〈◊〉 In the 26 of Exodus you may Exod 16. 20. read how that Manna being hoorded vp for priuate vse continued not sweet two daies but being potted vp for a common remembrance lasted many yeares So if we keepe vp our goods and graces for our selues alone they will rot decrease or be diminished but if we dispose them as we ought for a common benefit they shall last long and increase and for them shall we be rewarded for the mercifull man rewardeth his owne soule Prou. 11. and the Prophet in Psal Prov 11. 17. 112. hauing said that the righteous man is mercifull and distributeth the next newes we heare of him is that his righteousnesse endureth for euer and his borne shall be exalted Psalm 112. 9. Thus and thus shall they be rewarded which honour God in bestowing for the publique good those gifts and graces where with God hath honoured them Which being a duty that concerns all Christians in generall doth in a more peculiar manner appertaine to vs Ministers in particular For to vs of the Ministry who are Embassadors of Christ dispensers of his secrets corriualls of his spouse watchmen of his Citie ouer-seers of his seruants pastors of his flock and therefore deserue audience reuerence loue obedience and that which is most denied or enuied vnto vs by such as would bring on vs verissimos labores certissimam egestatem vnstinted paines vndoubted penury liberall maintenance To vs I say this charge of superuisiting diligence is chiefly directed Take heed to all the flocke and as it followeth in my text to feede the Church or familie of God c. which being things in sense and substance well agreeing deserue ioyntly to be handled as on the contrary things that differ deserue to be distinguished Doctr. 3 The point then to bee considered is this God who is absolutely good and doth nothing but to very good purpose hauing made vs men to resemble his image and called vs to be men of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to partake of his homage hath withall precisely enioyned vs this taske to take heede to his flocke to feed his family to preserue and protect his heritage To watch ouer his owne soule is euery mans duety but to watch ouer the soules of others is a more especiall bounden seruice of ours who are called men of God by a kind of excellency This is our worke as conduit pipes of grace to conuey to the thirsty soules of our hearers the liuing water of Gods word and to be as the mesaraicall veynes in the boby naturall through which the spirituall foode must passe whereby the members of Christs body mysticall are to bee nourished vp vnto euerlasting life This is our worke and as the Apostle calleth it ◠Tim. 1 Tim. 3. 1. 3. a worthy worke If any desire the office of a Bishop of a Prelate or Pastor he saith the Apostle desireth not a good dignity a good delight good riches great reuenues a good and gainfull office but a good duety a painefull great and worthy worke For the better more beneficiall accomplishing whereof three principall vertues as implements and ornaments in vs which would bee accounted his 3 Vertues req in godly min. workemen are necessarily required First skilfulnesse to beginne Secondly faithfulnesse to goe on Thirdly zealousnesse to continue couragious vnto the end 1. Skilfulnesse and dexterity bene preesse 2. Faithfulnesse and sincerity semper prodesse 3. Zeale and constancy nunquam dcesse aut deficere First 1. Skill euery Minister and Pastor ought to be skilfull and dexterous in teaching knowing as the wise steward Luke 12. how to giue Gods Luk. 12. 42. houshold their portion of meate in due season and how to diuide the worde of truth aright that all may be edified 2 Tim. 2. being not only 2 Tim. 2. 15. learned himselfe implyed in that speech Mal. 2. The Priests lippes Mal. 27. should preserue knowledge but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. apt to teach 1 Tim. 3. 2. others which was signified in the old Testament by the golden bells which hung on the skirts of the Priests Garments the sound wherof was to be heard when hee went into the holy place and came out vpon paine of death Exod. 28. and Exod. 28. 35 in the new Testament by the descension of the holy Ghost vpon the Apostles in the likenesse of clouen tongues Acts 2. 3. not of Acts 2. 3. hands whereby to ouercome the world by worldly force or of feete to flee from the rage of persecuting Tyrants nor of eyes and eares fit instruments to learne but of tungs to teach them their duety in teaching others and what else doe their names and Titles declare why are they called the light of the world but that beeing enlightned themselues they should blaze foorth the Math. 5. 13. 14 beames of trueth to giue light to those which sit in the shadow of darkenes or the salt of the earth but that beeing sauory themselues they should season with wholesom doctrine the weake soules that bend to corruption or builders of Gods house but that with Bezaleell and Aholiab they should be skilful in the worke of his sanctuary or Captaines of Gods army but that they should know to order and marshall his hoast and to destroy the stratagems of the enemy Vse The more lamentable is the state of our Church in many corners and quarters of this land which being diuided into seuerall congregations as an army into seuerall companies hath more then a good many of such captaines and leaders as haue not such tolerable knowledge and skill as their place and office requireth For whereas they should bee as the keepers of Salomons bed Cant. 3. All valiant men of Israell Cant. 3. 7. all handling the sword and expert in warre these on the contrary are as Ieroboams Priests of the reuersion and refuse of Israell altogether 1 King 12. 31. vnskilfull in managing the weapons of this spirituall warfare rurales Nomades and as Pindarus terms them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitter to be any thing then that which they take vpon them to bee spirituall shepheards It cannot bee denied but that in many auncient Councells as also in our late Church-Canons it hath been decreed that none should enter into this sacred function but such whom morum innocētia literarum scientia reddiderunt insignes The more scandalous to religion disgracefull to the Ministery it is that such should now adayes be both admitted permitted sacra mysteria tractare quos morū petulantia literarū ignorantia reddunt infames by whome this Priestly order which in it selfe as Chrysostome at large sheweth is Cbr. l. 3. desacerd dig most holy and honourable is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ridiculous and contemptible by whom God is dishonoured good Lawes are deluded holy things are prophaned the Church stained the people starued
