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
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
soeuer thou bee bee prudent and prouident as it beseemeth thy yeeres thy place thy office thy state embrace Eliphaz his exhortation Iob 12. 21. Acquaint thy selfe with God make thy peace with him there by shalt thou haue prosperity Iob 22. Wisdome saith Salomon is the gray Sap. 4. haire and an vndefiled life is the old age Let these ô let these wisdome and an vndefiled life meete together in thee and kisse each other looke narrowly to thy waies least either in the greatnes of thy power thou forget God or in the abundance of thy pleasures remember not thy selfe Be not like Nabuchadnezar who in the ruffe of his pride remembred not who had made him till God had mard him neither acknowleged who set his ioints together till God had rent his Kingdome asunder But let my counsell be acceptable to thee ô man whether Knight Iustice Gentleman or all in one and let mee boldly say to thee as Daniel did to him Breake Dan. 4. 24. off thy sinnes by righteousnesse and thine iniquities by mercy towards the poore Loe let there bee an healing of thine errors Loe thou hast erred and gone astray by thy pride and luxury returne returne by the holy way of temperance and humility Thou hast through couetousnes and malice sowen in hardnes of heart O returne by the way of mercifulnes and charity least thou reape in horror of cōscience Returne returne ô Shulamite as Cant. 6. 12. Christ speaketh to his Spouse returne returne that we may behold thee that we may see aswell a sight of thy good workes as heare a sound of thy good words that we may behold the fruits of amendment in thee place not the anchor of thine eternall wealth and woe on so ticklesome a point as thy repentance at last cast Repent amend defer not from time to time least God in whose hands are the moments of time cut thee off from all time and send thee to paines eternall without time for abusing the singular benefit of time in this world make not thy death-bed to smart by thy wilfull adiournings of thy repentance In the midst of thy ruling remember thy reckoning suffer now whilst it is to day the seeds of godlines to be sowne more and more in the field of thy repentant heart that whensoeuer the night of death commeth thou maiest reape receiue the plentifull crop of a ioyfull haruest furnish thy soule with grace and inure it to a sweete conuersation with God in thy life so shall the offering of thy death-bed be acceptable and thou maiest boldly make God the guardian thereof in thy death And now at length to come to Tertia Part. Viaticum in via my last part and to shut it vp in a word beeing desirous to recompence the largenes of my former discourse with the briefe touch of that which followeth let mee Right Worshipfull and beloued in Iesus Christ intreat you all both old and young which haue heard and seene this day the blacke colours of death and the glorious ensignes of the resurrection displayed to make the due and daily meditation of both vsefull profitable vnto you that your practises in this life may hence forward be more commendable and your passage out of this life when God shall call you be blessed and comfortable Let me I say intreat you all in a serious consideration of the speedy approach of death sure in the end vnsure in the time and bitter when it commeth and of the certain appearance of vs al before the iudgement seat of Christ to render an account of our doings in that day of resurrection to watch all the daies of your life and with holy Iob in my text to waite till your changing shall come Your change may come at a suddaine therefore be alwaies prouided and prouide not so much by corporall phisicke as the maner of most is to put off death that it may not so soone happen vnto you as by soule sauing phisicke repentance faith obedience cleernes of conscience and comforts of Gods word and confidence in his sweete promises to cut off the sting and malignity of death that whensoeuer it comes it may not hurt you This this is viaticū in via prouision in the way to bring vs in safety to the iourneies end of euerlasting felicity O runne with alacrity this race of piety set before you Gratia praeparandus animus mens D. Ambros li. 1. off c. 38. stabilienda ad constantiam saith St. Ambrose for expedition in this iourney pray for grace practise constancie Seeke earnestly for the things that are aboue liue after the lawes of the new Ierusalem which is aboue your Burgeship is in heauen bee not then earthly minded but heauenly affected labour to get more more assurance of the forgiuenesse of your sinnes and to feele in your soules the power of Christs death in dying vnto sinne and the vertue of his resurrection in rising to newnes of life And that you may out of the court of Requests the more easily obtaine for all your transgressions an assured pardon indulgence put somewhat euery day into the court of Gods Exchequer in hope of recompence or remembrance that with good Nehemiah you may Neh. 13. 22. say Lord remember me according to this and pardon me after thy great mercies Let the counsell of our Sauiour be precious Lay vp treasure Matt. 6. 14. for your selues in heauen send your vertuous actions the best monuments of a Christian thither before you Bee zealous of good workes studious of piety abundant in the deeds of charity for the witnes and inward testimony of a well-deeded life when all other comforts leaue you will relieue and comfort you in death accompany you to heauen and present it selfe with you before God By these fruites of a liuely faith Ezek. 9. as his own marks God will know and acknowledge vs to be his and for these his owne gifts which are our best merits he will reward vs and this reward is a life and such a life as is eternall is a crowne and Rom. 6. 23. 1. Pet. 5. 4. Heb. 12. 28. 1. Pet. 1. 4. 2. Pet. 3. such a crowne as is the crowne of glory is a kingdome and such a kingdome as cannot be shaken is an inheritance and such an inheritance as is immortall vndefiled For the obtaining of which life crowne kingdome inheritance what manner persons ought we to be in holy conuersation and godlines how ought wee in respect of these great and gracious promises to giue all diligence to ioine to 2. Pet. 1. 5. our faith vertue to our vertue patience temperāce brotherly kindnes and all other ornaments of a sanctified life These these are Viaticum in Bern. mundo the saurus in coelo Prouision for spirituall comfort in this world for a celestiall crown in that to come O let vs in this behalfe be prouident and thriuing Christians and whilst we are in
