wee know that we are translated from 1. Ioh. 3. 14. death to life because we loue the brethren Whereby the Apostle setteth it downe for a sure marke of Gods children to be louing one to another which hee doth more at large amplifie in the 7 8 9 and 1. Ioh. 7. 4. 16. 12 verses of the fourth Chapter and in the 16 verse concludes with this prouerbiall sentence neuer to be forgotten or committed to obliuion alwaies to be practised and by Christians put in execution God is loue and he that dwelleth in loue dwelleth in God and God in him I will not loose my selfe or you in heaping vp any more needlesse proofes in a point so plaine S. Paul Rom 12. Cor 1. 13. Eph 4. 2. Col 3. 12. is very vehement in pressing this argument of mutuall loue but I will leaue his plentifull exhortations to your priuate meditations holding it sufficient for the confirmation of this doctrine that Christ Iesus made his whole life the example of his law this law of louing one another being no other than an irrefragable and most sound axiome arising out of the irreprehensible and most sincere actions of his life who was borne liued and died to restore man to the loue and fauour of God to promote loue and friendship betwixt man and man and to expresse the aeternitie and bounty of his loue to all mankinde who brought loue as the prince of peace and our King conquering death and Sathan the enemies of it who wrought loue as our Priest giuing himselfe to his Father as a peace-offering for it who taught loue as our Prophet abundantly praising and preaching it often pressing and alwaies practising it the more strictly to binde vs thereby to the embracing of it and to the willing obedience and conformitie of our wils to his will therein And so much of the doctrine or lesson it selfe Let vs now consider a few reasons to riuet this doctrine and obseruation the better to perswade our hearts in this behalfe which reasons are especially foure First we are to loue our Christian brethren because God loues â—easons of â—octrine them 2. Because we are neere of kinn and condition and tyed together by many linkes of loue 3. Because this brotherly loue will make vs most seruiceable each to other in Church or Common-wealth 4. Because it will preuent a multitude of mischiefes and inconueniences Let these reasons bee weighed a little in the ballance of our Christian iudgment and we shall soone perceiue if Sathan haue not exceedingly captiuated our senses that the loue of our Brethren is a most requisite and necessarie a most commendable and profitable thing Reason First the Lord of heauen and earth the Creator of vs all and our Father loueth them with whose loue ours should sympathize with whose affections ours should make a perfect harmonie that where he loueth there wee should loue also and that earnestly for it is good in a good thing to loue earnestly Gal 4. and where he hateth much Gal. 4. 18. we should hate also and that vehemently for as our vehement hatred cannot but bee good if that No which we hate be naught so our earnest loue can neuer be naught if that which we loue be good and how can that bee otherwise then good which God being goodnes it selfe doth effect If then it be a sufficient argument incitement to vs to hates any thing which is an abhomination to God then it cannot be a weake consequent but a strong encouragement for vs on the contrary that where God loueth most we should loue most also Now the Lord loues all his Creatures in a generall manner approuing them as the workemanship of his owne hands and therefore there should be a correspondency in our affections to loue and like all the Creatures as they are his Creatures But as for Christians they are his peculiar Christians Gods peculiar his children the sheepe of his pasture his treasure his chosen generation by all the possessiue relatiue respectiue tearmes of alliance and vnity his as neere and deere to him as the apple of his eye the signet of his right hand alwaies vnder the eye of his protection prouidence vnder the light of his louing countenance the proper obiect of his lookes and loue too Wherefore as he doth tenderly regard them such should be the feruency of our loue and affection â— Iohn 5. 1. toward them for euery one which loueth him which begate will loue them also which are begotten by him and if wee say wee loue God whom we haue not seene and yet hate our brethren whom wee haue seene we are but lyars It cannot be 1. Iohn 4 20. that the fire of our affection should burne hot in the Lord and but like ice that is to say no whit at all towards those which are his sonnes seruants and chiefe friends Wee haue an old Prouerbe somewhat homely but true and by common experience verified Loue mee and loue my dog how much more Loue me and loue my sonne or my wife Seeing then God hath adopted all true Christians bee they neuer so full of infirmities wants and imperfections as sonnes vnto himselfe hath married them in mercy and fidelity giuing them in assurance thereof a ring with sixe spirituall Hose 2. 19. 20. Iewells described by the Prophet Hosea How can we then euer approue our selues to be well affected towards him if our behauiour bee strange our kindnes cold towards them if either with cruell Ahab we preferre our beasts before our brethren in the time of scarcitie as I feare too many haue done Or else with churlish Nabal deny the smallest 1 Kings 18. 