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
with the teares of weeping eies but with the drops of a bleeding heart to be lamented And that thy repentance â—incere Repenâ—ance may not onely bee generall in the lumpe but personall and particular according to euery transgression of the law article against thy selfe recapitulate thy sinnes make vp a catalogue of thy offences Item for lying swearing whoring backbiting sclandring Item for plotting of mischeefe for vexing men with lawles suites in malice for abusing Gods creatures in drunkennesse and gluttony for abasing his Magistrates and resisting authority for prophaning the Sabbath neglecting the word preached and despising the ministry Item for spending so many thousands to maintaine thy pride so many hundreds to satisfie thy lust so many score of pounds to please thy fancy and not a pound no scarce a penny bestowed in Gods seruice or on Gods seruants to right their wrongs or relieue their wants The totall summe being the manifest and manifold breach of all Gods commandements Bring all these particulars in an holy a Pro. 28. 13. confession before thy maker b Iam. 4. 10. and cast thy selfe downe in humble submission and harty contrition before his seate of mercy earnestly begging pardon with c Psalm 51. Dauid d Ezr. 9. Esrah e Neh. 13. 22. Nehemiah f Dan. 9. 19. Daniel for them resoluing neuer againe in the like wilfully to offend him but beeing iealous ouer thy selfe with a godly iealousie and studious in all things henceforth to please him not onely carefully performing those duties of piety appertaining to his immediate worship which he hath commanded but also in matters of lesse moment and consequence in eating drinking recreating thy selfe and conuersing with others conscionably conforming thy selfe to those rules of modesty equity and sobriety which in his word hee hath prescribed that so vpon thy sincere repentance and sound reformation hee may be reconciled vnto thee and thou desiring in heart and indeauouring in life to become a new man maiest obtaine this inestimable fauour of him to haue all the former accounts and sinfull billes of debt crossed here for otherwise thou shalt neuer haue thy quietus est hereafter To conclude this point with D. Austin Age poenitentian dum Aug li. de mir â—ac scrip ser 36. sanus es sic si ages dico tibi quod securus es quia poenitentiam egisti eo tempore quo peccare potuisti i. Repent whilst thou art in health for in so doing thou art without danger of hurt because thou hast repented at what time thou mightest haue sinned And because in the yongest and strongest there is no assured signe of safety and security but in all of vs both yongue and old many home-bred tokens of death and dissolution therefore the counsell and watch-word of our Master and Sauiour is to be remembred g Mat. 24. 42. Mar. 13. 35. Wake and watch for you knowe not what houre your Master will come either by the first death or the last iudgement ye know not that houre therefore watch euery houre yee know not that yeere moneth or day wherein Simil. death the Lords hand-maid with the broome of sicknesse or sorrow will sweepe you away being as too many are spider-like busied in making nothing but nets and cobwebs to catch the flies of honour and riches which taketh her to her wings as an Eagle soone Prou. 23. 5. flieth away therefore keep watch and ward ouer your soules euery day moneth and yeere And as he which sitteth at a table Simil. furnished with many dainty seruices amongst which one is poisoned as he hath beene secretly aduertised will if he be wise not hastily aduenture on any because of the danger that lyeth hidden in that one so let vs be heedfull that we rush not into sinne bee it neuer so pleasaÌ„t a seruice on any day because for any thing wee know that may be the very day wherein death may ouertake vs h Matt. 26. 41. Watch and pray least you enter into temption Repent and amend least yee i Psalm 2. 12. perish in the way and die in your transgressions Vse Lastly forasmuch as in this fraile life the meanest of vs is no lesse and the mightiest amongst vs is no more then Gods steward steward of Gods house i. the Church Luk. 16. 1. as the Minister of the common house the weale publike as the Magistrate of his owne priuate samily as euery houshold gouernor of the closet of his owne conscience as euery particular christian man and to euery one of vs God hath commited the charge of his goods and gifts either corporall temporall or spirituall to be imploied as his talents for his aduantage and glory and our fellow-seruants benefit and good Therefore I beseech you let vs all in our seuerall places be good and gracious in our offices For we know not when the k Mar. 13. 