Selected quad for the lemma: death_n
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A34900
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The light of Gods countenance: or, The glory of God in the face of Ghrist [sic] Jesus infinitely out-shining all earthly vanities. Set out in a sermon preached at Lantilio Pertholy, in Monmouth-shire, June 5. 1653. By John Cragge, Master of Arts, and dispenser of the gospell there.
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Cragge, John, M.A.
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1654
(1654)
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Wing C6787; ESTC R215238
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20,478
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30
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aloft as a train of Gun powder dicto citius one faculty inflames another till the whole man be in a combustion and that so fiercely so furiousty so outragiously that neither Reason nor Scripture Counsels nor Reproofs Fear nor shame can reclaime them Thus you see the universality and extremity of it 4. That their lusts and labours are endless in pursuing these vanities as their onely end we need not toyle to prove as before in the voluptuous We will instance now in the Covetous Man whereof the one thinks the other the greatest fool in the world the one for sparing the other for spending and yet the Seripture calls them both fooles O consider how the caresof the world rush upon them in the morning as soon as they awake accompany and rack them in the day scare them in the night follow them to bed hinder them from sleep affright them in their dreames and for what to build stately Houses purchase Lands heap up Riches procure Dgnities make Marriages joyn Kindreds as though there were no Death no Grave no Resurrection no Judgement no God no Devill no Heaven no Hell hereafter Thus it is proved in patricular a word or two in generall and we will passe on First by the testimony of Heathen men that had but the lgith Nature of the Apostles that had the light of Inspiration of Christ that was the light it selfe and so we have found the Spring First That Heathen men that were of the world should discry this enormity of the world and they that were blind-fold should espy others go astray had been a wonder if it were not so palpable so universall so extream that the very blind might grope it that well might Juvenall say Prima fere vota tantis notissima templis divitiae ut Crescant Every mans first wish's first prayers are when he enters into Church that riches may increale Were it a satyre or too harsh a reproof to say so in therese dayes The truth is our Doctrine now is farre purer than the Heathens were but in point of practice we differ little I doe not speak of all but as my Text leads me of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Secondly Of the Apostles take one for all 1 John 2.16 All that is in the World is the lust of the Flesh the lust of the Eyes and pride of Life Lust of the Flesh as carnall Recreations Banqueting Laughing Playing lust of the Eyes Riches Wealth Profits pride of Life as vain Glory Promotion Nobility carnall Wisdome Beanty excess in Apparrell these almost share the world amongst them if there be some Saints of purer metall it is but like a veine of Gold mixt with much Dross none pure and altogether refined but those triumphant in Haven Thirdly let him witnesse this that mnst judge us all our Saviour amongst that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or throng of sutors that press'd upon him while he sojourn'd here how many surd forthis world how few for the world to come Indeed some troubled with Issues of Blood Lepers Blind Lame Dumb Lunatick possess'd with Devils came to him but for clensing originall Sin leprosie of the Soul blindness of the Heart lameness of the Affections spirituall Phrensies casting out legions of Iniquities he had almost as few Suitors in his Life as Rescuers at his Death There came indeed two or three to him to ask what they should do to attaine Heaven being told that they must sell their Goods forsake the World as that Cardinall that would not forego his part in Paris for that in Paradise they forsook Christ and clove to the World The Jewes hoped the Romans feared Herod was troubled Caesar was disquieted his Enemies were jealous his Friends and Apostles stood expecting and all but for a temporall Monarchy when that failed they failed onely a Thief that was nayled with im sticked to him and what thanks was that to him now to contemn and crucify the world that had already condemned and crucified him Thus the proof in generall arguments and reasions farther to confirm it may be four 1. The first is drawn from the Worldings ignorance