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
therefore to your selues c. Our blessed Sauiour Christ Iesus that good and great shepheard of soules seeking the breed of his spirituall flocke out of all the heards that fedde on the mountaines of Iudah got vnto himselfe in a short time the number of twelue Apostles All which though they did eat of their Masters morsels and drinke of his cupp and enioy his company yet receiuing as euill through the fleshes weaknesse what Christ gaue to them as life through the spirits goodnes they became reprehensible both in doctrine and manners In doctrine for they doubted whether Christ were the Messias and were ignorant of the resurrection In manners for some of them were chilling cold in charitie others exceeded in the heate of ambition To which maladies that there might be the fittest medicines applyed our Sauiour Mark 9. 50. as a skilfull Phisition Mark 9. 50. proposeth a soueraigne potion wherein for the rectifying of their knowledge he prescribeth salt to sauour them haue salt in your selues for the tempering of the heat of their ambition coldnesse of charity he warneth them to haue peace the queller of factions cōpounder of cōtrarieties Haue salt in your selues and peace one with another But first haue salt in your selues that is the acrimony of true knowledge and godly wisdome that hereby you may the better season others as here in my text it is Take heed first to your selues that you may the better attend to the flocke whereof the Holy Ghost hath made you Ouer-seers For as Philosophy telleth vs of a twofold action the one immanent and the other transeunt and withall teacheth vs that immanent actions whereby some Action 2. good thing is wrought in our selues are waies to the transeunt whereby wee leaue the end and effect of our well-doing in others so diuinitie approuing this distinction of her handmaid philosophy groundeth herevpon this conclusion which is the first doctrinall point of my text worthy your obseruation Doctr. 1 That all men especially Ministers and Magistrates should haue that really and actually in themselues which they would haue to be wrought and effected in others Charity and true zeale in her ascendent begins with it selfe and it is meete that we be as cesternes to hold cleane water in our selues before wee become as conduits to convey the same to others Timothie ought first to take heede to himselfe to walke warily in the pathes of holinesse and righteousnesse for the furtherance and assurance of his owne saluation and then he must attend diligently to his doctrine and teaching that as much as in him lyeth he may saue others 1. Tim. 4. So the Elders and 1. Tim. 4. 16. Ministers of Ephesus are here enioyned first to looke to themselues Act 20. 28. and to make sure worke for their owne soules and then to attend to the guidance and direction to the safety and protection of the flocke of Christ The Cocke first clappeth his owne winges to rouze himselfe and afterwards croweth aloude that others may be awakened so surely all they whose labours God imployeth in drawing others to any good dutie and well-doing ought to bee such themselues and to shew themselues such as they would haue others to be He is too nice a Phisition saith S. Ierom either for the body or the soule that prescribeth fasting to others and is sicke of a surfet himselfe si vis me flere dolendum est primo tibi if thou wilt worke powerfully on my affection thou thy selfe must not be voide and exempt of passion When Abimelech Iudg 9. 48 had cut downe Iudg. 9. 48. boughes and carried them on his shoulders then saith he to the people what yee haue seene mee doe doe the like so our blessed Sauiour Ioh 13. hauing washed Peters feete Ioh 13. forthwith telleth his disciples that therein he had giuen them an ensample to do as he had done and in the 11 of Matthew where he vseth that gratious call Venite ad Mat 11. 29. me omnes Come vnto mee all and learne of me he saith not learne of mee because I talke of humilitie but learne of mee because I am humble and meeke and walke in humilitie and am a patterne of that which I giue in precept and such he was beyond all exception his birth and education his life and conuersation his death and passion being altogether a pageant of humilitie So likewise S. Paul Philip 4. 8. 9. from his owne example and precedency commendeth to the pursuit and practise of the Philippians whatsoeuer things are true are honest iust pure pertaine vnto loue and are of good report willing them to bee followers of those things euen as they had heard of him and seene in him they had heard his doctrine they had seene his vertues and vertuous life agreable thervnto both these must go together if we will take heede to our selues as here wee are enioyned to doe And here to begin with our selues of the Ministry this ought to be our first and principall care to keepe diligent watch and ward ouer our owne hearts as Salomon aduiseth Prou. 4. to keepe Pre. 4. 