and your vertuous and worthily honoured Ladies greatest welfare are and shal be euer most powerfull and plentifull I rest alwaies prest to be proued your Worships in all Christian obseruancy truly deuoted RICH. CARPENTER To the Reader CHristian Reader though it bee often true that he which putteth in Print what hee preached in the pulpit bindeth himselfe to loose a portion of his former reputation because heereby his sayings become dispirited and without life in regarde whereof the Author of this Sermon could haue wished that the day of its birth had beene the day of its buriall yet notwithstanding yeelding to the often and earnest importunity of his friends and ayming rather at thy benefit â—hen affecting his owne credit hee hath beene content to suffer the same in its natiue attire without any new dresse at all to passe to the publike view and thy proper vse Vse it then peruse it at thy pleasure and enioy it in the Lord for thy greatest good in life and comfort in death Thus neither desiring to bee commended of the ignorant for learned nor caring if hee be condemned of the learned for ignorant but wishing to both as to himselfe the increase of all true sauing knowledge and Christian happinesse hee biddeth both thee and them heartily Farewell Suspend thy iudgement censure not in hast But ere thou iudge the first first reade the last THE SOVLES SENTINEL IOB 14. 14. If a man die shall hee liue againe All the daies of mine appointed time will I waite till my changing shall come THis whole Chapter Right Worshipfull is as a large mappe of mans misery and mortality and this verse now read vnto you is as a liuely mirror and looking-glasse of Christianity representing at once three proper obiects to the Diuision eye of our vndestanding 1. The frailty of this life present 2. The certainty of the life to come 3. The duty of watchfulnesse to be performed in the former that we may ioyfully attaine the latter First the fraile condition of this life is exhibited to our view by way of supposition h. v. If a man die implying by force of Logicke this plaine and peremptory proposition Man must die there is no remedy Secondly the certainty of our resurrection after death is offered to our apprehension by way of Question h. v. shall he liue again where by a question of admiratioÌ„ he doth put it out of all doubt and question as a Greg. Mor. D. Gregor noteth on this place that man dying shall surely rise and liue againe Thirdly the duty of watchfulnesse and wayting for the dissolution of this life temporall and the restitution of the body to the soule in another life eternall is commended to our consideration h. v All the daies of mine appointed time as Tremelius interprets it or of my warfare as D. Greg. and Ierom read it will I waite till my changing shall come Wherein three particulars are remarkable The first is a secret concession or granting of that which was before questioned The second is an open confession that our time here is prefixed as the time of Sentinels in a watch of Captaines and souldiers in the warre so that when the great Generall of heauen and earth shall cal away the greatest there is no meanes of withdrawing no place of auoyding no power of resisting The last is an expresse declaration that this war-fare shall haue an end a change shall come which of the wicked is to be feared the godly to be desired all to be expected These Beloued in Christ Iesus are the seuerall streames into which this welspring of liuing water naturally deuideth it selfe From the which very many profitable Christian instructions for the edifying of vs in an holy faith and godly life might easily be deduced But as the Eagle which Esdras saw in a vision d 2. Esd 11. 1 had twelue wings but onely three heads and as the vine which Pharaohs Butler saw in a dreame e Gen. 40. 10 had many clusters but three chiefe branches so this fruitfull parcell of scripture hauing many wings many clusters hath yet but three maine branches and heads or principall points of doctrine of me to be discussed of you to be considered if the Antecedent of my text with the consequent the Interrogation If a man die shall he liue with the Inference and illation All the daies of mine appointed time will I waite c. bee rightly compared together 1. Obser The first that The terme and time of our life is appointed and die we must by ordinary prescription and this I will terme mors in Olla death is our lot 2. Obs The second that A change shall come by death and there shal be a generall resurrection and this I will call spes in vrna hope is in the graue 3. Obs The third that wee ought to prepare dayly for death and to liue in continuall expectation of the iudgement to come particular and generall and this I will entitle Viaticum in Via prouision in the way to bring vs to the iournies end of euerlasting felicity of each of these and their vses in their order as God shall giue grace and assistance and you rightly regarded continue your Christian attention and patience and first of the first 1. Doct. The time of maÌ„s life is determined Mors in Olla death is our lot and death by no man by no meanes can be avoided f Seneca Vita cito auolat nec potest retineri mors quotidie ingruit nec potest resisti Life flieth away speedily and cannot be retained death commeth on as hastily and cannot be resisted What one writeth wittily of the GraÌ„marian that being able to decline all other Nounes in euery case he could decline death in no case the same may serue fitly for euery mans Motto and Memento The longest liuer hauing no stroÌ„ger charter of his life then that g Iob 14. 2. He shooteth forth as a flower and is cut downe vanisheth as a shadow and continueth not Yea the very stoutest and strongest Gaeber the man of might prowesse command and greatnesse as the word in my text importeth must yeeld to deaths stroake and daunce in deaths ring leauing behind him onely this poore remembrance h Ouid. 12. Metam Iâ—m cinis est de taÌ„ magno restat Achille Nescio quid paruam quod â—ix bene compleat ornam If a man die death is inexorable ineuitable and admits of no ifs and ands man i Gaber whatsoeuer or wheresoeuer he be must needs die Iamuth Man in the old testament hath three appellations hee is called Adam red earth homo ab humo in respect of the substance whereof hee was first created Aenosh mortall or wretched in regard of the misery to the which by his fal he was inthralled Ish or Gaeber vir a virtute maÌ„ indeed for his vertue valor as here he is considered But notwithstanding these different appellations man
well resolued to dy as before yea more for as hee held his life by many fallings risings by many faintings and refreshings in greater affliction so hee had death in greater affection his soule drawing neerer to God as his body to the graue so that about the end of the said Saint Stephens day with S. Stephens affection praying and commending his soule to the custody of his Sauiour he peaceably ended his daies and gaue vp the ghost Sic sic iuuat ire per astra To liue saith the Stoike in Seneca is but to doe as our base groomes and beasts doe but to die wisely constantly comfortably is a worthy matter Thus this knight to the iudgement of man died and departed Worshipfully you know he was descended but most honourably may I now say is he ascended He is not here The garment which hee wore of borrowed earth hee hath left to be restored to the earth againe and in the better part of himselfe hee is gone his soule as I hope passing out of Adams body into Abrahams bosome And now being gone I forbid not his parents to waile for him as Dauid did for Absolon 2. Sam. 18. 2. Sam. 18. 33. O my sonne Absolon ô Absolon my sonne my sonne I forbid not his familiarest friend and greatest fauorite to lament for him as Dauid for Ionathan Woe is me for thee my 2. Sam. 1. 