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A96652 A good and seasonable caveat for Christians. Delivered in a sermon at the funerall of the right worshipfull Sir Charles Shirley, Knight and baronet, in the parish church of Breedon, in Leicester-Shire. / By John Wilson, Master of Arts, and preacher of Gods word in the sayd parish. 7. Octob. 1646. Imprimatur, Jo. Downame. Wilson, John, of Breedon, Leicestershire. 1646 (1646) Wing W2899; Thomason E1182_5; ESTC R204901 27,614 71

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eighth verse your adversary the Devill saith he goes about daily like a roaring Lion seeking whom he may devoure 1. Pet. 5. 8. In which description you may finde foure properties in Sathan which makes him a most terrible enemy First his power Secondly his malice Thirdly his subtilty and Fourthly his sedulity or diligence to harme us Goliahs power made him seeme so terrible that Saul and all Israel were dismayed when they heard of him 1. Sa. 17. 12. Doegs malice made him seeme terrible 1. Sam. 22. 22. Achitophels pollicy made him seeme terrible 2. Sam 15. 31. and the enemies of Israel were accounted terrible in respect of their swiftnesse to destroy Esa. 5. 26. Now if one of these make an enemy terrible how terrible will that enemy bee in whom all these foure meete if an enemy be malicious as a Writer observes yet if he want power hee may peradventure consume himselfe with malice and hurt no other or if he have both power and malice yet if he want cunning and subtilty he may misse an oportunity to doe hurt or suppose he have power malice and subtilty yet if he be slowe and carelesse there is the lesse danger of him but where malice is accompanied with power and that guided with craft and all exercised with sedulitie and much diligence who having such an enemy will be carelesse and take no heede to himselfe Now if you please to review that 1 Pet 5. and the 8 verse you shall find that all these doe in a high degree concurre in Sathan your adversary the devill saith the Apostle goes about daily like a roareing lyon seekeing whome he may devoure his name devill and that which he seekes to devoure shewes his malice the lyon whereunto he is resembled demonstrates his power and subtilty the epithite roareing shewes his terriblenesse and lastly his walkeing up and downe shewes his diligence and sedulity which he uses to bring us to destruction Now beloved if wee had no other enemie but this Yet the consideration of his malice power and cunning should cause as to walke circumspectly and as wee are exhorted in my text to take heede to our selves The second enemie which I would have you take notice of is the world which though it inchaunt us with it's Circe's charmes and vayne promises of comfort to dote upon it yet it is a great enemies to us so great that David a man after Gods own heart bewayles his abode in it Psa 120 5. so great that Saint Iohn disswades from the loue of it 1 Ioh 2. 15. so great that Saint Paul desires to be translated out of it I desire saith he to be dissolved and to bee with Christ The third enemie is the flesh and indeede this is inimicorum p●ssimus quia proximus the worst because the most neere adhering to us it is an enemie quem nec fugere nec fugàre possumus circumferre ●um necesse est which wee can neither fly from nor cause it to fly from us but must of necessity carrie it abou● us this as the Trojan horse hath in it many enemies such as are noysom Justs ungodly thoughts which warre ●●ainst us in their severall orders there bee thousands mor● enemies which conspire against our welfare but the time will not permit me to pu● downe any more of them in this list therfore I forbeare any farther enumeration of them and hasten to the third reason why we should all take heede to our selves and walke circumspectly which is this Because wee must all answere for all our thoughts words and deedes It is appointed for all men to dye and after death the judgement He. 9. 27. so Re. 20. 12. I saw the dead small and great stand before God and the bookes were opened and the dead were judged out of those things which were written in the bookes according to their works There be two things that deale impartially with all men Death and the Judgement of the last day That death deales impartially you see proved in that it strikes with the same foote as well at the pallaces of Princes as at the cottages of poore men 't is true that there is a great deale of difference betweene man and man in three respects First in respect of naturall endowments some are wise others fooles some beautifull others deformed some of an affable and courteous disposition others are sordid and immorigerous secondly in respect of spirituall graces some are spirituall sanctified with grace others carnall sold under sin some are patient in the greatest tribulation and others querulous and murmurers in the least some there are whom nothing can make proud or elevate them above their brethren and others there are whom things worth nothing transport in a sphere of pride above their betters thirdly there is difference in respect of future eternity some there are who are vessels of wrath and firebrands of Hell to whom it shall be said Ite maledicti goe yee cursed into everlasting fire prepared for the Devill and his Angels and others there are who are Children of God and Heires of the Kingdome of Heaven to whom it shall be said Venite benedicti come yee blessed Children of my Father receive the Kingdome prepared for you Yet though it be true that there be such difference between man and man in these respects if we looke upon death and the judgement that they have of the righteous Judge at the last day we shall finde that they have no respect of persons as for death it doth equalise the Peere of the Realme and the Peasant of the Country the life of man is like a play or interlude You know before the play be begun the Actors are fellowes in the play there appeares a great deale of difference some are Kings and others Subjects some Judges others Prisoners some rich others beggers and after the play is ended there is little or no difference between them even so is it with men while we act our parts on the vast stage of the world there appeares a great deale of difference between us some live in the mountaines of riches honors and preferments others in the vallies of meane and low estates yet when we have severally acted our partes death will make us all equall Him that sitteth on the Throne with him that lieth in the field him that holds the Scepter with him that holds the Plow the rich with the begger wise with foolish by turning us all into the prime element dust whereof we are composed And as death deales impartially with all so will the judgement of the last day There Qualem unusquisque habet conscientiam talem habebit Judicem whatsoever conscience a man hath such a Judge shall he have either excusing or accusing him there no bribes shall corrupt justice no intreaties protract it no opposition hinder the passage of it but there every one shall receive without partiallity according to
