God should wrong himselfe and thee also if he should not let thee have thy choosing Will not these things move you my brethren Me thinks I see your colours rise I am glad of it I hope it is to a good end you may be wise and happily so wise as to choose life rather then death Now the Lord grant it for see delights not in your destruction I will adde one word more to leave the more impression in your hearts my desire is the health of your soules though my meat seem sowre yet my minde is the will of God Thou man or woman that canst not abide so much Preaching but standest upon thorns whilst it is preaching Too much of one thing you say is good for nothing You do as much as say you will not have God with you you will have a little of God but you will have more of your pleasures is this your desire your delights Know then whosoever thou art that hast an ill will to God and his Ordinances and wilt not have the gospel in the purity of it thou shalt have thy desires Thou sayest depart Preachings and so it shall thou shalt have thy desires When thou shalt hear the trumpets sound and when thine eares shall tingle with the sound of war then depart for ever you that are weary of God get you down to hell for ever Fulfill your base lusts then will God say for I have fed you on earth this twenty thirty forty fifty nay sixty yeares and upwards and my milde Word could not rule you nor prevail with you and therefore now get you to hell and there remain for ever Think thus with your selves will God serve me thus yea that he will for he hath prepared a place for the proudest Kings Princes Monarchs Captains c. that are or ever were in the world if they will not be ruled nor guided by God and his word See Isa 30. 33. the