26. brother Ionathan very kinde hast thou beene vnto mee c. I forbid not his wife Lady with the Halcinoe in solitary places to resound her griefe in lamentable accents for the losse of her mate As for his children brethren sisters and kinsfolke they may if they please for a time make lamentation for him like vnto that mourning of Hadadrimmon in the valley of Megiddon and they that are of his Zach. 12. 11. owne ranke Knights and Gentlemen may if they list howle for him according to that of Zachary Howle yee firre trees for a cedar is Zach. 11. 2. fallen howle ye oakes of Bashan for a defensed forrest is cut downe But my counsell vnto all is this Let not the Temple of God bee ouer sad ô temper your conceiued griefe for that which in him yee haue lost with a truly apprehended ioy of the happinesse which he hath found and as the Apostle aduiseth sorrow not without hope 1. Thes 4. 13. for him that is asleepe It is but a sleep which is mis-called death his graue is his bed and he shall awake as sure as he lay downe yea more fresh and glorious in the great day of resurrection Wherefore if this cast any of you downe that hee is now gone from you let this againe lift you vp that you must God knows how soone goe to him praeit non perit praemittitur non amittitur saith St. Cyprian in the Cypr. like case He is gone before he is not lost Non dolendum igitur quod decessit sed gaudendum quod praecessit Let vs not therefore bee sorry because hee is departed but rather reioice because he is exalted in the court of heauen where all that haue liued in Gods feare and dyed in his fauour are arriued in safety They are gone before and follow after we must and I hope we shall and I pray God we may Now the Lord Iesus grant vs all grace so to follow him and his faithfull seruants in holines heere that wee may raigne with him and the Saints departed in happinesse heerafter euen in the new Ierusalem where we shall bee good and not persecuted rich and not robbed Kings not flattered where we shall bee rauished with seeing satisfied with enioying and secured for retaining of vnconceiueable happinesse happie eternitie and eternall glory To the which hee bring vs that by his pretious bloud hath bought vs to whom with the Father the inexhaustible fountaine of goodnes and the holy Ghost the indiuisible power of them both wee ascribe and desire to bee ascribed all praise and power might maiestie and dominion now and foreuermore Amen Amen Viuendo morimur moriendo viuimus Ipse Qui bene disponit tempus vtrumque sapit FINIS
most feruent and vnfained affection each to other not but that your enemies and strangers yea all men in whom nothing but nature doth appeare are also to bee beloued but the fellow members of the same misticall body yea brethren by grace and adoption by calling and profession Chtistians begotten by the same word and spirit redeemed by the same bloud Heires of the same promise kingdome are to haue the chiefe seate of loue in your soules and as it were the highest and fairest roome of true affection in the house of your hearts This is my commandement that yee so loue one another 3 As I haue loued you That which I haue commanded in word I haue for your instruction and imitation practised in deede I haue made my life the example of my law and therefore may iustly require that loue at your hands whereof I haue exhibited my selfe a continual patterne before your eyes I haue most authoritie to command and my example should bee of most force to induce you will readilie imitate him of whom you thinke well especially hauing receiued some great benefit from him now of whom should you thinke better then of mee and to whom are you more beholding then to mee who haue indured a miserable life and must suffer a contemptible death for your sakes wherefore my disciples my friends my followers Loue one another as I haue loued you And with cheerefulnesse and constancie follow my example in this principall and most necessarie Christian duty of mutuall charity each to other This beloued is the full sense and meaning the maine drift and substance of my text Which as a fountaine of liuing water diuideth it selfe into three streames and in the diuision thereof commends to the duty of our obseruation these three distinct parts 3 parts 1. A commandement or law prefixed to win the Deuision greater reuerence and attention in these wordes this is my commandement 2. A duty of mutuall loue enioyned to worke in vs the deeper impression in these words That ye loue one another 3. A reason or motiue thereunto grounded on Christs example most worthy of imitation in these words As I haue loued you This is my commandement a commandement Illustratio â—â—â—tus of absolute soueraigntie and therefore to bee obeyed that ye loue one another a worke of excellent vse and commodity and therefore to bee performed As I haue loued you an example or president of singular sufficiencie and therefore to be followed This is my commandement Not an earthly Prince though his ordinance be as full of soueraignty as his seate of maiestie Neither heauenly Angells though in them all things make remonstrance of great power and glorious excellencie gaue this charge But the Lord Iesus the Lord of Angells the King of kings the Destroyer of Sathan the Sauiour of Saints the Conquerour of death the Giuer of life whose goodnesse is such as all are bound to loue him and greatnesse such as none may disdaine to obey him the Lord Iesus Excelsus in honore August enchyr suauis in amore diues in haereditate primus supremus liberrimus The first before all in eternity the highest aboue all in infinite maiestie most free and absolute at his owne libertie by nature essentiall and very God by distinction of â— Heb. 8. â— Ioh 1. â— Heb. persons the Sonne of God by office the word of God by holinesse the expresse Image of God the brightnesse of his glory the sweetnesse of his goodnesse the greatnesse of his power The Lord Iesus the Creatour of our persons out of nothing the Reformer of our natures out of sinne the Redeemer of our estates out of miserie the raiser of our soules from death to life and the exalter both of body and soule vnto glory Whose comming in the flesh the Patriarchs honored by their prefiguration Princes and potentates by their expectation Iohn Baptist by his preparation the three Wisemen by their offrings and oblation the Angells by their song the Sheepheards by their ioy Simeon and Anna by their praise euen the Lord Iesus whose comming into the world was thus honored going now out of the world he thus commanded This is my commandement 2. That ye loue one another That yee the naturall branches of Christ the true vine of whose fulnesse ye 1. Ioh. 16. haue all receiued from whom the soule-sauing-sappe of meekenesse mercy loue liberalitie temperancie and humilitie and all other spirituall graces are alone deriued that ye which are Christians not in name onely but in nature not in outward appearance but in reall existence not only by externall profession but by eternall election and internall regeneration that ye 1. Pet. 1. 21. loue one another Brotherly with a pure heart feruently being of one minde will and affection not hauing your wills diuided your iudgments distracted your affections alienated but supporting one another through loue and alwaies consorting as Brethren therein endeauouring to keepe the vnitie of the spirit in the bond of peace This is Christs commandement Ephes 4. 3. that we which professe Christianitie in sinceritie should loue one an other verè sine fictione purè sine corruptione Hug. Card. constanter sine defectione Truly without dissimulation purely without corruption constantly without flinching or defection 3 As he hath loued vs Who so loued vs that hee made a progresse from dignity to basenes in his incarnation from the ioyes of heauen to the paines of hell in his bitter passion to free vs from sinne and death and to purchase for vs euerlasting life and saluation Who so loued vs that hee turned the white robe of his innocency into the red robe of his martyrdome that the blacks raggs of our sins and sable weeds of sorrow might bee converted into triumphant robes of gladnes and ioy Who so loued vs qui tantus tales tantillos Bern. in lib. de dibde Rom. 5. 