23. this pretious vessell from all fraud and violence safe and sound locked with the key of faith barred with resolution against sinne guarded with supervisiting diligence and to take heed that no pleasures profits or preferments cause vs to make shipwracke of a good conscience which is the casting away of all other excellencies it being no rare thing to note the soule of a wilfull sinner stripped of all her graces and by degrees exposed to shame The more serious must our studie and vigilancy be with often and earnest prayer vnto God that the peace of our consciences and purity of our hearts may be preserued and consequently our conuersation so well and warily ordered and inoffensiuely guided that intus puri extus boni vtrinque sani vitam Deo gratam gregi acceptam omnibus probatam agamus being sincere in heart and vpright in life our whole comportment may be accepted of God approued of men Omnia saith Ierom in sacerdote Hieron debent esse vocalia all things in a Minister Vestis gestus manus mensa mores his coate his countenance his gesture his diet his discourse his priuate as well as publique behauiour must preach sanctification and holinesse thus integrity of life as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disciple and sheep of Christ is first required in euery worthy minister and secondly soundnes of doctrine and assiduity in preaching as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a teacher of Christians and a Pastor of Christs flocke with his personall graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walke vprightly and circumspectiuely Gal. 2. 14. the gifts of his Gal. 2. 14. ministeriall function 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to diuide the word of truth with diligence and dexterity with modesty and grauity 2. Tim. 2. must bee 2 Tim. 2. 15. tempered conioyned and
so farre forth as the trueth of my loue may not preiudice the loue of truth only this betwixt shame and sorrow I must say that for want of the Lawes iudicial execution both the vnbrideled lusts of mans corruption in spirituall consistories remaine vncorrected and the wicked attempts of mans presumption in temporall courts remaine vnrepressed and the originall of both defaults and defects is this that some officers in eyther doe too much resemble the Idoll Molech Leuit. 18. 21. liuely described or are Leuit. 18. 21. not much vnlike those Giants which called themselues Rephaims Phisitions and reformes of vices whereas they were Zanzummims Deut. 2. 20. most distempered vicious and flagitious themselues as in the 20. verse of the second of Deuteronomy it is plainely and pregnantly noted O that my words were in an Apostrophe auncients mouth that gray haires might giue grace vnto them then would I the more boldly beseech you right reuerend Father in God that according to your wisedome grauity place and dignity power and authority being armed with the compleat armour of temporall and spirituall iurisdiction you would with vndaunted courage and resolution strike at the very roote of those enormities And sith in this course of reformation you haue the prayers helpe and approbation of all good men and the assured assistance of God himselfe who will reward your care and crowne your diligence O goe on with the spirit of fortitude well tempered zeale and godly constancy to brandish the sword of iustice against the faces of presumptuous idolatrous Papists of miscreant irreligious Atheists of prophane Neutralists and seditious Priscillianists and alother enemies of God and his Church and with the speare of reproofe and seuerest castigation run through as I may say the very heart of farre spreading Popery of whoredome drunkennesse bribery extortion contempt of the Ministery periury blasphemy sacrilegious Church-robbing and of other grosse corruptions wherof the Church wardens whom I againe and againe aduise to make conscience of their sacred oathes shall make presentation Magna quidem est in illa seueritate piet as per quam tollitur peccandi Sen. libertas O make the truth heereof to appeare by your seuerity in giuing a downe-right blow to those offensiue euills which cry for a mighty stroake that they may no more stalke by you much lesse stare vpon you vncontrolled but that by your two staues of bands and beauty in imitation of the great shepheard of Israell Zachar. Zach. 11. 7. 11. that is of doctrine and discipline of coactiue correctiue iurisdiction either with an oportet haec facere or decet haec fieri with a prohibe or cohibe a caueat or a capias with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. a cut Tit. 2. 13. off a put downe or shut vp the authors and actours of these ranging raging roaring sinnes in Cleargy Laity may be seuerely censured and as much as in your Lordship lieth vtterly suppressed For the better accomplishing of which needfull worke to returne to that from which I haue a little digressed it is of vs all Deare Christians to bee heartily wished and by all good meanes to bee endeuoured that such alway bee placed in the Magistracy and Ministery as may not onely by the duty of their calling seeke earnestly the reformation of those things which are amisse but also may by their well-ordered holy liues be lanternes spectacles of vertue and godlines patternes and presidents of well-doing grace and goodnes to all others That the people by them as by a glasse euen as the youth of Greece did by Epaminondas may learne to timme and adorn themselues with al vertuous ornaments This this is the most hopefullest course to rectifie things that are depraued to vnite things that are diuided to set in order and reforme things which had neede to bee amended I doe not deny but that multi multis prosunt dicendo quae non Aug. tract 46. in Ioh. faciunt but I also auerre with Saint