A man may lose his estate and may recover it with more then he had before he may lose his health and may recover it with more then he had he may lose his credit and may recover it with more estimation then he had before but if once he have lost his soule he must never looke to recover that againe Poets and Historians writ of some that have gon to Hell and returned againe as of Ulysses that went thither to consult with Tiresias Aeneas that went thither to talke with his Father Anchises Orpheus that fetcht his Wife Euridice thence Pythagoras also that going thither reported at his returne that he saw Hesiod tied to a brazen pillar and Homer hanging on a Tree full of Snakes for feigning such things on the Dieties Admiranda canunt sed non credenda Poetae these be strange things but they are not true for the Scripture assures us that there shall be no returne from Heaven or Hell If any man be cast into Hell though his eyes gush out with rivers of water yet there shall be no one to comfort him no one to helpe him no one to doe so much as coole his tongue with a drop of cold water O that we had hearts to consider this that so we might take heede to our selves and keepe our soules diligently 5 Rea. Lastly we should looke carefully to our soules for if they be lost body and all is lost and if they be safe body and all will be safe for where the soule at death goes before the body at the resurrection will follow after Good to this purpose is that of Chrysostome if saies he we neglect the soule the body cannot be saved for the soule was not made for the body but the body for the soule he therefore which neglects the soule being the first and chiefest part and mindes the body only loses both but he that seekes after the salvation of the soule though he neglect the body yet by the soules salvation the body also shall be saved which is most elegantly set downe by Aristotle Lib. 7. metaphysic ex sanitate animae fit sanitas in corpore by the safety of the soule safety is wrought to the body If you have but so much faith as a graine of mustardseede to lay hold on Jesus Christ as the Saviour of your soule your body shall be sure to be saved also Rom. 8. 32. he that spared not his owne Son but gave him to death for us shall he not with him give us all things else that are necessary I might give you more reasons why we should seeke so diligently after the salvation of our soules But I must not be totus in singulis I therefore proceede to Application and the use which we shall make hereof is twofold First it serves for confutation Secondly for exhortation 1 Vse of consutation Have we such great cause to seeke diligently after the salvation of our soules Sure then they are much to blame that care more for temporall things then they doe for the salvation of their soules Some prodigalls what cost doe they bestow upon Houses Horses Hawkes Dogs and what cheap account do they make of their souls the House must be magnificently built and furnis●t the Horse must be pampered and kept fat and faire {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and all things must be brave and gorgeous but there is no care taken that there be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a beautifull soule I have read of a spruce Roman that riding through the streets of Rome on a leane horse was demanded by the Censor why hee being so spruce a man rode on so poor a horse Unto whom he answered ego curo incipsum servus vero equum I take care for my selfe but my servant for my horse In like manner I doubt there are many that onely take care for their bodyes but neglect seeking after the salvation of their soules Some there bee that esteem more of agility of body then fervency of spirit others esteem more of strength of the body then grace of the soule others there be that esteem more of beauty of the body then purity of the soul and if such as these have beauty how doe they mince and trip it up and downe contemning and despising others and yet God knows beauty is but a deceiving vanity favour is deceitfull and beauty is vaine Forma est mera deceptio visus beauty is a meere deceiving of our selves a meere flout a meere scoffe For what face is there bee it never so beautifull in youth but if it live long it will be plowed with the furrows of old age and if it live not to old age yet it is subject to deformity many other wayes and yet some are more enamoured with this vanity then they are with their soules The covetous man cares not what becomes of his soule so he may have but plenty of riches these count wealth the summum bonum the chiefe good and therefore seek onely after it and not after the salvation of their soules these are the seed of the Serpent and indeed have the curse of the Serpent sticking on them to licke the dust these covetous wretches deface the image of God that was stamp't on them by continuall rubbing against the earth these like wormes and no men crawle upon the ground or like hogs they go rooting downe-wards in the earth and indeed they may well be compared to hogs for as hogs are alwayes rooting downwards in the earth and seldome or never look upwards till being ready to be killed they are layd flat on their backes and forced to it so these covetous miscreants goe groveling downe-wards and lye scraping in the dung-hill of this world and never looke upwards or thinke of heaven or salvation till wrestling with the pangs of death they are thrown flat on their backes and then perhaps the Minister is sent for the sacrament and heavenly things desired but if the Minister perswade them before this time to be weaned from the world and to seeke diligently after the salvation of their soules they are ready to say as the devils to our saviour art thou come to torment us before our time they are loath to be saints too soone and if they must needs be weaned from the world they would put it off till the last day and houre of their death when they can enjoy it no longer It is fabulized that the crab gave the Serpent his deaths wound for his crooked conditions and seeing him stretch himselfe out straite said At oportuit sic vixisse you should have lived so Let the covetous worldling that seekes not after the salvation of his soule take heed that when he lyes gasping as it were in the suburbs of death and begs for salvation that God answer him non at oportuit sic vixisse but thou shouldest so have lived as that thou mightest now have beene sit for heaven But