10. Ephes 2. 4. 1. Ioh. 4. 14. tantum prior gratis dilexit Who being so great and high in power and dignity loued vs so bad by nature so base in qualitie and that so much and that before wee loued him and that freely Who so loued vs as Bernard speaketh Bern. in Cant. Ser. 20. Suauiter quod carneÌ„ induit prudenter quod culpaÌ„ cauit fortiter quod mortem sustinuit so sweetly investing himselfe with our humanitie so wisely auoiding euery sinne and impiety so strongly in suffering death for vs and triumphing ouer the powers of darknesse victoriously that this his loue in respect of the admirable and vnmatchable perfection thereof may rightly be termed and entituled A None-such Wherevnto there hath not beene beene no nor shall be the like like no not the like in any degree O amor sine exemplo sine gratia sine merito charitas sine modo Ambr Bern O loue without it's like ô grace without merit charitie without measure yet in what manner or measure wee can let vs beloued imitate this his
moment he bringeth Potentates to nothing and maketh the Iudges of the earth as vanity a Isa 40. 23. It is not the strength or statelinesse of any place or territory can protect thee For what Hormisda the Persian Ambassador said to Constantius the Emperor demanding of him how he liked the City of Rome with the Amphitheater the Capitoll and other such rich monuments as were shewed vnto him b Ammian marc lib. 16. In truth I thinke it the most glorious City in the world and all therein pleaseth me well but this that I see men die at Rome as else-where The same may truly bee auerred of all other places from which death cannot bee excluded but if it enter not in at the gates with full force it will ascend by the windows with great feare c Ier. 9. 21. To which purpose Socrates smilingly replied vnto his friends that would haue rescued him from the officers which were to put him to death No I will no longer liue except ye can tell me of a place without the territorie of Athens where men neuer die Lastly as no height of honour or estimation can priuiledge thee no safety and sweetnes of place protect thee so no power or pollicy can preserue thee from the fatall dart of death The King cannot saue himselfe by the multitude of his host d Psal 33. 16. Visuntur magni parua sepulchra Iouis saith the Poet Tamberlaine the terrour of the world died with three fits of an ague as e Paul Iouius de vit ill Paulus Iouius writeth Saladine that mighty pagan which wan the holy Land from the Christians in the height of his pride pompe was surprised by death hauing no greater solemnity at his funerals then this a Herauld carrying his shirt or shrowd on a speare or spade and crying aloud f G. Parad. in Heroic Hae sunt reliquiae victoris orientis These are the conquests of great Saladine Alexander that famous Monarch acknowledged in his owne person this humane frailty when in the Olympicke games falling in the dust and perceiuing therein the length of his body hee confessed with griefe that g Q. Curt. in vit Alex. seuen foote of ground were sufficient to make him a graue h Iuuenal Mors sola fatetur quantula sunt hominum corpuscula Wherefore bee our daies neuer so few or our yeeres neuer so full resolue we must wheresoeuer or in what state soeuer wee bee to come ere long to the gates of death there is we see no meanes of withdrawing no place of absenting no power of resisting God alone can say i Exod. 3. 14. sum qui sum I am what I am and will be what I haue bene Men can say nothing else but I am and shall not be Witnesse this the Lacedaemonians song of three parts wherein the Elders sang wee haue beene strong and are not now the Youth replied wee shall bee strong but Plutarch are not yet the Middle-aged sang wee are now strong but shall not be Witnesse this Iobs sonnes at a banquet k Iob 1. 19. suddenly destroied l Iudg. 9. 53. Abimelech brained Holofernes beheaded Adrian with a Gnat and Leo with a flie both Popes suddainely choaked What shall I say more All mankind must needs sing this Aut sumus aut fuimus aut possimus esse quod hic est wee are or haue beene or may soone bee such as this breathles subiect is The dolefull pageant of whose mortality is heere presented to our sight hauing in euery colour a speaking griefe in euery griefe a mourning tongue able to worke sad thoughts in our harts if not to wring salt teares from our eies So that Hesiod may tell of Nectar Hesiod Ambrosia and sweete wine of the Gods which will make men immortall and Pliny may pratle Pliny of the Herbe Moly which hee saith hath vertue to make an old man yongue and Historians may write of certaine fortunate Ilands where exceeding long liuers for their prolonged life are called Macrobioi But alas these fables reiected nothing can bee indeed inuented whereby life may be prolonged beyond its limited time as burning torches wee are dailie consumed as potters vessels euery houre endangered Yea so dangerous a Sea is this world wherein we are wafted so boysterous are the winds and waues of woe wherewith we are tossed and so extreamly hazardous are the rockes of profit pleasure and preferment against which the silly Barke of our soules is carried that in euery calme we feare a storme in euery storme wee are swallowed quicke in all our ease we looke for paine in euery paine wee pine away in all our rest wee feele disease in each disease wee post to death The very elements themselues by burning infecting drow ning and swallowing many becomming caters for our corruption who were at first created for our consolation Yea all things in this life making way like a marshall for death that shee may triumphantly passe through the field of this world ouer the carkases of her slaine Thus death rules on earth as eternity in heauen there all liue heere all die m Hoâ— Omnes vna manet nox calcanda semel via Lethi It is n Iosh 23. 14. the way of all the world o Sen. Epist 25 Hac conditione intraui vt exirem said Socrates All both good and bad are actors on the stage of mortality enery one acting a part some of lesse some of greater dignity and the play beeing ended exeunt omnes euery one goes off the stage and as Chesse-men without difference Simil. they are swept from the table of this world wherein one was a King another a Queene a third a Bishop or Knight into the earths wide receptacle The onely distinction betwixt good and bad beeing this that the good are alwaies actors of a Comedy and howsoeuer they beginne they end merrily but the bad are actors of a Tragedy and howsoeuer they beginne or proceede yet their end is miserable their Catastrophe lamentable Death beeing to the wicked the diuels seriant to arrest them and carry them without bayle to a prison of vtter darkenesse which to the godly is the Lords Gentleman vsher to conduct them to a pallace of euerlasting happinesse yea death beeing to the one as Sathans cart to carry them presenly to execution in hell which to the other is as Elias his firie Chariot to mount them vp to heauen For p Eccl. 11. 3. Olimpiod As the tree falleth so it lyeth As a man dyeth in the fauour or disfauour of God so without changing or recalling hee remaineth Vnusquisque cum causa sua dormit cum causa sua resurgit as D. Austin speaketh And to conclude Aug. this point on euery mans particular death his particular iudgement attendeth either of the soules eternall blisse in heauen or euerlasting woe in hell which all the praises praiers and preaching of men Saints or Angels