5. reliefe to Dauids seruants or to the seruants of the Lord in their extremity 2 Sam. 25. 10. 11. verses as too many amongst vs at this day doe O let vs blush for shame and sigh for sorrow that we cannot that wee doe not affect where the Father the Sonne and the holy Ghost conspire with ioynt consent to fauour and let this be a prouocation to vs all to blow vp the dying coales of our almost extinguisht charitable affections and seeing our good things cannot extend to thee Lord in Heauen as the Prophet speaketh Let our Psalm 16. 2. well doing bee extended towards his Saints on earth And because God doth not only loue them but professeth this loue and proclaimeth to the world that to bee done to himselfe which is done to Christians in his name Let vs no way exclude them from the benefit of our best friendshippe which are euery way so much interrested in his bounty and fauour Let vs loue them because GOD our Father loues them and this is the first reason Reason 2 Secondly because there is a neere bond of kinne and condition betwixt vs mutually which doth most iustly challenge kindnes and good affection at our hands If a man doe not shew kindnesse to a stranger to whom
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
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
without difference in respect of his final estate may rightly bee compared vnto a tree which sooner or later must be cut downe by the axe of death to be fuell for burning or timber for building to become a cursed brand in Satans furnace or a blessed beame in Christs palace Indeed the time was but a short time God knowes when as man the mortall mirror of immortall Maiesty created in admirable perfection and beauty and indowed with the richest gifts and graces which could be competēt to a creature did not only in the exquisite integrity of his soule liuely resemble his makers purity but also in the most sound and healthfull temper of his body carry some excellent sauor of his eternity for the continuance whereof it pleased the Almighty to place him in the goodly garden of Eden stored with matchlesse variety of whatsoeuer delights heart could desire especially garnished * Gen. 2. 9 begnetz hacaijm with the tree of life whose fruite had by Gods ordinance naturally vertue to banish hunger thirst sicknesse age death So that if Adam had neuer sinned mankinde had euer continued in this his primary estate and condition free from sorrow sicknesse death and corruption But alas now the case is much altered and lamentable is the alteration for no sooner had Adam by the entisement of Eue in eating the forbidden fruit transgressed but God passed vpon him and his posterity this sentence of temporall condemnation neuer to bee reuersed l Gen. 3 19 Dust thou art and to dust thou shalt returne againe As Leui was in the loines of Abraham when hee paied tithe or tribute m Heb. 7. 5 Heb. 7. so were wee in the loines of Adam when hee plaide the traitor his disobedience is in vs vnexcusable the doome and punishment of death due vnto it is irreuocable and all of vs of what estate age or degree soeuer wee bee ar◠without some rare and extraordinary dispensation as that of Enoch and Elias was liable vnto the same Though Sathan a liar from the beginning said n Gen. 3. 4 Non omnino moriemini yee shall not die at all and Mother Eue minced the matter with o Gen. 3. 3 Ne forte moria mini least perchance ye die yet God said expresly in that day wherein thou eatest of the tree of knowledge of good and euill p Gen. 2. 17. moth tamuth morte morieris thou shalt surely die yea through the hereditary contagion of this originall rebellion Statutum est omnibus semel mori q Heb. 9. 27. It is decreed that all Adams sinnefull progeny shall once die This is a statute enacted by three states of the highest court of heauenly parliament and neuer to be repealed We came by the wombe and must to the graue whether old or yong God knowes how soone death stands ready in the gate for old men and they cannot liue long death lies in ambush for young men and they may die soone the difference is no more the one goeth to death and death commeth to the other Belshazzars Embleme is on euery wall and his Impresa vpon all flesh able to make the proudest Tyrant the frolikest gallant the prophanest Church-robber if not to blush for shame yet to tremble Dan. 5. 25. for feare r Mene mene Tekel vpharsin God hath numbred thy daies he hath ballanced thee thou art found lighter then vanity away thou must Wee must needs die said the wise woman of Tecoah to Dauid ſ 2. Sam. 14. you a soueraigne and I a subiect you a man and I a woman wee must needs die and are as water spilt on the ground Dauid confessed so much on his death-bed t 1. King 2. 2 I must goe the way of all the earth and holy Iob u Iob. 30. 