35 Master of the house will come whether at euen or midnight at the Cocke crowing or the dawning of the day We know not how soone we shall be summoned to giue an account of our stewardship And because being stewards we are not masters but seruants therefore let vs not beate or abuse our fellow-seruants l Isa 3. 15. vex and molest our poore neighbours but as fellow helpers let vs labour not loyter in the Lords vineyard We are not hired for a day as the m Matt. 20. Laborers in the Gospell or for an yere as the n Iud. 17. Leuite was by Michah or for seuen or thrice seuen as o Gen. 29. Iacob was by Laban but for all the daies and yeeres of our life to doe his worke therefore let vs discharge our duties diligently And because we haue his gifts to dispose not as we list but according to his good will and pleasure Let vs take heed carefully that we play not the bad stewards either in getting goods wrongfully as too many rent-racking Land-lords do or in keeping them basely as too many churlish Note Nabals doe or in spending them wantonly and wastefully as too many prodigall prophane gallants doe least in so doing we be iustly accused for our vniust conuersation to our Master and be fearefully conuicted of vnrighteous dealing by three sufficient witnesses or plaintiffes the poore oppressed Gods creatures abused and our owne consciences wounded as not long since a great man of this Land was by whom a poore â— Barons wars widow was exceedingly wronged and put from house and home and constrained to make an old Oake her best harbour the conscience of which fact so affrighted him that when he should be most couragious he was most daunted and in horror of mind often exclaimed O the widow vnder the Oake And as of late a lewd Canon of Paris was who with the remembrance of his adulterous and Idolatrous Gall. Hist life beeing extreamly terrified in his death bed at seuerall times spake but these three words Accusatus
both these implements or rather complements of a godly minister are typicallie and liuelie represented to the eyes of our vnderstanding by the two Cherubins in Salomons Temple Chron. 2. 3. by the mysticall creatures Chron. 2. 3. which had hands vnder their wings Ezek. 1. and by the Ezek. 1. 8. Vrim and Thummim in Aarons brest-plate and by the golden bels and pomgranates in the skirts of his garments Exod 28. which two Exod. 28. 34. whosoeuer shall carefully and conscionably ioyne together as all of vs should doe both obseruing and teaching to others the commandements of God he shall not onely be great but shall haue the honour to bee called great in the kingdome of heauen Mat. 5. 19. Such a one Mat. 5. 19. and amongst others a singularly eminent and excellent minister of the Gospel and preacher of repentance did Iohn the Baptist shew himselfe to bee of whose worthy praise that praise-worthy testimonie of our Sauior who being truth itselfe Ioh. 14. would not flatter could not lie is registred for all posterity Ille erat lucerna ardens lucens he was a burning and shining lampe Iohn 5. 35. Lucerna praedicationis Iohn 5. 35. beneficio ardens charitatis incendio ardens lucens virtutis exercitio burning inwardlie with true zeale and charity outwardly shining by the luster of his liuely preaching burning and shining with the continuall exercise of vertue of whose singular graces and vertues wee of the Ministery men fathers and brethren should bee studious emulators and followers that so like men of God tam magisterio virtutum quam ministerio verborum as well by the example of our good workes as by preaching the incorrupt 2. Tit. 7. and wholesome worde wee may better and benefit the people of God and with Basil the great whom Nazianzene emblazeth doctrina Naz. tonitruantem vita coruscantem thundring in his doctrine glistring and shining in his life may be enabled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery manner of way at all â—as hom 6. in â—ex times in all places amongest all persons to edifie the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in preaching practising by practise preaching as Clem. Alex. pithily Clem. Alex. streom writeth And the reason for all this is very good which Saint Gregory in his pastoralls yeeldeth quia exemplaris vita est concio optima illudque cum imperio docetur quod Rat. Greg. in pastor prius agâ—â—ur quam docetur because saith hee the exemplary good life is the best sermon that is taught with authority which is first acted by our selues before it be giuen in charge to others semenque verbi facile germinat c. and the seede of Gods word and of wholesome instruction doth easily bring foorth increase when the godlines of the Preacher doth water and moisten the same in the hearts of the hearers And so much of the duety of Ministers in taking heede vnto themselues that by composing their liues religiously and by proposing Gods word reuerently they may go before the people with the lampe of life and doctrine to the heauenly Canaan and land of the liuing Which duty of selfe heede-taking not onely concernes ministers that beare the Lords arke but Magistrates also which weare his armour and weilde his sword and all inferiour houshold gouernours too who in the feare of the Lord mâ—st looke to it that they be good and well affected themselues if Offic. mag pat fa. they will worke the like effect in others which belong to their charge they must with Dauids resolution say Psal 39. I will take heed to mine Psal 39. 