cannot reuerse Vse A consideration R. W. and beloued in Iesus Christ by the miscreant Atheist much contemned by the temporizing Politician greatly neglected by the carnall gospeller slightly regarded by the Popes pardon purchasing and pickpurse Purgatory beleeuing Papist corruptly intertained and by very few of the best professors so sincerely and seriously thought on and embraced as it ought to be For it is the great fault not only of great men whose greatnes maketh them too often forgetfull of goodnes but euen of vs all high and lowe rich and poore great and small that wee neuer thinke on death or prepare to dy till wee finde and feele wee can no longer liue Yea we so imbrace admire adore and doat vpon this glittering world and are so loath to leaue the ruinous tabernacle of our corruptible flesh that we are not content or willing to goe to heauen till we see there is no remedy we can stay no longer on earth For the reforming of which carnall and worldly affection and for the better inciting and stirring of vs all vp to a more frequent meditation and Christian consideration of our soone expiring life and speedy approaching death let vs now in the name of God descend to some further vse and application of that which hath beene so largely deliuered And seeing we haue beene euery way sufficiently taught what through the frowardnesse of our carnall disposition we are otherwise dull ynough to learne that in this wicked world which is nothing else but a shop of vanity a theater of iniquity whordoms stewes oppression slaughterhouse thefts refuge and for euery sinne a sinfull sanctuary there is no sure rest or residence for vs and that here we haue no continuing City but liue euery day in such incertainty that the highest healthiest holiest happiest among men cannot promise to themselues to morrow O let vs I beseech you by the tender mercies of Christ Iesus as wee tender the good of our owne soules heare and know this for our selues as Eliphaz saide to Iob Heare this and know it for thy selfe Iob 5. 27. He that knoweth not what hee should know is a beast among men hee that knoweth no more then he must needs is a man among beasts but he that knoweth all he may know and that for himselfe and his spirituall aduantage is a god among men Let vs study and striue to bee such gods and euer remember that wee must die like men Let vs esteeme of euery present day as of the day of our death and make such conscience of all our waies words and works as if wee were presently to giue an account of our life q Greg. in Moral Qui considerat qualiter erit in morte pauidus prouidus erit in operatione He that thinketh alwaies of dying will be circumspect in his doing The meditation of death is a Christian mans Philosophy O let vs as carefull christians be continually exercised in this study and as cheerefull and faithfull professors bee alwaies busied in performing those righteous and religious duties which wee would doe if wee were dying and because that death in all places wayteth for vs let vs expect it euery houre suspect it euery where and be at all times prepared for it And now at this time especially let the dreadfull spectacle of death before our eies be as a shrill trumpet sounding aloud that message of Isaiah to Ezekiah in our eares that it may sinke deepe into our hearts r Isa 38. 1. Set thy house in order for thou must dy and shalt not liue Dispose of thy temporall affaires leaue not thy lands intangled thy substance intested to be a cause of variance to thy posterity make thy will doe it in time whilst thy thoughts are free thine affections staied and thy reason not distracted with feare or senses disturbed with paines so shall thy testament be testatio mentis a witnesse of thy mind Whereas on the contrary if thou put ouer the disposing of thine estate to that troblesome time of sicknes when thine head aketh hand shaketh thy tongue faltreth thine heart fainteth and euery part is pained it may iustly bee feared that neither thy words or writing will so expresse thy meaning but that thou shalt be easily drawn to make a will after anothers mind rather then thine owne Set therefore thine house in order now that thy soule bee not wearied then with secular affaires when it should be wholly busied in making it selfe ready for God Yea set thine heart in order also and forthwith dispose of thy soule to cast vp her reckonings turne thy selfe as Ezekiah did Å¿ 2. Kin. 20. 2. to the wall that is from the world to God Silentium a mundo est susurrus cum deo consider what thou hast beene examine thy selfe what thou art premeditate what thou shalt be Cogita vnde venis erubesce c. Thinke on thy Bern. naked natiuity and blush for shame on this worlds wretchednesse misery c. Sigh for griefe on deaths approaching tyranny and tremble for feare or rather that thou mayest bee freed from feare griefe and shame make soone thy soules peace with God and the world and by faithfull repentance turne from the worlds vanities to Gods seat of mercy and weepe as t 2. Kin. 20. 3. Ezekiah did bewaile thy sinnes past keepe a narrow watch ouer thine heart for the time to come Sow in teares that thou maiest reape in ioy Psa 126. And lastly not to leaue so good a patterne in any point vnfollowed pray too as Ezekiah did though thou canst not in the same manner Lord remember how I haue walked before thee in sincerity and truth yet to the same effect for mercy as Dauid did u Psalm 25. 7. Lord remember not the sinnes of my youth Lord for thy goodnesse sake remember mee And as D. Ambr. in Psal 38. Ambrose did on the 38. Psalm Lord forgiue mee my faults heere where I haue sinned for else where I cannot be releeued except I haue my pardon heer it is in vaine to expect the restfull comfort of forgiuenesse hereafter Now is the acceptable time as St. Paul speaketh x 2. Cor. 6. 2. now is the day of saluation This world is for thy repentance the other for thy recompence y Chrys in Heb. cap. 2. hom 4. Hic locus luctae ille coronae Hoc cunaeorum tempus est illud coronarum as D. Chrisostome speaketh This is the time and place of combatting that of crowning this of working that of rewarding this is for thy patience that for thy comfort Now God is helping to all them which repent and forsake their euill ways but then he will be a seuere examiner iudge and reuenger of all our wicked workes This is our day wherein the Gospell of peace and remission of sins is preached that is Gods day wherein all that haue receiued this grace in vaine shall be punished They that will not now receiue good counsell at
health let vs ô let vs out of the large garden of Gods word gather many sweet flowers to comfort vs in the day of sicknes to solace vs in the houre of death Let wisdome enter into our hearts and the knowledge of Prou. 2. 10. the gospel delight now our soules that the remeÌ„brance of such good lessons as by diligent reading and reuerent hearing we haue learned may then stand vs in stead to confirme our faith to strengthen our hope and to make vs conquerors in that our last combat It hath euer bin accounted more noble and succesfull to set vpon an Note enemy in his owne home then to expect till he set vpon vs whilst we make a defensiue warre This rule serues vs very well for our last enemy death with which wee must meet in the way through premeditation in our minds before it seize vpon our bodies premeditate we Rom. 7. 24. Phil. 1. 