23. I know assuredly thou wilt bring me to death which is the house appointed for all the liuing as a hauen for all shipping It may be when a ship is come to the mouth of the hauen a blast driueth it back againe but thither it will arriue at last so must wee to the gates of death x Bern de conu cler Non miseretur inopiam non reueretur diuitias as D. Bernard speaketh Death pittieth not the poore regardeth not the rich spareth not any It is not the Maiesty of the Prince or holinesse of the Priest strength of body feature of face learning riches honour or any secular regard can plead against death or priuiledge any person from the graue Nereus the faire Thersites the foule Pyrrhias the Cooke Agamemnon the King Absolon with his beauty and Lazarus with his blaines must all the same way Say Prince say pesant say rich say poore say all with holy Iob. y Iob. 17. 14 c. 17. Corruption thou art my father rottennesse thou art my mother wormes and vermine yee are my brethren and sisters say graue thou art my bed sheete thou art my shrine earth thou art my couer greene grasse thou art my carpet say death demand thy due for thy seasure is without surrender and from thy sentence there is no appeale To this purpose the Prophets proclamation is so generall z Isay 40. 6 All flesh is grasse All flesh without any exception is grasse which by the Sunnes angry countenance winds blasting frosts nipping mans trading beasts deuouring and many other waies is turned to corruption All flesh is grasse and the beauty and grace thereof is as a flower 1. If any thing bee more seemely more amiable more goodly more gracious more glorious in man it is but as a flower which though it bee more faire in shew and more fragrant in smell then grasse yet as the grasse withereth so the flower fadeth And euen so the greatest power pomp authority estimation and most illustrious estate of man decayeth Where is that wisdome which folly hath not tainted where is that honour which slander hath not stained where is that strength which sicknesse hath not impaired where is that beauty which age hath not defaced where is that high and happy estate of ruledome and renowne which enuie and time hath not ruinated where are either of these or all together which death hath not spoiled and lodged in the graue I haue seene saith Dauid an end of all perfection a Psal 119. 96 Happy are they which haue Dauids eies and thrice happy were we if vpon true insight of our frailty imperfection wee did daily and duly forethinke of our end and dissolution To incite vs whereunto Isaiah as the Lords Herauld is commanded to deliuer the former message not whisperinglie in a soft still voice such as that was wherein God passed by Elias b 1. Kin. 19. 5. but to crie aloud and to make such a noise as would mooue him that were musing rouse him that were slumbring awake him that were sleeping so carefull God is we should learne this lesson and lay it to our hearts that our continuance in this life
moment he bringeth Potentates to nothing and maketh the Iudges of the earth as vanity a Isa 40. 23. It is not the strength or statelinesse of any place or territory can protect thee For what Hormisda the Persian Ambassador said to Constantius the Emperor demanding of him how he liked the City of Rome with the Amphitheater the Capitoll and other such rich monuments as were shewed vnto him b Ammian marc lib. 16. In truth I thinke it the most glorious City in the world and all therein pleaseth me well but this that I see men die at Rome as else-where The same may truly bee auerred of all other places from which death cannot bee excluded but if it enter not in at the gates with full force it will ascend by the windows with great feare c Ier. 9. 21. To which purpose Socrates smilingly replied vnto his friends that would haue rescued him from the officers which were to put him to death No I will no longer liue except ye can tell me of a place without the territorie of Athens where men neuer die Lastly as no height of honour or estimation can priuiledge thee no safety and sweetnes of place protect thee so no power or pollicy can preserue thee from the fatall dart of death The King cannot saue himselfe by the multitude of his host d Psal 33. 16. Visuntur magni parua sepulchra Iouis saith the Poet Tamberlaine the terrour of the world died with three fits of an ague as e Paul Iouius de vit ill Paulus Iouius writeth Saladine that mighty pagan which wan the holy Land from the Christians in the height of his pride pompe was surprised by death hauing no greater solemnity at his funerals then this a Herauld carrying his shirt or shrowd on a speare or spade and crying aloud f G. Parad. in Heroic Hae sunt reliquiae victoris orientis These are the conquests of great Saladine Alexander that famous Monarch acknowledged in his owne person this humane frailty when in the Olympicke games falling in the dust and perceiuing therein the length of his body hee confessed with griefe that g Q. Curt. in vit Alex. seuen foote of ground were sufficient to make him a graue h Iuuenal Mors sola fatetur quantula sunt hominum corpuscula Wherefore bee our daies neuer so few or our yeeres neuer so full resolue we must wheresoeuer or in what state soeuer wee bee to come ere long to the gates of death there is we see no meanes of withdrawing no place of absenting no power of resisting God alone can say i Exod. 3. 