1. 101. 2. owne waies and Psalm 101. I will walke with an vpright heart in the middest of mine house They must resemble the snuffers in the Tabernacle Exod. 25. 38 which beeing ordained Exod. 25. 38. to purge others were made of pure gold themselues It is a rule or ouerruled case in Philosophy that the braine is sencelesse though the fountaine of sences and that the vniuersall causes haue not actually in themselues what they produce in their effects howsoeuer this be sure I am it ought to bee farre otherwise not onely with ministers as I haue in part shewed but with Magistrates also with Parents Masters and all Domesticall Gouernours with whose wisedome and welfare it stands much to bee circumspect in their doings that by the staid gouernment of themselues they may impresse deepe characters of good behauiour in all those which depend and attend vpon them who Lycurgus like must make their liues the example of their Lawes and their Lawes precepts and iniunctions must bee as sound axiomes drawen from the integrity and vprightnesse of their liues that so their inferiours their hearers their children seruants and followers may as well by that which they see in them as heare from them be instructed and edified This kinde of instruction both by doing and teaching is that two-edged sword which proceedeth out of the mouth of the Lambe Reuel 1. able to diuide betwixt the Reuel 1. 1. marrow and the bones betwixt the soules and the bosome darling sins of those whom we would should amend With which double edged sword sharp and keene on the teaching side and cutting deepe on the doing side If Prelates and Preachers in their assemblies if Iudges and Iustices in their circuites and countries if Magistrates in their townes and cities and Masters in their houses and families would resolutely fight withall against sinne and vngodlinesse certainelie they should preuaile farre more then they doe in rep essing of iniquity and redressing of abuses and disorders neither could presumptuous impiety long stand out and beare vp the head against them but they would soone nip it in the blade smite it on the head yea pearce it to the very heart But alas the condition of these times is much to be lamented wherein Ministers and Magistrates which should ioyne hand in hand and vnite their forces to see iniquity punished are for the most part eyther in their iudgement or affections so diuided that whereas the Priests lips should preserue knowledge and the magistrates hands keepe good order the one denounce Gods iudgements against sinne the other execute them and both combine their strength like Moses and Aaron Dauid and Ionathan Iudah and Symeon to reforme abuses in Church and common-weale little or nothing God wot is by them amended whether through the wilfulnes and corruption of the one the pride and couetousnesse of the other or the cowardlinesse and slothfulnesse of both or rather throgh the Church-wardens and sworne mens neglect to present faults for feare fauor or affection dangerously dispensing with their oath I leaue it vndetermined neither is it my part or purpose to publish the ouerthrow of the mighty in Gath or the faults 2. Sam. 1. fallings out of great ones in the streetes of Ascalon least the vncircumcised should triumph I will rather lay my finger on this scarre
wee know that we are translated from 1. Ioh. 3. 14. death to life because we loue the brethren Whereby the Apostle setteth it downe for a sure marke of Gods children to be louing one to another which hee doth more at large amplifie in the 7 8 9 and 1. Ioh. 7. 4. 16. 12 verses of the fourth Chapter and in the 16 verse concludes with this prouerbiall sentence neuer to be forgotten or committed to obliuion alwaies to be practised and by Christians put in execution God is loue and he that dwelleth in loue dwelleth in God and God in him I will not loose my selfe or you in heaping vp any more needlesse proofes in a point so plaine S. Paul Rom 12. Cor 1. 13. Eph 4. 2. Col 3. 