23. must with what limitations it is to be desired in what respect it is to be feared and for what ends it is daily to be expected Happy is that soule that can send out the scouts of his thoughts before hand to discouer the power the peril the profit of death and blessed is hee that can meditate thus with St. Austin August med If my life may bring farther glory to thee and good to thy Church giue life sweet Iesu giue life but if it cannot send death sweet Iesu send death but in the darknes of death thee to be mine euerlasting light and life Doubtles our carelesenes and vnpreparatioÌ„ is deaths aduantage whereas if we would coÌ„front him with courage in our often deuout and discreet meditations and consider how that those worthies of whom the world was not worthy haue gone that way before vs how Heb. 11 38. Christ hath by his death sanctified it vnto vs and perfumed the graue for vs wee shall find his force lesse fearefull and make death aduantageous vnto vs namely a passage vnto a better life the very gate to heauenly glory In a longing desire after which glory the glimpse whereof made S. Peter cry out Bonum est esse hic Mar. 9. 5. It is good to be here Let vs all not only with Iob wait for but with St. Paul wish for our changing let vs setting our houses and hearts in order henceforward prepare for our departing stand fast with our loines girt and staues in our hand Exod. 12. Gen. 18. 1. King 19. Mat. 25. that wee may passe ouer into the heauenly Canaan with Abraham in the tent doore with Elias in the caues mouth with the wise Virgins hauing the light of faith in our hearts and the burning lamps of good workes in our hands let vs be ready to meet the bridegroom and to follow the lambe wheresoeuer he goeth It is recorded of Dr. Ierom that wheresoeuer he was and whatsoeuer â—â— vita Hieron he did it seemed he heard the Archangel with the trumpet sounding Surgite ad iudicium Arise vnto iudgement I could wish this sound were alwaies in our eares that it might sinke deepe into our hearts and worke in them a reuerent feare of God and rouse vs out of the sleep of sin and make vs prepared willingly to leaue this sinfull and wretched world which is such a pull-backe from God that Salomon iudgeth him that is dead better then him that is aliue for the more daies wee spend the more waies we offend In regard whereof happy were we if with St. Paul and St. Pauls affection we could say I desire to be dissolued and to be with Christ and Phil. 1. with Iacob and Iacobs resolution O Lord I wait for thy saluation and Gen. 40. with old Simeon Simeons deuotion Lord now lettest thou thy seruant Luk. 2. depart in peace for mine eies haue seene thy saluation I feare no sin I dread no death I haue long'd inough I haue my loue I haue seen ynough I haue my light I haue liued ynough I haue my life Lord nowe let thy seruant depart in peace Happy I say were we if our harts and mouthes were full of these meditations I must die because I haue sinned I woudl dy that I might sin no more I must dy because I am the sonne of man I would die that I might be the son of God I must dy because I liue with wicked men on earth I would die that I might liue with righteous Saints in heauen Happie and thrice happy are they which are thus religiously exercised and christianly affected Happy then by the iudgement of charity is he as for the iudgement of certainty the Lord alone knoweth his who in a coÌ„fortable christian maner was thus resolued and in the time of his sickenes vnto his end piouslie deuoted I meane this breathles deceased Knight whose funerals we now celebrate A man well knowne to you all in the time of his life best knowne and in the best sort to me as hee drew neerer to his death Whom without offence I hope I may call good King Ezekiahs knight for as Ezekiah being summoned by sicknes the Prophets Isa 38. short sermon to prepare for his dissolution turned presently to the wall praied and wept in the like manner according to that measure of grace which God had giueÌ„ him did this Knight demeane himselfe who soone vpon his visitation feeling his infirmity acknowledging his humane frailtie turned to the wall that is from the world to God to consecrate the short remainder of his life to diuine meditation humble hearty praier praying often though not in the like maner as Ezekiah did Lord remember how I haue walked before thee in sincerity and truth yet to the same effect for mercy Lord remember not the sinnes of my youth weeping also and shedding teares and such teares as either were distilled from the bitter hearbs of others affliction by the heat of compassion or from the sweet flowers of Gods mercies by the flame of godly meditation or from the euill weedes of his owne sins by the fire of hearty contrition Whose setled resolution to die assoone as he was visited whose strong vowes aâ—d protestatioÌ„s to become a new man if hee recouered whose patience in enduring the paines and griefe wherewith hee daylie languished whose piety and deuotion in begging pardon for his transgressions which hee freely confessed whose charitable disposition in forgiuing all and desiring to bee forgiuen of al whom he had any way offended whose constant perseuerance in good motions and exhortations in godly speeches meditations as long as life and memory continued as they deserue my iust commendation who was an often witnesse of it so do they require your christian imitation that both in life and death you may be the better for it I will not study to speake any thing but truth in this busines Concerning the former course of his life I will say nothing to it but if any
the morning of the resurrection we may awake to blessed immortality Amen FINIS CHRISTS LARVMBELL OF LOVE RESOVNDED By R. C. Pastor of Sherwell in Deuon 1. IOH. 3. 18. Let vs not loue in word neither in tongue only but in deed and truth AVG. in lib. confess Beatus qui amat te Domine amicum in te inimicum propter te LONDON Printed by Edward Griffin for Francis Constable and are to be sold at his shoppe in Pauls Churchyard at the signe of the White-Lyon 1616. TO THE WORSHIPfull Magistrates and all the well affected Inhabitants of BARNSTAPLE Especially TO HIS APPROVED good friends Mr. Nicholas Downe and Master Iohn Delbridge c. R. C. vnfainedly wisheth the increase of all sauing knowledge sanctified loue and Christian happinesse RIghtly regarded As I am bound to loue where I finde desert so I cannot but endeauour to deserue where I haue euer found loue Hence it is that vpon reiterated importunity exhibiting to publicke view amongst other my ministeriall labours extorted from mee this slender discourse as the first fruits of my loue many yeeres sithence bestowed on you I could do no lesse then by way of dedication put the same into your hands and present it to your eies in the same singlenesse of spirit and spirituall afction wherewith at first it was deliuered to your eares which if it bee worth any respect in many respects belongeth vnto you especially because you had a present propertie and interest therein as soone as it wtas preached by the meanes of a reuerend and religious father * amongst Mr. Doâ—idge you who by earnest intreatie obtained then a true coppie thereof from mee euen word for word as now it is printed I could haue been content to alter some things therein to satisfie those which perchance like not the latinisme or vnfamiliar straine thereof but yet knowing that he which in doing any thing thinketh to preuent all obiections must lie stil and do nothing I haue as you see suffered it to passe through my fingers vnto your hands in its proper primitiue habit without any alteration of forme or matter at all Commending it in liew of some better present and more sightly oblation to your generall acceptance seruice and deuotion especiallie to you two my especially named good friends as a deed of gift wherein I haue bequeathed some part of the goods of my vnfained affection which your many respectful fauours haue worthily deserued I forbeare particulars least my trauelling thoughts should transport me beyond the bounds of an Epistle onely in assurance of my thankefull remembrance of them I recommend this little Tract of Christian loue to your Christian vse obseruation and imitation too beseeching the God of loue that by an attractiue heauenlie vertue and influence from aboue it may powerfull drawe you and others to follow