14. sum qui sum I am what I am and will be what I haue bene Men can say nothing else but I am and shall not be Witnesse this the Lacedaemonians song of three parts wherein the Elders sang wee haue beene strong and are not now the Youth replied wee shall bee strong but Plutarch are not yet the Middle-aged sang wee are now strong but shall not be Witnesse this Iobs sonnes at a banquet k Iob 1. 19. suddenly destroied l Iudg. 9. 53. Abimelech brained Holofernes beheaded Adrian with a Gnat and Leo with a flie both Popes suddainely choaked What shall I say more All mankind must needs sing this Aut sumus aut fuimus aut possimus esse quod hic est wee are or haue beene or may soone bee such as this breathles subiect is The dolefull pageant of whose mortality is heere presented to our sight hauing in euery colour a speaking griefe in euery griefe a mourning tongue able to worke sad thoughts in our harts if not to wring salt teares from our eies So that Hesiod may tell of Nectar Hesiod Ambrosia and sweete wine of the Gods which will make men immortall and Pliny may pratle Pliny of the Herbe Moly which hee saith hath vertue to make an old man yongue and Historians may write of certaine fortunate Ilands where exceeding long liuers for their prolonged life are called Macrobioi But alas these fables reiected nothing can bee indeed inuented whereby life may be prolonged beyond its limited time as burning torches wee are dailie consumed as potters vessels euery houre endangered Yea so dangerous a Sea is this world wherein we are wafted so boysterous are the winds and waues of woe wherewith we are tossed and so extreamly hazardous are the rockes of profit pleasure and preferment against which the silly Barke of our soules is carried that in euery calme we feare a storme in euery storme wee are swallowed quicke in all our ease we looke for paine in euery paine wee pine away in all our rest wee feele disease in each disease wee post to death The very elements themselues by burning infecting drow ning and swallowing many becomming caters for our corruption who were at first created for our consolation Yea all things in this life making way like a marshall for death that shee may triumphantly passe through the field of this world ouer the carkases of her slaine Thus death rules on earth as eternity in heauen there all liue heere all die m Hoâ— Omnes vna manet nox calcanda semel via Lethi It is n Iosh 23. 14. the way of all the world o Sen. Epist 25 Hac conditione intraui vt exirem said Socrates All both good and bad are actors on the stage of mortality enery one acting a part some of lesse some of greater dignity and the play beeing ended exeunt omnes euery one goes off the stage and as Chesse-men without difference Simil. they are swept from the table of this world wherein one was a King another a Queene a third a Bishop or Knight into the earths wide receptacle The onely distinction betwixt good and bad beeing this that the good are alwaies actors of a Comedy and howsoeuer they beginne they end merrily but the bad are actors of a Tragedy and howsoeuer they beginne or proceede yet their end is miserable their Catastrophe lamentable Death beeing to the wicked the diuels seriant to arrest them and carry them without bayle to a prison of vtter darkenesse which to the godly is the Lords Gentleman vsher to conduct them to a pallace of euerlasting happinesse yea death beeing to the one as Sathans cart to carry them presenly to execution in hell which to the other is as Elias his firie Chariot to mount them vp to heauen For p Eccl. 11. 3. Olimpiod As the tree falleth so it lyeth As a man dyeth in the fauour or disfauour of God so without changing or recalling hee remaineth Vnusquisque cum causa sua dormit cum causa sua resurgit as D. Austin speaketh And to conclude Aug. this point on euery mans particular death his particular iudgement attendeth either of the soules eternall blisse in heauen or euerlasting woe in hell which all the praises praiers and preaching of men Saints or Angels
cannot reuerse Vse A consideration R. W. and beloued in Iesus Christ by the miscreant Atheist much contemned by the temporizing Politician greatly neglected by the carnall gospeller slightly regarded by the Popes pardon purchasing and pickpurse Purgatory beleeuing Papist corruptly intertained and by very few of the best professors so sincerely and seriously thought on and embraced as it ought to be For it is the great fault not only of great men whose greatnes maketh them too often forgetfull of goodnes but euen of vs all high and lowe rich and poore great and small that wee neuer thinke on death or prepare to dy till wee finde and feele wee can no longer liue Yea we so imbrace admire adore and doat vpon this glittering world and are so loath to leaue the ruinous tabernacle of our corruptible flesh that we are not content or willing to goe to heauen till we see there is no remedy we can stay no longer on earth For the reforming of which carnall and worldly affection and for the better inciting and stirring of vs all vp to a more frequent meditation and Christian consideration of our soone expiring life and speedy approaching death let vs now in the name of God descend to some further vse and application of that which hath beene so largely deliuered And seeing we haue beene euery way sufficiently taught what through the frowardnesse of our carnall disposition we are otherwise dull ynough to learne that in this wicked world which is nothing else but a shop of vanity a theater of iniquity whordoms stewes oppression slaughterhouse thefts refuge and for euery sinne a sinfull sanctuary there is no sure rest or residence for vs and that here we haue no continuing City but liue euery day in such incertainty that the highest healthiest holiest happiest among men cannot promise to themselues to morrow O let vs I beseech you by the tender mercies of Christ Iesus as wee tender the good of our owne soules heare and know this for our selues as Eliphaz saide to Iob Heare this and know it for thy selfe Iob 5. 