12. is very vehement in pressing this argument of mutuall loue but I will leaue his plentifull exhortations to your priuate meditations holding it sufficient for the confirmation of this doctrine that Christ Iesus made his whole life the example of his law this law of louing one another being no other than an irrefragable and most sound axiome arising out of the irreprehensible and most sincere actions of his life who was borne liued and died to restore man to the loue and fauour of God to promote loue and friendship betwixt man and man and to expresse the aeternitie and bounty of his loue to all mankinde who brought loue as the prince of peace and our King conquering death and Sathan the enemies of it who wrought loue as our Priest giuing himselfe to his Father as a peace-offering for it who taught loue as our Prophet abundantly praising and preaching it often pressing and alwaies practising it the more strictly to binde vs thereby to the embracing of it and to the willing obedience and conformitie of our wils to his will therein And so much of the doctrine or lesson it selfe Let vs now consider a few reasons to riuet this doctrine and obseruation the better to perswade our hearts in this behalfe which reasons are especially foure First we are to loue our Christian brethren because God loues â—easons of â—octrine them 2. Because we are neere of kinn and condition and tyed together by many linkes of loue 3. Because this brotherly loue will make vs most seruiceable each to other in Church or Common-wealth 4. Because it will preuent a multitude of mischiefes and inconueniences Let these reasons bee weighed a little in the ballance of our Christian iudgment and we shall soone perceiue if Sathan haue not exceedingly captiuated our senses that the loue of our Brethren is a most requisite and necessarie a most commendable and profitable thing Reason First the Lord of heauen and earth the Creator of vs all and our Father loueth them with whose loue ours should sympathize with whose affections ours should make a perfect harmonie that where he loueth there wee should loue also and that earnestly for it is good in a good thing to loue earnestly Gal 4. and where he hateth much Gal. 4. 18. we should hate also and that vehemently for as our vehement hatred cannot but bee good if that No which we hate be naught so our earnest loue can neuer be naught if that which we loue be good and how can that bee otherwise then good which God being goodnes it selfe doth effect If then it be a sufficient argument incitement to vs to hates any thing which is an abhomination to God then it cannot be a weake consequent but a strong encouragement for vs on the contrary that where God loueth most we should loue most also Now the Lord loues all his Creatures in a generall manner approuing them as the workemanship of his owne hands and therefore there should be a correspondency in our affections to loue and like all the Creatures as they are his Creatures But as for Christians they are his peculiar Christians Gods peculiar his children the sheepe of his pasture his treasure his chosen generation by all the possessiue relatiue respectiue tearmes of alliance and vnity his as neere and deere to him as the apple of his eye the signet of his right hand alwaies vnder the eye of his protection prouidence vnder the light of his louing countenance the proper obiect of his lookes and loue too Wherefore as he doth tenderly regard them such should be the feruency of our loue and affection â— Iohn 5. 1. toward them for euery one which loueth him which begate will loue them also which are begotten by him and if wee say wee loue God whom we haue not seene and yet hate our brethren whom wee haue seene we are but lyars It cannot be 1. Iohn 4 20. that the fire of our affection should burne hot in the Lord and but like ice that is to say no whit at all towards those which are his sonnes seruants and chiefe friends Wee haue an old Prouerbe somewhat homely but true and by common experience verified Loue mee and loue my dog how much more Loue me and loue my sonne or my wife Seeing then God hath adopted all true Christians bee they neuer so full of infirmities wants and imperfections as sonnes vnto himselfe hath married them in mercy and fidelity giuing them in assurance thereof a ring with sixe spirituall Hose 2. 19. 20. Iewells described by the Prophet Hosea How can we then euer approue our selues to be well affected towards him if our behauiour bee strange our kindnes cold towards them if either with cruell Ahab we preferre our beasts before our brethren in the time of scarcitie as I feare too many haue done Or else with churlish Nabal deny the smallest 1 Kings 18. 5. reliefe to Dauids seruants or to the seruants of the Lord in their extremity 2 Sam. 25. 10. 