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
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
other can iustly except against it I will say this to him A little thereof is now ynough and any thing at all is somewhat too much De mortuis nil nisi bonum Virgil Aeneid 3. Parce pias scelerare manus oh parce sepulto For mine own part as I dare not blanch any mans faults because it is contrary to my profession so I hold it now an vnfit time to blab or blaze a dead mans follies it is somewhat I thinke beyond my cōmission Charity vnder one vertue couers many blemishes whereas malice like a kite feeding on nothing but carrion vnder one vice couers many excellencies I will leaue malice to those which loue to dwell in the tents of Meshek following the rule of charity will passe from his former conuersation in the daies of his health to that which was much more commendable and comfortable his godly comportment behauiour in his sicknes vntill his death and what I haue seene and heard with these mine eies and eares I will boldly testifie that at my first comming to him which was a fortnight before his death I found him religiouslie disposed and concerning his end and passage out of this life well resolued the apprehension of his sins beeing so well temper'd with a sweet application of Gods mercy that he seemed to mee to goe an euen course betwixt feareles security and saithles dispaire the conscience of his manifold transgressions humbling him indeed and casting him downe but the consideration of Gods infinite mercies reuiuing him and lifting him vp againe To whō after I had made known by priuate conference with him what an especiall signe of Gods fauour it was to bee so graciouslie inuited by a lingring sicknes as a long sermon to come by the way of repentance vnto him and hereupon had cheered him vp against the terrors of death and exhorted him to deale faithfully with his owne soule in sorrowing yet more deeply suing for a pardon more earnestly for all the errors of his life because God did yet wait to Isa 30 18. shew him more mercy he heereunto made this ready answere I know and feele God to bee mercifull and were hee not exceeding mercifull I were very miserable for I haue a long account to make But fetching a deep sigh I beseech God to binde all my sins in a bundle and to cast them into the bottome of the Sea that they may neuer rise vp in iudgement against me which pithy praier twice together he vttered and that with so great vehemencie that in some conflic̄t of passion he brake foorth into teares wept bitterly which signe of gōdly sorrow appearing in him I comforted and counselled him in the wordes of the Prophet telling him that God would treasure vp al true repentant teares into his bottle and if we did mourn Psalm 56. 8. ouer Christ Iesus whom wee haue crucified by our sinnes and open vnto him a fountain of teares God would open vnto vs a fountaine of Zach. 12. 10. Zach. 13. 1. grace to wash vs from all our sins which comfortable place of Scripture hee as feelingly apprehended and applied to his soule in these words O Lord open this fountaine to me be gracious to me forgiue me forgiue me as I forgiue all the world And so vttering partly of himself and partly repeating after me these and the like sentences or short ciaculatory praiers O Lord in thee Psalm 31. Psalm 90. is my trust let me neuer be confounded returne Lord and bee pacified toward thy seruant comfort mee as thou hast afflicted mee Reueale thy grace and glory to mee and in my greatest extremity refresh mee with the sweet tast of thy mercy my heart fainteth and strength faileth but in thy helpe is my onely hope O Lord Psalm 37. 26. say to my soule I am thy saluation c. at length vpon his entreatie the whole company there present ioined together with me in a more solemne praier vnto God for him himself accompanying vs very willingly and reuerently and in this praier behauing himselfe so passionately with such wringing of his hands lifting vp of his eies with such heauy sighs and groanes of his heart expressing the feruency of his zeale and deuotion that the report heere of may seeme incredible to many wich knew his former life and conuersation But I know what I speake and I speake it not to praise the dead for my praises preaching or praiers cānot profit him neither to please any of his friends liuing for it is basenes of mind this way to picke thanke of them but to the eternall praise of the vnspeakable goodnes of our euerliuing God who shewed to this deceased knight so great mercy as to giue him so religious a mind in so great weaknes of body and not onely so but blessed him likewise with a very ready memory from the beginning to the end of his sicknes in such sort that conferring diuers times with him about some particulars concerning sound repentance and the assurance of Saluation and the certaine tokens of our peace and reconciliation with God and quoting many places of Scripture especially out of the 8. Rom 17. Ioh. out of the 51. 73. 91. Psalmes to strengthen his faith and affiance in Gods mercy through Christs merits to confirme his hope in the assured expectation of a ioyfull resurrection and to set him forward in the holy way to a happy better life to come I must confesse to the glory of God that hee would many times meet me halfe waies in the midst of the said sentēces apply them to his soule with such feruency and feeling as was much I saw to his owne comfort but more as I vnderstand to his friends ioy and admiration To be short I come to his death which was on St. Stephens day he accounting it an addition to his hoped for happines that he should goe to heauen when so blessed a Martyr ascended as by one of his deerest friends I was enformed for this I speake vpon the report of others as also how that he spent the beginning of this day in finishing his last will and testament and in performing kinde charitable offices for his brethren sisters seruants and other friends The rest as a man sequestred from the world he spent in praier in meditation and soliloquies betwixt God his soule as if he had learned of dying St. Ierom to say O my Euseb in vita Hieron friends interrupt not my approaching ioy doe not hinder me from yeelding to the earth that which is the earths vntill about the euening comming to him againe hee rowsed himselfe and glad of my presence conferred with me receiued counsell comfort and encouragement from me being desirous that I with such also as were present should once yea againe and the third time pray for him feeling belike his time to be short so that I found him euery way as religiously deuoted and christianly affected and