27. He that knoweth not what hee should know is a beast among men hee that knoweth no more then he must needs is a man among beasts but he that knoweth all he may know and that for himselfe and his spirituall aduantage is a god among men Let vs study and striue to bee such gods and euer remember that wee must die like men Let vs esteeme of euery present day as of the day of our death and make such conscience of all our waies words and works as if wee were presently to giue an account of our life q Greg. in Moral Qui considerat qualiter erit in morte pauidus prouidus erit in operatione He that thinketh alwaies of dying will be circumspect in his doing The meditation of death is a Christian mans Philosophy O let vs as carefull christians be continually exercised in this study and as cheerefull and faithfull professors bee alwaies busied in performing those righteous and religious duties which wee would doe if wee were dying and because that death in all places wayteth for vs let vs expect it euery houre suspect it euery where and be at all times prepared for it And now at this time especially let the dreadfull spectacle of death before our eies be as a shrill trumpet sounding aloud that message of Isaiah to Ezekiah in our eares that it may sinke deepe into our hearts r Isa 38. 1. Set thy house in order for thou must dy and shalt not liue Dispose of thy temporall affaires leaue not thy lands intangled thy substance intested to be a cause of variance to thy posterity make thy will doe it in time whilst thy thoughts are free thine affections staied and thy reason not distracted with feare or senses disturbed with paines so shall thy testament be testatio mentis a witnesse of thy mind Whereas on the contrary if thou put ouer the disposing of thine estate to that troblesome time of sicknes when thine head aketh hand shaketh thy tongue faltreth thine heart fainteth and euery part is pained it may iustly bee feared that neither thy words or writing will so expresse thy meaning but that thou shalt be easily drawn to make a will after anothers mind rather then thine owne Set therefore thine house in order now that thy soule bee not wearied then with secular affaires when it should be wholly busied in making it selfe ready for God Yea set thine heart in order also and forthwith dispose of thy soule to cast vp her reckonings turne thy selfe as Ezekiah did Å¿ 2. Kin. 20. 2. to the wall that is from the world to God Silentium a mundo est susurrus cum deo consider what thou hast beene examine thy selfe what thou art premeditate what thou shalt be Cogita vnde venis erubesce c. Thinke on thy Bern. naked natiuity and blush for shame on this worlds wretchednesse misery c. Sigh for griefe on deaths approaching tyranny and tremble for feare or rather that thou mayest bee freed from feare griefe and shame make soone thy soules peace with God and the world and by faithfull repentance turne from the worlds vanities to Gods seat of mercy and weepe as t 2. Kin. 20. 3. Ezekiah did bewaile thy sinnes past keepe a narrow watch ouer thine heart for the time to come Sow in teares that thou maiest reape in ioy Psa 126. And lastly not to leaue so good a patterne in any point vnfollowed pray too as Ezekiah did though thou canst not in the same manner Lord remember how I haue walked before thee in sincerity and truth yet to the same effect for mercy as Dauid did u Psalm 25. 7. Lord remember not the sinnes of my youth Lord for thy goodnesse sake remember mee And as D. Ambr. in Psal 38. Ambrose did on the 38. Psalm Lord forgiue mee my faults heere where I haue sinned for else where I cannot be releeued except I haue my pardon heer it is in vaine to expect the restfull comfort of forgiuenesse hereafter Now is the acceptable time as St. Paul speaketh x 2. Cor. 6. 2. now is the day of saluation This world is for thy repentance the other for thy recompence y Chrys in Heb. cap. 2. hom 4. Hic locus luctae ille coronae Hoc cunaeorum tempus est illud coronarum as D. Chrisostome speaketh This is the time and place of combatting that of crowning this of working that of rewarding this is for thy patience that for thy comfort Now God is helping to all them which repent and forsake their euill ways but then he will be a seuere examiner iudge and reuenger of all our wicked workes This is our day wherein the Gospell of peace and remission of sins is preached that is Gods day wherein all that haue receiued this grace in vaine shall be punished They that will not now receiue good counsell at
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