Augustine that longe pluribus prodessent faciendo quae dicunt and without taking this course of making our lippes and our liues our hands and our hearts our wordes our works our profession and practise to agree together in a competent commendable manner little amendment in publique or in priuate is to be expected though the complaints of Ministers concerning their hearers prophanesse and ignorance of Magistrates concerning their peoples stubbornnesse and disobedlence of Parents and Masters concerning their children and seruants wantonnesse faithlesnesse and negligence bee neuer so much aggrauated neuer so often reiterated For when I pray will a leaud seruant bee dissuaded from his drunkennesse and whoredome by the words of a luxurious and licentious Master when wil a handmaid be reclaimed of her folly by the perswasion of a loose Mistresse when will disordered people and dissolute parishioners be reformed of their vaine and vile courses by the counsell or threatnings of vnruly rulers and carnall careles Ministers But it is high time for mee to shut vp this poynt for I haue a long way to goe and but lirtle time to spend and therfore I humbly beseech you all Men Fathers and Brethren beloued in Christ that you would seriously meditate on so necessary and profitable a Christian duety as hath now by way of doctrine of generall exhortation and particular application been commended vnto you Vse 2 let it haue its due entertainment in your soules and take deepe impression in your hearts for the amendment of whatsoeuer is amisse eyther in your own persons or in your publique assemblies or priuate families Againe and againe I say vnto you all Take heede vnto your selues and more especially to you my brethren in the ministery who by your callings are captayns of Gods army dispensers of Gods mysteries stewards of Gods houshould builders of Gods Church sheepheards of his flocke and therefore should bee couragious faithfull skilfull watchfull Take heed to your selues and looke to your families that there be not sound in them an Hophue or Phineas to make the Lords sacrifices abhorred as it fell out in the time of Eli 1 Sam. 2. beat 1 Sam. 2. downe the body of sinne in your selues and others that you may grow vp in the spirituall strength of your soules be much in conference with God and practise of holy duties pray much reade much meditate much preach often and earnestly and least by any meanes after you haue preached vnto others and prepared an arke for their safety you your selues should be reproued and perish with Noahs carpenters in the floud of your owne iniquity Take heede abandon all impiety and scandalous irregularity and as S. Paul exhorteth Timothy 1 Tim. 6. Flee couetousnes 1 Tim. 6. and noysome lusts and follow after righteousnesse loue patience meekenesse and labour alwaies amongst all persons to manifest a laudable congruity correspondency betweene your good teaching and godly liuing Let that prophane
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
is but momentany and our best estate as the princely Prophet protesteth in this world c Psalm 39. 5. altogether vanity For the better riuetting whereof in our mindes and memories the holy Ghost by his pen-men actuaries Moses Iob Dauid Salomon Saint Paul and others hath vsed verie significant similitudes comparing mans life to a d Iam. 4. 14. Vapor that vanisheth to a e Sap. 5. 12. Ship that saileth in the Seas and the path there of cannot be found in the flouds f Reu. 15. to Glasse g 2. Cor. 2. 5. to a Booth h Sap. 5. to a Bubble i Iob 14. 12. to a sleepe k Iob 14. 2. a shadow l Iob 7. 6. a weuers shittle m vers 7. to a wind n vers 9. a cloud o Isa 29 8. a dreame p Psalm 90. 9. a thought q Sap. 5. a passage yea r Sap. 5. 9. Psa 39 103 1. Thess 4. a swift post vnto death and what not which argueth vanity and mutability But what neede haue we of these resemblances or of so great a noise to put vs in mind of our mortality sith wee haue both a continuall sight of it in others in our parents brethren kinsfolk neighbours and acquaintance which are gone the way of all flesh before vs and also a daily sense of it in our selues by the aches of our bones heauinesse of our bodies dimnes of our eies deafenes of our eares trembling of our hands baldnes of our heads graynesse of our haires that verie shortly wee must follow after them But alas the Diuell doth so deafe vs the world doth so blinde vs and the sensualitie of the flesh maketh vs so extreamlie sensles that we neither heare nor see nor feele what lieth so heauie vpon vs. If we be yong we feare not death at our backes if sicke wee feele not death treading on our heeles if old wee looke asquint and see not death before our eies Indeede in temporall affaires to procure security we will all pleade mortality and in some cases of discontentment wee will complaine with Saint Austine that our life is a vitall death Splendida miseria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a glittering miserie a liuing calamitie wherein Austin our best repose is full of anguish our greatest securitie without foundatiō our trauell often without fruit our sorrowes and cares alwaies without profit our desires without successe our hopes without rewards our mirth without continuance our miseries without remedies dangers affrighting vs diseases afflicting vs afflictions greeuing vs griefes tempting and tormenting vs on euery side But notwithstanding these pleadings and complaints the most of vs put the day of death farre from vs and would haue it rather to be the lot of others then to belong to our selues beeing heerein like to ſ Cuspinian Hist Vespasian who seeing at once two presages of his death a blasing Comet and a gaping Sepulchre turnd them both from himselfe forced thē on others saying the sepulcher gaped for the old Empresse Iulia and the blasing starre pretended the death of the King of Persia which ware long haire thus wee dallie and delude our selues yea in a vaine perswasion that we shall see many daies wee sing sweete lullabies to our senslesse soules like to the rich corn-hoorder in the 12. of Luke who hauing plentie and for the same safe custodie promised to himselfe a kind of eternity saying t Luk. 12. 