many make choice of these vanities highly prize them earnestly pursue them rest in them being got because they know no better our Eyes are blind our Eares deaf our Understandings darkned our Hearts dull our Affections dead our Consciences seared that they cannot discern spirituall things God Glory and Life everlasting This Christ witnesses with his Word to the worman of Samaria Si nosses petiisses if thou hadst known thou wouldst have asked With his teares over Jeresalem Luke 19.42 O si nosses Oth at thou hadst known the things that belong to thy peacel By his pangs in his Agony Si nossent if they had known they would not have crucified the Lord of Glory Butlwhat then because we are blind in spirituall are we therefore quick sighted in temporall things because we know no God shall we know and proze the World the more Yes Owles and Bats that cannot see in the day are so much quicker in the night Noals that have not eyes to look up to heaven are the best armed for digging in the earth Mans soul is a discouersing creature that must needes bring conclusions from some premisses if it know to better than the world it will conclude the world is best God and his Word should be the food of our soule but for lack of that like a greedy distempred stomach it will feed upon any thing even as the disease the wolfe upon the corruptions of our own filthy flesh The Philosophers reason concludes here the Sphinx and Eagle are quicker in sight the Vultur in smelling the Spider in touching and so in the rest than man though he be of a nobler complexion because nature hath bounded them there induing him farther with reason which darkens the inferiour faculties as the Sun the rest of the Starres so if Gods grace shine in our hearts all worldly glory is darkned Beauty seemes a painted snaile Riches but vanity Honour but a blast of idle winde But if we make this brittle glassy world which should be our Perspective and spectacles to look up towards Heaven our looking-glass our own vanities will reflect upon our eyes as Pigmalion with his picture or Narcissus with his own shadow we shall dout upon our selves the world and the flesh 2. The second reason is drawn from our indistinct knowledge for though we know heavenly things in part yet so fully so plenarily so distinctly as these below what man amongst us so ignorant so bruitish that hath not heard of Heaven cannot discourse of Heavn sometimes thinks not of Heaven meditates not that there will come a day of death of judgement that our life will vanish away as a smoak as a vapour as a dreame and as death leaves us so judgement will finde us But alas this Knowledge is but Ignorance cannot distinguish us from Reprobates nay from Devils they know more of this by
the things of this world become hurtfull respectu mediorum when they care not by what means swearing lying fraud guile cousenage oppression extortion dum potiantur modò so they may get them rob Belly Back Wife Children Friends Kinsfolks such the blood of Orphans oppress the Widow grind the face of the Poore use false Weights and Measures deceitfull Billances speak like Angels practise like Devills have ravenous clawes under their Harpyes saces Peacocks feathers Dragons tayles care not what point in the compasse that winde blowes what Religion be professed so it bring them profit In a word forgoe Credit Soule Conscience Heaven and Salvation for them The second use arising from the premisses may serve to reprove three sorts of men First Those that make Mammon their God Wealth their Felicity rest here in things below as if they had an abiding City Whether shall we now first chide or weep to see that foretold by S. Paul 2 Tim. 3.2 in these last dayes come to passe Men Lovers of their own selves Covetous Boasters Proud Heady high-minded more men lovers of Pleasure than lovers of God Would it not make one's heart to bleed to see Christians in name live Epicures lives in deed eat drink and be merry for to morrow we shall die like the fool in the Gospel sing Requiems to their souls Luke 12.19 Scule thou hast goods laid up for many yeares live at ease eat drinke and be merry with Achitophel trust in Policy with Senacharib in strength of Armies sacrifice to their own nets and draggs never sincerely think of God alwayes think of the World and though they seem first to pray for spiritual things and afterwards for temporall their affections reades them backwards like figures valuing the latter ten times more than the former Secondly this reproves and lashes those if they have not inward lashes enough that torment themselves with carking and will never be satisfied that enlarge their desires as Hell as Hell in desiring all end lesse infinite receive Hell into their Soules here and without repentance be received for ever into Hell