the truth painefullie preached and plentifullie professed amongst you with loue vnfained with zeale well tempered and a conuersation regular and rightly sanctified and that you as chiefe amongst the rest louing each other intirelie in the truth and for the truths sake may as much as in you lieth like two eies one way looking and two hands together working carefullie and conscionably prouide for the preseruation of peace and vnitie and the propagation of true religion and sanctimony in your well ordered societie and corporation Thus with my best vowes and wishes for your Townes welfare in generall and more particular praiers for the increase of all sanctifying graces in you that amongst the manie blazing starrès of these daies who onelie make a shew of godlinesse you may truelie approue your selues in your priuate godlie comportment and publicke gouernment to be fixed in the same firmament with the Sunne of righteousnesse and haue your affections so inclined and enlarged to the pursuite and practise of holinesse here that you may attaine euerlasting happinesse hereafter I rest alwaies prest to bee proued Yours in the Lord Iesus euer assured Richard Carpenter CHRISTS LARVMBEL OF LOVE REsounded IOH. 15. vers 12. This is my commandement that ye loue one another as I haue loued you AS couragious Iudith hauing Iudith 13. 11. beheaded Holofernes returned to the gates of Bethulia crying open for God euen our God is with vs So hauing made headlesse some vprising doubts and difficulties which would haue hindred my approch to this place I appeale this day to the gates of your hearts calling and crying open for God is with vs euen our God the true Emmanuel Christ Iesus In whose name I am at this time to deliuer a message vnto you Right worshipfull and well beloued in the Lord not by way of petition to intreat you or by faire promises and perswasions to induce you but by a precise peremptory commondement to require and charge you to performe a most necessary Christian duty of mutuall loue and charity one towards an other My message is taken out of the 15. Chapter of Iohn the 12. verse the authoritie wherof depends not on the Messenger which brings it but on the maiesty of God which sendeth it Wherfore with reuerence and attentiue regard harken vnto it This is my Ioh. 15. 12. commandement that ye loue one another as I haue loued you Which words commend vnto vs all a lesson of loue fit to be learned and practised not onely on this day of the faire but all the faire daies of our life And so much the more to bee attended vnto because in these last and worst daies iniquity increasing deceipt dissimulation craft couetousnesse hatred and contention euery where abounding the loue of many yea of Math. 24. 12 most is waxen cold For the blowing vp of the dying embers whereof least it be wholy extinguished our Christian hearts ought to giue the best entertainement to that which Christ hath here commanded This is my commandement c. Which charge of our Sauiour being somewhat enlarged vnfolds it selfe to our better vnderstanding in these termes as though he had said My Disciples my friends Paraphrasis textus followers so it is that very shortly I am to finish that great worke of mans saluation for which I was sent into the world and to seale the reuealed mysterie of your redemption by my pretious bloud by my bitter death and passion Wherefore this is my last will and testament this is my commandement not but that all other commandements are mine hauing their authority from the highest heauenly court of Parliament but this in a more especiall manner and meaning and in a kinde of excellency is my commandement which among the rest I would haue all Christians to hold in chiefe regard and estimation to obserue with the greatest diligence care * contention this is my peculiar Emulation commandement which I do most vrge and by mine owne example most plainely teach That ye loue one another That yee which professe Christianity and are ioyned together in my name by my spirit beare a
without difference in respect of his final estate may rightly bee compared vnto a tree which sooner or later must be cut downe by the axe of death to be fuell for burning or timber for building to become a cursed brand in Satans furnace or a blessed beame in Christs palace Indeed the time was but a short time God knowes when as man the mortall mirror of immortall Maiesty created in admirable perfection and beauty and indowed with the richest gifts and graces which could be competēt to a creature did not only in the exquisite integrity of his soule liuely resemble his makers purity but also in the most sound and healthfull temper of his body carry some excellent sauor of his eternity for the continuance whereof it pleased the Almighty to place him in the goodly garden of Eden stored with matchlesse variety of whatsoeuer delights heart could desire especially garnished * Gen. 2. 9 begnetz hacaijm with the tree of life whose fruite had by Gods ordinance naturally vertue to banish hunger thirst sicknesse age death So that if Adam had neuer sinned mankinde had euer continued in this his primary estate and condition free from sorrow sicknesse death and corruption But alas now the case is much altered and lamentable is the alteration for no sooner had Adam by the entisement of Eue in eating the forbidden fruit transgressed but God passed vpon him and his posterity this sentence of temporall condemnation neuer to bee reuersed l Gen. 3 19 Dust thou art and to dust thou shalt returne againe As Leui was in the loines of Abraham when hee paied tithe or tribute m Heb. 7. 5 Heb. 7. so were wee in the loines of Adam when hee plaide the traitor his disobedience is in vs vnexcusable the doome and punishment of death due vnto it is irreuocable and all of vs of what estate age or degree soeuer wee bee ar◠without some rare and extraordinary dispensation as that of Enoch and Elias was liable vnto the same Though Sathan a liar from the beginning said n Gen. 3. 4 Non omnino moriemini yee shall not die at all and Mother Eue minced the matter with o Gen. 3. 3 Ne forte moria mini least perchance ye die yet God said expresly in that day wherein thou eatest of the tree of knowledge of good and euill p Gen. 2. 17. moth tamuth morte morieris thou shalt surely die yea through the hereditary contagion of this originall rebellion Statutum est omnibus semel mori q Heb. 9. 27. It is decreed that all Adams sinnefull progeny shall once die This is a statute enacted by three states of the highest court of heauenly parliament and neuer to be repealed We came by the wombe and must to the graue whether old or yong God knowes how soone death stands ready in the gate for old men and they cannot liue long death lies in ambush for young men and they may die soone the difference is no more the one goeth to death and death commeth to the other Belshazzars Embleme is on euery wall and his Impresa vpon all flesh able to make the proudest Tyrant the frolikest gallant the prophanest Church-robber if not to blush for shame yet to tremble Dan. 5. 25. for feare r Mene mene Tekel vpharsin God hath numbred thy daies he hath ballanced thee thou art found lighter then vanity away thou must Wee must needs die said the wise woman of Tecoah to Dauid ſ 2. Sam. 14. you a soueraigne and I a subiect you a man and I a woman wee must needs die and are as water spilt on the ground Dauid confessed so much on his death-bed t 1. King 2. 2 I must goe the way of all the earth and holy Iob u Iob. 30. 