19. 20 Soule take thine ease and why thou hast goods layed vp for many yeeres But alas one day of ease did he not see Foole saith God this night thy soule shall bee taken from thee and thou shalt not liue to inioy that pelfe which made thee ioy to liue but as hitherto thou hast led a life euer dying so now thou must goe to a death neuer ending this beeing the last will and testament of such wealthy worldlings u Bern. Relinquunt diuitias mundo corpus sepulchro animam diabolo They leaue and bequeath their riches to the world their bodies to the graue their soules to the Diuell Simil. And as the sumpter-horses of great personages gaine nothing by their great burdens of siluer plate and other treasures wherewith they are loaden but a gauled backe for when they come to their Inne or iourneys end their treasure is taken from them and they tired and gauled as they bee are turned into a filthy stable so wretched worldlie men get nothing by their coffers crambde with crownes their barnes filled with corne their bags stuft with coyne but a conscience pittifully gauled with many a grieuous crime and when they are come to the iourneys end of a toilsome life stripped of all they had and thrust tired and gauled tortured and grieued as they bee into the stinking stable of hell hauing nothing there but vglie serpents for their daintiest food damned ghosts for their best company horrible shriekings for their chiefest musicke and weeping gnashing of teeth for their choisest mirth This doubtles is the case of all careles and secure persons they may wanton it for a time but shall want at last they may state it and stoute it too but shall stoope at last and though they haue now the summe of their vnsanctified desires they shall haue at length their full deserts Alas these deceiue themselues much by mistaking their tenure taking that to be a free gift which God intends for loane and holding themselues owners not onely of lands but of life too in fee-simple whereof they are but depositaries and tenants at will But be not thou deceiued ô man whatsoeuer thou art which hearest mee this day bee not deceiued God is not mocked thy daies are numbred away thou must death mounting on his x Reu. 6. 2. pale horse is posting towards thee here is not thy rest thou dwellest in a house of clay in a tent pitched to day remooued to morrow Thou art a Didapper peering vp and downe in a moment and as Aristotle rightly termes thee thou art Fortunae lusus inconstantiae Aristotle apud Sto◠imago temporis spolium imbecillitatis exemplum Miserable infirmitie such is thy person foolish inconstancy such is thy prosperity inconstant honour such is thy crowne sinnes sorrowes sickenesses such thy comforters and companions depart thou must and be gone God knowes how soone Serius aut citius mortis properamus ad oras It is not eminency of office or dignity can priuiledge thee for Dauid in the z Psalm 82. 6. 82. Psalm setteth men as high as they may goe I haue saide yee are Gods nuncupatiuè not substantiuè as the schoolmen note and the children of the most high This is mans aduancement But hee bringeth them as low and hath a But for them But ye shall dy like men and ye princes great ones shall fall like others heere is his abasement Hee that made the world at first of nothing can mar the greatest in a
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
words were now written and written not in loose papers but in a booke and not written onely but engrauen and that with an iron pen in lead or in stone to endure not for a time onely but for euer to the solace of all distressed Saints I know that my Redeemer liueth and though the wormes destroy my body yet shall I see him in my flesh againe with these mine eies c. Dauid distressed Dauid anchored on this hold and indeede the surges of sorrow had quite sunke his soule when Saule a 1. Sam. 19. persecuted him b 2. Sam. 6. Micholl derided him c 1. Sam. 22. Doeg accused him d 2. Sam. 16. Shemei rayled vpon him and e 2. Sam. 18. Absalon rebelled against him but that hee fixed his eies on this cape of good hope and f Psalm 27. 13. beleeued verily to see the goodnes of the Lord in the Land of the liuing Paul blessed St. Paul was rauished with this heauenly hope and soule-solacing assurance of life after death and therefore desireth to be dissolued and to be with Christ Phil. 1. 23. which is best of all St. Stephen that bold champion for christianity and faithful Proto-Martyr Act. 7. of Christ Iesus when hee was to be stoned feeling this holy comfort in the middest of heauy combats opposuit furori patientiā Lossius in Act. mortis terrori vitae despicientiam opposed his patience to his enemies fury the contempt of life to the terrour of death and hauing a sweet foretaste of the ioies which body and foule should iointly inioy in heauen he with a victorious grace despised all matter of torment and discontentment which his aduersaries malice could inflict vpon them on earth Ignatius that holy Martyr in the Primitiue Church beeing fully furnished with this assured hope of his bodies resurrection went confidently vnto a bloudy execution saying Frumentum Dei ego sum c. I am Gods corne now shall I bee ground small by the teeth of wild beasts to bee made fine manchet for my Lords table Babilas Bishop of Antioch building on the same assurance spake comfortably to his soule when he was drawne to a cruell death Returne my soule vnto thy rest for the Lord hath bene mercifull vnto thee This infallible expectation of a glorious resurrection made Saint Paul to conclude so triumphantly Rom. 8. I am perswaded that neither Rom. 8. 