11. verses as too many amongst vs at this day doe O let vs blush for shame and sigh for sorrow that we cannot that wee doe not affect where the Father the Sonne and the holy Ghost conspire with ioynt consent to fauour and let this be a prouocation to vs all to blow vp the dying coales of our almost extinguisht charitable affections and seeing our good things cannot extend to thee Lord in Heauen as the Prophet speaketh Let our Psalm 16. 2. well doing bee extended towards his Saints on earth And because God doth not only loue them but professeth this loue and proclaimeth to the world that to bee done to himselfe which is done to Christians in his name Let vs no way exclude them from the benefit of our best friendshippe which are euery way so much interrested in his bounty and fauour Let vs loue them because GOD our Father loues them and this is the first reason Reason 2 Secondly because there is a neere bond of kinne and condition betwixt vs mutually which doth most iustly challenge kindnes and good affection at our hands If a man doe not shew kindnesse to a stranger to whom
is patient bountifull not puffed vp that it disdaineth not seeketh not her owne thinketh not euill reioyceth not iniquity but in the truth hopeth all things beleeueth all things endureth all things and so forth Was loue then neither malicious nor disdainfull nor suspitious NemineÌ„ enim suspicit Bern. in Cant. Serm. 59. amor nec dispicit quidem as Bern. speaketh Was it liberall then and not auaritious humble not ambitious surely then is loue chang'd much since the Apostles time or else terâ—as astrea reliquit Loue with Iustice is fled from the earth or couched in a narrow corner thereof so that it is most rare to find being vtterly exiled from the coÌ„mon society of men as appeareth euen at this day For otherwise how coÌ„meth it to passe tbat in buying and selling mutuall marchandizing men vse so many false weights false lights and craftie sleights Mille actus veâ—itos mille piacula tentant to deceiue one another and to hurt their brethren whom they are bound to helpe is it not for lacke of the holy sparke of spirituall loue Whence is it that the swallowers of the poore and those yron hearts against whom the Prophet Amos lifteth vp his siluer Amoâ—â— 5. trumpet doe waite when opportunitie will buzz into their eares the desirous newes of a new moone or Sabbath that they may set forth their wheat and make the Ephah small and the shekle great and falsifie the weights by deceit and buy the poore for siluer and the needy for shooes is it not because their hard hearts are not softned by the holy fire of true christian loue And that I may lead you along as the Prophet Ezekiel was Ezek 8. 13. by the spirit from abhomination to abhomination and each greater than other Whence is it that subtilty setteth on fire the tongue of the crafty buyer so that as the Wiseman speaketh he cryeth out It is naught it is naught but when Prou 20. 14. he is gone boasteth of his bargaine and giueth his tongue the lye Whence is this dissimulation and diuision betwixt the tongue and the thought and breaking forth euen for a little red or white earth into lying swearing and forswearing too is it not for want of a dram of spirituall-vpright-dealing loue Whence doe these corrupt streames of extortion vsury oppression bribery mercilesnes and cruelty and the like crying sinnes noysome in quality haynous in degree dangerous in effects proceede and flow is it not from the fountaine or rather the dead sea of an vnlouing vncharitable frozen heart In a word hence it is that some I feare too many of this place rightly termed Latrones puluinarij gracious theeues doe fill their coffers and enrich their treasury by the Diuells Alchymistry by Iewish vsury little better than Achans the euery Iosh 7. Iosh 7. Hence it is that others iustly called griping Extortioners and mercilesse oppressors doe enlarge their liuings and possessions by damnable designments as bad as Ahabs cruelty 1. King 21. Hence it is that the Rulers say with shame 1. King 21. Bring yee Hosea 4. 15. and not onely Hosea 4. 15. superiours but inferiours too maintaine their estate by vniust dealing cogging collusion and Trades more sinfull and shamefull than Gehezies bribery 2. Kin 5. To conclude hence it is that Monopolites 2. King 5. 7. ingrossers regraters forestallers transporters and cormorant like corne hoorders qui in loculis includunt salutem inopuÌ„ Stella in Luc. in tumulis sepeliunt vitam pauperuÌ„ doe secretly laugh at the publique want and penury and make an exceeding benefit of the times extremity and sacrifice to their yarne nets of policie Hab 2. 16. and Habac 2. 16. grind the faces of the poore without measure without mercy sowing in hardnes of heart now and I feare hereafter reaping in horror of conscience for iudgement mercilesse shall be to those which shew no mercy Iam 2. 