hereafter Ah Brethren to see in many how this care breaks the Leggs looses the Joynts consumes the Marrow burns up the Spirits dries up the Moysture wounds their Hearts deads their Soules and murders their Consciences Thirdly this reproves those that care not who trouble the Water God Angels Devils or Men so they be cured come preferment from East West or South so they enjoy it Let Joseph lie in Prison Daniel in the Lions Denne the three Children in the hot fiery Fornace so they laugh quaffe with Belshazar fare deliciously with the rich Glutron oppresse with Zacheus lie to their owne Consciences with Ananias so they may enjoy their darling pleasure profitss delights with Felix Agrippa Festus forsake Christ for the present world betray Father Mother Brother Sister dearest Friend for gaine Flatter Seduce Crouch looke Bigge use courteous Equivocations carry many Faces under one hood with Judas betray our Saviour for money O that many mens consciences did not witnesse this I say O that Countryes Villages Townes Cities Markets Fayers publique Courts and private Families did not testifie this The third use should serve to examine our soules whether we be of this number that thus preposterously excessively by inordinate meanes stand for the world or no But alas the symptomes and disasterous effects it works if every mans conscience would give up a bill shewes the disease is too epidemicall let us rather use means for the cure first ripping up the sore then apply the salve 1. First consider all things of this world separated from Christ are but vanities Let the ambitious mans pride be a looking glasse for this see how he robs all creatures to adorne his body from one takes his Wooll from another his Skin from another his Furre from another his Excrements as Silke from Wormes beggs Pearles of Fishes diggs into the ground for Gold and Silver turnes up the sands of the Sea for precious Stones then Peackock-like pride themselves in these which are but liveries of Beasts skum of the Earth badges of Sinne earnests of Death and recognisants of Hell And as these so Riches Honour Wealtth are but vaine Why should we then cark for them Obj. But you will say how can we live in credit with out this inordinate carking Answ Yes What if thou goe bare wholsoms Frize is better than infected Velvet What though thou fare hard drye Bread is better than poysoned Dainties What though thy childred be kept Short It is better to pinch them than to feed them with blood What if thou must yet come lower It is better to fall into the Dust than into Hell with the damned 2. Secondly they are not onely vanities but also deceits that Promise faire but performe nothing golden Apples of Sodom a deceitfull Laban a false Merchant a cunning Fisher that layes pleasant Baits on dangerous Hooks a Strumpet of Babilon that gives poysoned Drinks in golden Cups an alluring Jaeb a flattering Joab betraying Judas Goe over the whole world behold Counties view Provinces looke into Cities hearken at the Doores and Windows of private Houses of Princes Palaces of secret Chambers and you shall heare nothing but lamentable complaints one for what he hath lost another for what he hath not wonne a third for that he is not satisfied ten thousand for that they are deceived 3. Thirdly as they are Deceits so they are also Torments that afflict the Body wound the Soule gall and gash Conscience they bring vexation of Thoughts tribulation of Feares pricking of Cares unquietnesse of Soule Flyes of Egypt grapes of Sodom clusters of Gomorrah gall of Dragons poyson of Cockatrice that brings a Curse with them that will be a Canker in thy wealth a Moth in thy richest Garment a Worme in thy tallest Cedar a Rust in thy purest Gold which one day as the phrensie of Caine despaire of Judas madnesse of Achitophel trembling of Felix will dump all thy delights who therefore if the whole World were a Globe of Gold the Earth a Center of Diamond if the Heavens poured downe Balme and the Cloudes showred downe precious Oyntment if Sea and Land Sun and Starres payed tribute and every yeare that went about strove to crowne them with Goodness who I say would shackle his soule within that stinking Dungeon of this World but would rather look through the grates and crevises of the flesh at God a fixed Starre of glory farr◠above any moveable Firmament So we have done with the former part of the Text this point we passe on to the latter Lord lift thou up c. These words are an Epiphonema occasioned by the premisses partly Declamatory inveighing against the folly of the Worldlings partly Acclamatory petitioning God partly Consolatory comforting the Saints in the person of David By this Asyndeton here that these words are coupled to the former by no distructive note as but Lord are yet Lord we may