38. 39. life nor death nor things present nor things to come shall be able to separate vs from the loue of God And againe My departing is at hand I haue fought a good fight 2. Tim. 4. 7. 8. I haue finished my course I haue kept the faith Hencefoorth is laid vp for mee the crowne of righteousnesse which the righteous ludge shall giue me at that day and not to mee onely but vnto all them also which loue his appearing To which purpose hee speaketh thus in the name of all the faithfull Heere we haue no continuing City Heb. 13. 14. but wee looke for one to come and though we liue on earth yet our conuersation is in heauen from whence also wee looke for the Sauiour Phil. 3. 20. 21. euen the Lord Iesus Christ who shall change our vile bodies that they may be like his glorious body So that a change shall come and indeed wee are all desirous of some change as not contented with our estate Adam would change to be as Gen. 3. 2. Sam. 15. wise as his maker Absolon would sit in his fathers seat and of a subiect bee a Soueraigne Salomon would haue change of wiues The Israelites would change Samuell 1. Sam. 8. 5. the righteous Iudge for Saul a wicked King The Sychemites Gen. 34 23. would change their religion in hope of commodity and too many amongst vs would change the food of Angels and heauenly Manna for the flesh-pots of Egypt in hope of more libertie Yea the most haue changed plaine dealing into crafty vndermining mercy into malice single tongues and hearts into dubble and a great number like Proteus can change themselues into all formes like Polypus into all colours like courtly Aristippus into all fashions Omnis Aristippum decuit color status res But while we affect these alterations not vnlike to Glaucus his commutation of gold for brasse Homer while we are thus occupied about these choppings and changings we seeme seldome or neuer to remember that great change whereof the Apostle speaketh in the place before mentioned wherevnto Iob here aimeth saying All the daies of mine appointed time will I wait till my changing shall come Which changing is not onely an exchange of earth for heauen of a prison for a Pallace of an estate in sinne and misery for perfect holinesse and glory in respect of the foule but a change also of a mortall life for an immortall of corruption for incorruption in regard of the body For as there is a twofold death the one of the soule beeing depriued of the operation of Gods spirit and separated from God by sinne The other of the body being 1. Tim. 5. 6. destitute of the operation and working of the soule So there is a twofold resurrection the one Two-fold Resurrection spirituall of the soule a peccato ad gratiam from sinne vnto grace here the other corporall of the body a sepulchro ad gloriam from the graue vnto glory heereafter Which great day of the generall resurrection the Angels desire to see the diuels tremble to heare of and other creatures sigh groane for and man especially must looke and long for and cannot be without it whether we respect the manifold profits which come by it or the wonderfull inconueniences which would arise from the want of it For how can we dwelling on earth haue our conuersation in heauen if we do not looke for the comming of our Sauiour Phil 3. 20. 21. Christ and how can wee looke for his cōming except wee beleeue the resurrection and how can we beleeue the resurrection vnlesse we acknowledge that power by the which hee is able to subdue all things vnto himselfe Againe how doe wee acknowledge God to be God in almighty power without the faith of the resurrection and how can wee haue the faith of the resurrection without the hope of a Sauiour and how can we haue the hope of a Sauiour without an heauenly conuersation so that the life of this conuersation is hope by the which we expect the comming of a Sauiour and the ground of this hope is faith by the which we are assured that at his comming hee shall change our vile bodies and make them like to his glorious body And the reason of this faith beyond reason is his power by which hee is able to subdue all things vnto himselfe All these bee linkes so diuinely hanging depending each on other in that golden chaine of the Apostle that if we let slip one we loose the
comfortable hold-fast of all but good christians must not misse of any but must be forward in the course of godlines a holy conuersatioÌ„ as not running at vncertainty or fighting as beating the aire but following hard toward the 1. Cor. 9 26. marke knowing that they are begotten by the immortall seede of the word in the bosome of the Church militant to a liuely hope of an inheritance for body and soule together immortall and vndefiled in the Church triumphant 1. Pet. 1. 4. This hope as it giueth vs an edge that we should earnestly affect spirituall things so doth it giue vs a backe also to indure all things For why doe the seruants of God indure crosses so patiently absteine from euill so carefully pursue the things that are good so cheerefully constantly but because they looke for a glorious resurrection Reasons ratifying the Doctrin of the Resurrection which is the full end of all Gods promises when the wicked shall haue their full iudgement and the godly their full payment when the wicked shall both in body and soule be made sensible of all maner of misery and intollerable wretchednesse and the godly which haue but breathings here shal be bath'd in a whole Sea of comforts and in body as well as in soule haue the complete inioyment of vnconceiuable happinesse And as God hath promised it and will accomplish it how incredible soeuer it seeme to reason and impossible to nature so secondly the equity of Gods iustice requires it for heere oftentimes as 2. Cor. 4. 