13. euen Iames 2. 13. because their corrupt hearts are not seasoned with the soueraigne sauory salt of Christian loue and charity The hauing whereof as it is an Antidote and preseruatiue to keep vs from running into mischeife and impiety so the want thereof is the originall of all vngodlines and villany Witnes this that without exception most horrid and diuelish powder-treason plot and damnable proiect of our Antichristian aduersaries quibus nulla fides nullus amor nisi quantum expedit according to the rule of the Parthians with whom no conscience no religion no band of nature consanguinity alleageance alliance affinitie oath or Sacrament standeth good so it withstand their mischiefe plotting purpose Witnes this I say that their barbarous bloudy purpose and designement of cutting of all the heads of our Land as it were vpon one and the same shoulder by one Catholique blow of blowing vp the Parliament house and so Iudas like purchasing a field of bloud with no lesse price then the life of King Queene Prince and the cheife State of this Land Alas had they beene possessed but with one graine of that truely Catholique Christian charitie whereof they doe so fondly boast they would neuer haue harboured the thought much lesse haue set forward the practise of so vnheard of a villanie of a sinne so exceeding sinfull that no pretence of religion can excuse it no shadow of good intention extenuate it God and the heauens condemne it men and the earth detest it But certaine it is they had set apart all bowells of compassion and naturall affection all thoughts of humanitie pricks of conscience sparks of reason and barres of religion all feare of God and reuerence of men in being authors of so execrable a worke of darknes and desolation which to heare would make a mans eares to tingle and his heart-strings to tremble and in steed of the spirit of loue they were possessed with the Angell of the bottomles pit the spirit Abadon the spirit Apoc 9. 11. of destruction and devastation I would to God this spirit did not raigne and reuell so much now adaies also in the middest of them and euen in their desperate hopes make them to beare deadly hatred to this our Sion so that they cry downe with it downe with it to the ground but so it is that notwithstanding the discouery and defeysance of their manifold mischieuous designments and our miraculous deliuerance for which the Almighties mercy be euer magnified amongst vs they continue still our irreconcilable enemies in their erronious bitter crosbiting books they professe it by their daily machinations and practises they shew it God grant wee doe not hereafter to our greater wrack and woe feele and finde it Howsoeuer let vs be confident and commending the protections of our persons and the defence of our cause to the God of truth who hath hitherto gratiously deliuered and defended vs from those massacring bloudy-minded vnderminers of his truth and gospell Let vs follow the truth in loue as
a cheape rate shall then buy too late repentance at a deere hand For the Angel hath sworne by him that liueth for euer that time shall bee no more z Reu. 10. 6. that is after this life there shall be no more time for repentance for remission for saluation Life and saluation is here either lost or wonne as D. Cyprian affirmeth Cypr. contr Demetr after this life no effect or working of satisfaction auaileth To whom D. Austin accordeth Aug. Epist 54 ad Macedon Epist ad Hesyc saying There is no other place to correct our manners and conditions but onely in this life and againe as euery mans last day doth leaue him so Gods day i. the day of iudgement shall finde him Euery man shall sleepe and rise againe with his owne cause as he dyeth so shall he be iudged Wherefore now whilst thou liuest set both thine house and heart in order prepare thy soule and make it ready for the Lord repose not thine vnprepared selfe vpon the vaine staies of deceiuing Popery vpon Masses Trentals Dirges Pilgrimages Praiers Pardons and such like superstitious shews of piety fondly inuented to releeue soules in and release them out of fained Purgatory Beleeue me beleeue me for what I say the truth proclameth the word confirmeth and too wofull experience testifieth the presumptuous hope of helpe in Purgatory Purgatory confuted hath sent many thousand deceiued soules to hell That I may say no more I can say no lesse of that Popish puddle if I say the truth but as the Apostle said of an Idoll an Idoll is * 1. Cor. 8. 4. nothing so Purgatory is nothing it is none of Gods creatures it is none of Gods ordinances it was neuer in his counsell and therefore can neuer stand with his prouidence It was neuer knowne in the Church of Israell or a doctrine a Exod. 24. 