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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73706	Three profitable sermons. 1. A pastorall charge. 2. Christs Larum-bell. 3. The soules sentinell Preached at seuerall times vpon sundry occasions, by Richard Carpenter pastor of Sherwill in Devon.	Carpenter, Richard, 1575-1627.	1617 (1617)	STC 4683.5; ESTC S125294	87,026	278

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 ●ecunda pars ●iz Spes est in ●rna ●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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●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 ſ Exod. 32. 32. names whose ●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 substāce 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 gra●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 ●eu 20. 11. 12 of Gods throne is described the singularity of the Iudge is declared the vniuersality of all both great and small which must stand before him is manifested and the equity of proceeding in iudgement excellently shewed by the bookes opened and the sentencing of euery mans cause according to his workes Whence by the way wee may Note note the difference betweene the act of iustification and the act of iudgement for the act of iustification wherein God maketh vs righteous which were vniust is onely by u Rom. 3. 24. faith i. by the apprehension application and appropriation of Christs merits righteousnesse by a liuely faith But the act of iudgement wherein God declareth those to bee iust which Mat. 25. 2. Cor. 5. were iustified in this life is according to our workes God iudgeth not according to the root of faith which is hidden but according to the fruits of faith namely good workes which are open and manifest and the fittest meanes to try euery mans cause and to discerne who were by faith working in loue Gal. 5. 6. iustified in this life Not to affect more testimonies of proofe in a point of christianitie so plaine This holy perswasion of the resurrection after death impression of immortality hath euer possessed the hearts of Gods Saints and seruants and hath bene as a naile of the Sanctuary to keep them from desperate distractions in the errours of this life and to set them forward to perfection vndanted constancie in the terrors of death Iob patient and iust Iob in the plea Iob 19. 25. of all his miseries with the single eie of faith held fast by this hope and made it the issue of all his maladies I know that my Redeemer liueth and I shall liue againe c. this sentence of vndoubted assurance is matter worth the remembrance and therefore Iob setteth a Preface vnto it O saith he that Iob 19. 23. 24. 25. my

face before our Sauiour The carnall man stands here at a mammering and maruelling how it can be done The Atheist stands mocking as though it were vnpossible to bee done But I answere them both as St. Gregory doth 20. D. Greg. 20. Hom. in Ezek. Hom. on Ezekiell O ye maruellers mockers at the resurrection doth this seem strange that God should raise and reforme man out of the dust who causeth out of the lest graine the greatest tree to grow doth this seeme so wondrous a matter incredible then mocke on and maruell likewise at the Suns setting rising the Moones waxing and waining the Seas ebbing and flowing the childs breeding in the wombe of the mother and the hearbs fading and reflorishing out of the wombe of the earth for such is the resurrection frō 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 rationē 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 reasō 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 prophāe 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 s●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 cōdemnation 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 Iudgemēts vpō 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 thē 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 remēbrance 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 tēples 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