23. I know assuredly thou wilt bring me to death which is the house appointed for all the liuing as a hauen for all shipping It may be when a ship is come to the mouth of the hauen a blast driueth it back againe but thither it will arriue at last so must wee to the gates of death x Bern de conu cler Non miseretur inopiam non reueretur diuitias as D. Bernard speaketh Death pittieth not the poore regardeth not the rich spareth not any It is not the Maiesty of the Prince or holinesse of the Priest strength of body feature of face learning riches honour or any secular regard can plead against death or priuiledge any person from the graue Nereus the faire Thersites the foule Pyrrhias the Cooke Agamemnon the King Absolon with his beauty and Lazarus with his blaines must all the same way Say Prince say pesant say rich say poore say all with holy Iob. y Iob. 17. 14 c. 17. Corruption thou art my father rottennesse thou art my mother wormes and vermine yee are my brethren and sisters say graue thou art my bed sheete thou art my shrine earth thou art my couer greene grasse thou art my carpet say death demand thy due for thy seasure is without surrender and from thy sentence there is no appeale To this purpose the Prophets proclamation is so generall z Isay 40. 6 All flesh is grasse All flesh without any exception is grasse which by the Sunnes angry countenance winds blasting frosts nipping mans trading beasts deuouring and many other waies is turned to corruption All flesh is grasse and the beauty and grace thereof is as a flower 1. If any thing bee more seemely more amiable more goodly more gracious more glorious in man it is but as a flower which though it bee more faire in shew and more fragrant in smell then grasse yet as the grasse withereth so the flower fadeth And euen so the greatest power pomp authority estimation and most illustrious estate of man decayeth Where is that wisdome which folly hath not tainted where is that honour which slander hath not stained where is that strength which sicknesse hath not impaired where is that beauty which age hath not defaced where is that high and happy estate of ruledome and renowne which enuie and time hath not ruinated where are either of these or all together which death hath not spoiled and lodged in the graue I haue seene saith Dauid an end of all perfection a Psal 119. 96 Happy are they which haue Dauids eies and thrice happy were we if vpon true insight of our frailty imperfection wee did daily and duly forethinke of our end and dissolution To incite vs whereunto Isaiah as the Lords Herauld is commanded to deliuer the former message not whisperinglie in a soft still voice such as that was wherein God passed by Elias b 1. Kin. 19. 5. but to crie aloud and to make such a noise as would mooue him that were musing rouse him that were slumbring awake him that were sleeping so carefull God is we should learne this lesson and lay it to our hearts that our continuance in this life
sum iudicatus condemnatus I am accused iudged condemned and so expired O heare and feare this all yee that desire rather to be feared then deserue to bee loued in the midst of your ruling remember your reckoning and by your more diligent charitable and conscionable demeanor hereafter preuent that iudgement which hangs ouer your heads for your negligence and want of conscience in your callings heeretofore And let vs all euen now begin if not before whether wee be Ministers or Magistrates or persons of inferiour place to looke to our charges diligently to attend on our offices faithfully to discharge our stewardship carefully to examine our receipts and expences daily and accordingly to make vp our perfect reckonings and accounts that when that great day of reckoning shall come our Lord and Master may say to euery one of vs p It is well done good seruant Mat. 25. 23. and trustie Thou hast beene faithfull in a little I will make thee ruler ouer much enter into thy Masters ioy And thus much bee spoken of the first part and of the vses thereof namely Mors est in olla death is our lot none can auoid it Now of the second and that more briefly Spes est in vrna there â—ecunda pars â—iz Spes est in â—rna â—hrys in 22. Math. is hope in the graue beeing dead we shall liue againe none may denie it Tolle spem resurrectionis saith golden mouth'd Chrysostome resoluta est omnis obseruantia pietatis take away the hope of resurrection and the building of piety wanteth her foundation For then Christ is not risen and so our preaching is in vaine and your faith is 1. Cor. 15. vaine and of all others the best christians were most miserable and of al stories the Gospell were most fruitlesse and vnprofitable But the Lords Herauld Isaiah of all the Prophets most Euangelicall of all the Euangelists most Propheticall besides the streame of all holy antiquitie consenting thereunto hath plainly proclaimed it q Isa 26. 19. Thy dead men shall liue with my body shall they rise and againe Peace shall come to the righteous Isa 57. 2. they shall rest in their beds that is their graues vntill the morning of the resurrection Post tenebras spero lucem saith Iob. Sybilla Iob 17. prophesied heereof in this manner Tunc castus Cbristus ponet certamina iusta Sybil. Ornabitque probos aeternaque praemia reddet The great Poet could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—hocilid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee hope and know that we shall not for euer sit in darknesse or sleepe in the graue but we shall come to the heauenly light liue with Christ r through the power of God in whose 2. Cor. 13. 4. booke all our members are written God hath a threefold book The first is his priuate booke Enchiridion or vade mecum in which onely the names of the elect are written whom hee knoweth and calleth by their Å¿ Exod. 32. 32. names whose â—sa 43. 1. names hee will not put out of the booke t Reu. 3. 5. of life è libro praesentis iustitiae aut praedestinationis aeternae as the Schoolmen distinguish The second is his booke of accounts and black booke blurde and blotted with the register of sin wherein onely the wicked are written according to that Dan. 7. The Dan. 7. 10. iudgement was set and the bookes opened The third is his vniuersall common-place booke wherein both good and bad are recorded according to that of the Prophet In thy book are all my members written Psalm 139. so that albeit in death there be a dissolution of body and soule yet in the resurrection there shall bee a restitution and revniting of the same body in substaÌ„ce though altered in quality to the same soule that the ioy of both may be consummated to which purpose God is said to write all our members in his booke Yea he keepeth the very bones of his Saints Psal 34. and not a haire of their heads Psalm 34. 2 Luk. 21. 18. shall perish Luk. 21. Hence it is that the Prophet Daniel speaketh so expressely Many Dan. 12. 2. that sleepe in the dust shall awake and rise againe some to euerlasting life some to shame and perpetuall contempt Hence it is that our Sauiour Christ speaketh so plainelie Maruell not at this for the Ioh. 5. 28. 29. houre shall come in which all that are in the graâ—es shall heare his voice and they shall come foorth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation To which infallible truth Saint Paul beareth witnesse 2. Cor. 5. We must all appeare Cor. 5. 10. before the iudgement seate of Christ that euery man may receiue according to the things which are done in his body whether good or euill Whereunto that of the beloued Disciple Saint Iohn is very agreeable Reuel 20. where the maiesty â—eu 20. 11. 12 of Gods throne is described the singularity of the Iudge is declared the vniuersality of all both great and small which must stand before him is manifested and the equity of proceeding in iudgement excellently shewed by the bookes opened and the sentencing of euery mans cause according to his workes Whence by the way wee may Note note the difference betweene the act of iustification and the act of iudgement for the act of iustification wherein God maketh vs righteous which were vniust is onely by u Rom. 3. 