8. sprinkled vpon that people with the bloud of the old couenant by Moyses who was b Nom. 12. 7. faithfull in Gods house and deliuered all he saw vpon the Mount Moyses prescribing all kind of sacrifices in the old law maketh no mention either of sacrificing or praying for the dead without which Purgatory cannot stand As for the New testament Purgatory hath no footing or foundation therein this teacheth plainly and plentifully c 1. Ioh. 1. 7. Gal. 3. 13. Rom. 8. 2. that the bloud of Christ alone purgeth and preserueth vs ab omni culpa paena from all sinne and all punishment due vnto the same Good old Simeon neuer dreamed of Purgatory when he said d Luk. 2. 29. Lord now let thy seruant depart in peace for there is little peace in Purgatory by the Papists owne positions It neuer came into Saint Pauls mind when he said e Ephes 1. 23. I desire to bee dissolued and to bee with Christ. It was neuer reueiled to the Angell when hee spake from heauen saying f Reu. 14. 13. Write from henceforth amodo Blessed are the dead which die in the Lord for they rest from their labours There is no paine in blisse no toile in rest if this happines be amodo euen straight vpon the dissolution as * Ambr. Lorin in act Nescit tarda molimina spiritus Dei gratia then there is no danger by the way no delay in supposed Purgatory Neither Lazarus nor the rich man were acquainted with it for Luk. 16. the one was immediatly carried into Abrahams bosome the other cast into hell Hee which said to the good thiefe who came in the nicke of oportunity to beg grace while grace was a dealing g Luk 23. 43. This day shalt thou bee with mee not in Purgatory but in Paradise knew only two waies the strait way to heauen the broad way to hell and therefore speaketh to his sheepe h Mat. 25. Come ye blessed to the goats Goe yee cursed The third way hee which knew all things did not know for indeed there is no such way to know It is only an opinion of papizing Paganes or rather paganizing Papists heathenish in deuise hellish for practise Romish for gaine It is most iniurious to the bloud of Christ which alone purgeth our sinne pleadeth our cause purchaseth our peace to be briefe it delaieth and destroieth soule sauing repentance without which there is no remission of sinne here and with which satisfaction for sinne hereafter cannot stand For there commeth nothing to the spirits of them that are dead but according to that wich they wrought while they were aliue Bona opera sequuntur bonos to crowne them mala opera persequuntur Cypr. malos to torment them Wherefore to returne to my purpose againe and not to suffer Popish peeuish Purgatory with which I met only by the way to transport mee farther out of the way mine humble and hearty request vnto you all is this that yee would agree with yo◠〈…〉 uersary quickly i whilst ye are in the way and that ye would all labour Mat. 5. 25. and indeuour to be reconciled vnto the Lord while it is to day k Worke ô man thy righteousnesse Eccl. 14. 16. before thy death as the wiseman counselleth l Doe what thine Eccl. 9. 10. owne hand findeth to do with all thy power as Salomon aduiseth m Doe Gal. 6. 10. good vnto all whilst thou hast time as Saint Paul admonisheth And n Worke while it is to day as our Ioh. 9. 4. â—ril in Iohan. â— 6. c. 14. Sauiour exhorteth for the night commeth i. the darknes of death wherein none can worke or wipe away those death breeding staines which in the day of his life he contracted as Cyrill noteth Make hast then and delay not set to the worke enter persently into a strict course of religion answerable to thy place and vocation be not discouraged though at first a religious straight conuersation seeme to thee an vncomfortable companion for blessed is that mortification which so estrangeth vs from the world that it changeth vs into the similitude of Christ O deale faithfully with thine owne soule sift search examine and ransacke the same to come to a true sight sense and vnfeigned sorrow for all thy sinnes especially thy bosome beloued darling sinnes extenuate them not as Saul did but aggrauate them as 1. Sam. 13. 12. Dan. 9. 5. Daniel did and all other thy transgressions against thy selfe in the consistory of thine owne conscience by the multitude and contagiousnesse of them in that by them many haue beene infected of whose repentance thou art not assured but that some of them beeing dead may for any thing thou knowest be damned and others liuing may be in the like dangerous estate too euen for those sinnes which in thy company by thine example or through thine occasion they commited O consider this blush for shame split for sorrow fret for indignation o at the recounting hereof 2. Cor. 7. 11. for such euils are not onely