10. Aristot in Eth. the Philosopher speaketh Bonis fit male malis benè therefore it stands with Gods iustice else-where to recompence euery man according to that hee hath done in his body 2. Cor. 5. 10. either good or bad and in that great day of resurrection to make both bodies soules of penitent beleeuers or vnrepentant sinners ioint partakers of eternall weale 2. Thes 1. 6. 7. or woe And thirdly as Gods word promiseth and iustice requireth it so his power with whom nothing Luk. 1. 37. is vnpossible is able to effect it For to examine what he can do by what he hath done could he create all things of nothing and can hee not worke his owne will in his owne creatures and restore our bodies out of the 4. Elements to their former estate againe could he quicken vs in the wombe of our mother and can hee not reuiue vs out of the wombe of our mother the earth can he with the dew of the morning and euening giue life to the seed that is vnder the earth and shall he not with the sound of the trumpet and with all his power giue life to vs can we of a little sparkle kindle great flames and cannot he of our ashes though neuer so small raise our bodies or can we fetch fire out of the flint caÌ„not he fetch vs out of the earth Could Eliah and Elisha raise the widow of Sarepta and the Shunamites 1. King 17 23. 2. Kin. 4 32. Act 9. 40. Act. 20. 10. children could Peter raise Tabitha and Paul Eutichus and cannot God their Lord and ours raise both them and vs Yes he can and will and that in a moment in the twinkling of an eie Qui fecit idoneus est reficere 1. Cor. 15. 52. Tertul. l. de res car saith Tertullian Considera Authorem tolle dubitationem saith St. Austin Consider the Author of this admirable worke and leaue August Greg â—om 20. in Ezâ—k doubting or reasoning Nam in rebus mirabiliter factis ratio facti est potentia facientis But yet if any naturalists will farther reason against the resurrection of the body let theÌ„ for their satisfaction attend what strong reasons euen from their rules of Philosophy and the immortality of the soule by themselues granted may bee drawne to confirme the same Posita facultate saith The Soule was not made to liue by it selfe but in the body and resteth not fully contented so long as it wanteth her organ and companion Aristotle ponatur organum necesse est i. Admit then the soule as most Philosophers hold to bee immortall and then it must needs follow that the body as the organon or instrument thereof should bee revnited thereunto Againe Nulla res imperfecta est capax perfectae foelicitatis i. No imperfect thing is capable of perfect felicity but the soule separated from the body is an imperfect thing therefore it ought to bee ioyned to the body againe for the attaining of this perfection Againe Non est perpetuum quod est contra naturam i. Nothing is perpetuall which is contrary to nature but it is contrary to the nature of mans soule to be separate from the body seing it is the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfecting act thereof Wherefore the soule cannot continually be separate therefrom but must necessarily resume the body againe But leauing all other reasons that which our blessed Sauiour hath in loue done and suffered for vs in body and soule manifestly euinceth that our bodies shall bee raised glorified with our soules by vertue of Christs resurrection Christ our head suffered in body and soule for the redemption of Mat. 27. Act. 1. both parts he ascended in both is glorified in both and so shall we his members be For though the vnion betwixt him and vs be spirituall yet our bodies are called the members of Christ 1. Cor. 6. yea the temples of the holy Ghost that 1. Cor. 6. 15. 19. since they are members of Christ they might be restored vnto their head and since in their corruption they are vouchsafed to be the temples of the holy Ghost they might put on incorruption and as they be graced in this life so be glorified in the life to come What though in the meane while our bodies be scourged tortured tormented as Christs was what though we be bought and sold cruelly entreated as Ioseph was what though death swallow vs vp as the Whale did Ionah and bind Ioh. 1. 17. vs hand and foot as the Philistines Iudg. 16. did Sampson and seale vp the Sepulcher vpon vs as the Iewes did Mat 27. vpon Christ what though in death the spirit be loosed from the flesh the flesh separated from the bones bones flesh conuerted into rottennes rottennes into dust dust resolued into the Elements as Dr. Gregory in his Morals reasoneth and the scornefull Atheist oftentimes Greg. in 19. Iob. Ezek. 37. obiecteth yet as the Prophet Ezekiell in a vision prophesied ouer dry bones and they came together and the flesh and sinewes grew vpon them and life entred into them and they became faire and strong bodies So and more then so shall it bee at the last day for the trumpet shall blow and the graues shall giue vp their dead our bones shal be conioyned our parts composed our bodies reedified wee presented face to
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