24. faith i. by the apprehension application and appropriation of Christs merits righteousnesse by a liuely faith But the act of iudgement wherein God declareth those to bee iust which Mat. 25. 2. Cor. 5. were iustified in this life is according to our workes God iudgeth not according to the root of faith which is hidden but according to the fruits of faith namely good workes which are open and manifest and the fittest meanes to try euery mans cause and to discerne who were by faith working in loue Gal. 5. 6. iustified in this life Not to affect more testimonies of proofe in a point of christianitie so plaine This holy perswasion of the resurrection after death impression of immortality hath euer possessed the hearts of Gods Saints and seruants and hath bene as a naile of the Sanctuary to keep them from desperate distractions in the errours of this life and to set them forward to perfection vndanted constancie in the terrors of death Iob patient and iust Iob in the plea Iob 19. 25. of all his miseries with the single eie of faith held fast by this hope and made it the issue of all his maladies I know that my Redeemer liueth and I shall liue againe c. this sentence of vndoubted assurance is matter worth the remembrance and therefore Iob setteth a Preface vnto it O saith he that Iob 19. 23. 24. 25. my
face before our Sauiour The carnall man stands here at a mammering and maruelling how it can be done The Atheist stands mocking as though it were vnpossible to bee done But I answere them both as St. Gregory doth 20. D. Greg. 20. Hom. in Ezek. Hom. on Ezekiell O ye maruellers mockers at the resurrection doth this seem strange that God should raise and reforme man out of the dust who causeth out of the lest graine the greatest tree to grow doth this seeme so wondrous a matter incredible then mocke on and maruell likewise at the Suns setting rising the Moones waxing and waining the Seas ebbing and flowing the childs breeding in the wombe of the mother and the hearbs fading and reflorishing out of the wombe of the earth for such is the resurrection froÌ„ the dead though not wrought by naturall causes yet by the same God of nature and by the same power by which these things are wrought who doubtles can as easily repaire our bodies of somewhat in the resurrection as he did make all things of nothing at first in the creation of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Linus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe we not see how the Potter of a broken vessell turned to dust maketh another in the same forme at his pleasure doe we not know that the artificer out of the ashes of Ferne bloweth vp the purest glasse and frameth it in what fashion he list and do we not by daily experience find that out of a little kernell which was neither hard nor rough nor greene in shew nor good in taste nor sweete in smell there ariseth and issueth the hardnes of the Timber the roughnes of the barke the greennesse of the leaues the sweet smell of the blossome the good taste of the fruit And shall wee not beleeue that out of the dust which is neither flesh or bloud or bone our bodies consisting of them all shall at the last day by the power of the Almighty be repaired shall we bind God to meanes who worketh what he will as well against them Dan. 3. and without them 1. King Dan. 3. 27. 1. King 19. 8. 19. as with them because his might is vnmeasurable shall we in a rash presumption assume to our selues to know how farre possibility can reach by denying the resurrection impossible shall wee presumptuouslie intromit our ouer-weening curiosity into the sacred bosome of Gods vnsearchable omnipotencie God forbid Fides credat c. let faith beleeue the resurrection let not wit seeke a reason for it Ne aut non inuentum putetur incredibile aut repertum non credatur singulare least if in iudgement it be concealed we should thinke it incredible or if in mercy it be reueiled we esteem it but ordinary common And let vs all in humility submit our reason to that rule of Dr. Greg. in 9. Iob c. 11. Gregory In factis Dei qui rationeÌ„ non videt infirmitatem suam considerans quare non videat rationem videt In the wonderfull workes of God he that seeth not a reason for it if hee consider but his owne infirmity shall soone see a reason why he doth not see it And let vs account it euer a point of greatest reasoÌ„ to leaue reasoning in things beyond reason beleeuing stedfastly this article of our faith the resurrection of our flesh and in assured expectation heereof studying and striuing earnestly to haue our part in the first resurrection that the second death may haue no power ouer vs. Reu. 20. 6. As for those blasphemous-truthopposing Heretikes and Atheisticall naturalists prophaÌ„e wretches which so tie the power of God to second causes and allow themselues in so irreligious courses that they grow doubtfull not onely of the resurrection of the body but of the immortality of the soule and liue not only without hope of heauen but euen without feare of hell seruing sâ—n so slauishly pleasing the Diuell so wretchedly delighting in the world and their lusts so brutishly as if their mindes were not only made of earth but as though their soules were made of flesh I will heere let them passe as eare-markt slaues of Sathan with this note of horror confusion telling them to the sealing vp of their coÌ„demnation that though the generall resurrection seeme to them now so strange prodigious that their purest vnderstanding sight is not sharpe ynough to kenne and perceiue it yet assuredly the day will come and it wil be a dreadfull direfull day for them when their dullest deadest sense shal be quicke ynough to feele it when they shall see the world burning without them feele the worme of conscience Anselm gnawing within them behold an vnappeasable Iudge aboue them beneath soule-thirsty Sathan ready to execute Gods IudgemeÌ„ts vpoÌ„ them on euery side the Saints accusing them and so in an horrible amazement shall cry but all in vaine to the mountains to fall vpon them to the deepes to swallow them to the hils to hide them from the sight of him whose eies are of flaming fire before whom it is as intollerable to appeare as not to appeare impossible for them Vse And so I leaue theÌ„ returne againe to our selues who are to make a religious vse of this Doctrine of the Resurrection for the life of this perswasion should bee the death of sinne in vs and the remembrance that there is dies Deus vltionis both a day and God of reuenge for his iustice inflexible for his wisdome infallible for his power vnresistable that there is an eie which seeth vs an eare which heareth vs and a book whercin all our words and workes are written according to which sentence shall passe vpon vs in the great day of resurrection The remeÌ„brance of these things I say ought to strike sinne in the blade break it in the head and kill it to the heart yea the due meditation of the revniting of our bodies and soules together in that day to bee ioint partakers of heauenly happinesse must moue vs all to consecrate both our bodies and soules as pure Nazarits to the seruice of God in all holines sobriety and righteousnesse Belshazzar lost his Kingdome Dan. 5. and life together for prophaning in a carousing iollity the vessels of Gods temple and shall wee prophane the teÌ„ples of the holy Ghost our bodies soules and put them to base vses to bee slaues to our lusts drudges to the world feruants to Sathan God forbid Salomon when hee had drawne out the threed of delight stretched Eccl. 2. 11. the web of pleasures on the largest tenter of variety saith that he found nothing herein but vexation of spirit doubtles this is the issue of all worldly carnall pleasures Wee are therefore to deale with them as Dauid did with the water brought by his worthies whereof he would not drinke but powred it foorth saying O Lord be it farre from mee that I should doe 2. Sam. 23. 17. this