Is not this the bloud of these men which went in ieopardy of their liues for it are not these vain pleasures the very price of our foules far be it therefore from vs to touch them or taste them or to be caried away with the alluremēts of thē least at length we bee fully fearefully and finally tormented for them Remember saith Abraham to Luk. 16. 25. the rich Glutton thou in thy life time receiuedst thy pleasures but now thou art tormented Remember that thou didst disport thy time in wanton daliance solace thy selfe in fond pastimes fare deliciouslie euery day defending pride to be a point of gentry drunkennes good fellowship wantonnes a tricke of youth At nunc cruciaris But now thou which inclosedst all pleasures to thy selfe in earth takest vp thy rents and hast thy full payment of paines in hell So true it is that intollerable torments there are ordained as the wages of fleshly pleasures here yea the more the pleasures the greater the torments for the Lord doth proportion his iudgements according to the measure of mens vanities So much as shee liued in pleasure so much giue ye to her torment Reu. 18. 7. and sorrow O that those which are led with sensuality would consider of this wages of vnrighteousnesse 2. Pet. 2. 13. which they are to receiue O that all which follow wantonnes euen with greedines would remember that whilst they liue they are dead 1. Tim. 5. 6. and though they think themselues in Dothan yet if they had grace to lift vp their eies they should perceiue themselues to bee in the midst of sinfull Samaria though 1. King 6. in the worlds iudgement they seeme with Capernaum to be lifted vp to heauen yet behold they are in the very confines of Hell O turne you turne you for why Ezek. 33. 11. Rom. 6. 12. will you die saith the Prophet Let not sin raigne any more in your mortall bodies but if you haue stricken handes with it heeretofore shake handes with it now for a farewell Moriantur ante te vitia saith Seneca Sen. Epist 12 Bernar. in Sen◠Morere saith Bernard antequam moreris sic quando moreris non morieris Die vnto sinne before thou diest so shalt thou liue when thou art dead As God said to Moses Ascende vt moriaris so say I to thee ô man morere vt Deut. 32. 49. ascendas Die to thy earthly desires mortifie thy fleshly lusts that thou maiest ascend and mount towards heauen in an holy life As Lot forsooke Sodom looking Gen. 19. to Zoar his sanctuary so let vs all flie from this world in affection meditate on our heauenly beeing and striue for perfection forgetting Phil. 3. 13. 14. what is behind and following hard towards the mark for the price of the high calling of God in Christ Iesus Amarescat mundus dulcescat Berit Christus Let the world bee bitter that Christ may bee sweet vnto vs let no gaude of earthly glory or blaze of worldly beuty withdraw our loue from him who when wee were his enemies so loued vs that Rom. 5. 10. he voluntarily indured vnconceiuable torments in body and soule vnto death to procure for our bodies and soules the inheritance of eternall life Arise and depart for here is not your rest Mich. 2. This is the Prophets watch-word to the Iewes Mich. 2. 10. and it will stand vs in good steade if wee marke it well and that wee may marke it well once I will rehearse it often Arise and depart c. Arise sleepe not in security depart abide not in iniquity for here is not your rest in heauen alone is true tranquility For as the Doue sent out of the Arke found no rest for her feete Gen. 8. 9. whilst she flickered on the flouds but was restles vntill she returned to the Arke againe So our soules sent from heauen finde no restfull footing on the glassie Sea of this Reu. 15. 2. world vntill they returne to the true Noah our sauing rest Christ Iesus againe Arise then and flie from the world that Christ may come to liue in thy heart by grace depart prepare to die and goe out of the world that thou maist come to liue in heauen with Christ in glory As Iacob said to Laban this long haue I serued thee and looked to thine affaires and now it is time to looke to my selfe and to trauell for Gen. 30. 30. mine owne house So say thou to this Laban-like world this many yeeres haue I serued thee seeking the profits and pleasures of a transitory life Now now it is high time to make prouision for my soules health and to labour that mine infinite debts towards God in regard of mine innumerable sinnes may by repentance bee discharged and my Title to an heauenly inheritance by faith in Christs merits and newnes of life be maintained and iustified Arise stand vp from the dead and Christ shall giue thee life Some lie in their sinnes as children in their Ephes 5. 14. swathling cloathes and so sinne of infirmity some as sicke men in their beds and sinne of obstinacy some as dead men in their graues and sinne desperately to all these in the name of Christ who raised three from the dead Iairus daughter Mat. 9. Luk. 7. Ioh. 11. the widow of Naims sonne and Lazarus to shew that no degree of death in sinne is incurable when he comes to heale is my commission directed Arise cast off the workes of darkenes put on the armour of light depart not without some fruit of this Doctrine of the resurrection Euen at this instant couenant with thine owne soule to rise from dead workes to serue hence-forward the liuing God not God and Mammon too not God and thy belly too but the liuing God alone walking before him in sincerity and truth with an vpright hart as good old Ezekiah 2. Kin. 20. 2. Chro. 34. and godly yong Iosiah did To this purpose first rowse thy selfe ô yongue man whatsoeuer thou art shake off the fetters of folly suffer not the bud of thy youth to bee blasted in the very sprouting the Sunne to be darkened in the very rising giue not thy wine to the world keeping the lees for the Lord giue not thy prime daies to the Diuell reseruing the dog-daies for God Let not Lady Dalila dandle thee on her Iudg. 16. knee till shee haue shaued all thy strength and goodnes from thee giue thy youthfull pleasures a bill of diuorce for their baggage dealing neuer to haue more familiarity with them discharge thy sinne betime least in thine age thou beare the reproach of thy youth and be forced to cry without comfort or remedy O vtinam Remember that of Ambrose Momentaneum Ambrose est quod delectat aeternum quod cruciat a Sea of torture for a drop of pleasure And thou ô man of age and grauity of what calling and degree
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
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