is but momentany and our best estate as the princely Prophet protesteth in this world c Psalm 39. 5. altogether vanity For the better riuetting whereof in our mindes and memories the holy Ghost by his pen-men actuaries Moses Iob Dauid Salomon Saint Paul and others hath vsed verie significant similitudes comparing mans life to a d Iam. 4. 14. Vapor that vanisheth to a e Sap. 5. 12. Ship that saileth in the Seas and the path there of cannot be found in the flouds f Reu. 15. to Glasse g 2. Cor. 2. 5. to a Booth h Sap. 5. to a Bubble i Iob 14. 12. to a sleepe k Iob 14. 2. a shadow l Iob 7. 6. a weuers shittle m vers 7. to a wind n vers 9. a cloud o Isa 29 8. a dreame p Psalm 90. 9. a thought q Sap. 5. a passage yea r Sap. 5. 9. Psa 39 103 1. Thess 4. a swift post vnto death and what not which argueth vanity and mutability But what neede haue we of these resemblances or of so great a noise to put vs in mind of our mortality sith wee haue both a continuall sight of it in others in our parents brethren kinsfolk neighbours and acquaintance which are gone the way of all flesh before vs and also a daily sense of it in our selues by the aches of our bones heauinesse of our bodies dimnes of our eies deafenes of our eares trembling of our hands baldnes of our heads graynesse of our haires that verie shortly wee must follow after them But alas the Diuell doth so deafe vs the world doth so blinde vs and the sensualitie of the flesh maketh vs so extreamlie sensles that we neither heare nor see nor feele what lieth so heauie vpon vs. If we be yong we feare not death at our backes if sicke wee feele not death treading on our heeles if old wee looke asquint and see not death before our eies Indeede in temporall affaires to procure security we will all pleade mortality and in some cases of discontentment wee will complaine with Saint Austine that our life is a vitall death Splendida miseria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a glittering miserie a liuing calamitie wherein Austin our best repose is full of anguish our greatest securitie without foundatiō our trauell often without fruit our sorrowes and cares alwaies without profit our desires without successe our hopes without rewards our mirth without continuance our miseries without remedies dangers affrighting vs diseases afflicting vs afflictions greeuing vs griefes tempting and tormenting vs on euery side But notwithstanding these pleadings and complaints the most of vs put the day of death farre from vs and would haue it rather to be the lot of others then to belong to our selues beeing heerein like to ſ Cuspinian Hist Vespasian who seeing at once two presages of his death a blasing Comet and a gaping Sepulchre turnd them both from himselfe forced thē on others saying the sepulcher gaped for the old Empresse Iulia and the blasing starre pretended the death of the King of Persia which ware long haire thus wee dallie and delude our selues yea in a vaine perswasion that we shall see many daies wee sing sweete lullabies to our senslesse soules like to the rich corn-hoorder in the 12. of Luke who hauing plentie and for the same safe custodie promised to himselfe a kind of eternity saying t Luk. 12. 19. 20 Soule take thine ease and why thou hast goods layed vp for many yeeres But alas one day of ease did he not see Foole saith God this night thy soule shall bee taken from thee and thou shalt not liue to inioy that pelfe which made thee ioy to liue but as hitherto thou hast led a life euer dying so now thou must goe to a death neuer ending this beeing the last will and testament of such wealthy worldlings u Bern. Relinquunt diuitias mundo corpus sepulchro animam diabolo They leaue and bequeath their riches to the world their bodies to the graue their soules to the Diuell Simil. And as the sumpter-horses of great personages gaine nothing by their great burdens of siluer plate and other treasures wherewith they are loaden but a gauled backe for when they come to their Inne or iourneys end their treasure is taken from them and they tired and gauled as they bee are turned into a filthy stable so wretched worldlie men get nothing by their coffers crambde with crownes their barnes filled with corne their bags stuft with coyne but a conscience pittifully gauled with many a grieuous crime and when they are come to the iourneys end of a toilsome life stripped of all they had and thrust tired and gauled tortured and grieued as they bee into the stinking stable of hell hauing nothing there but vglie serpents for their daintiest food damned ghosts for their best company horrible shriekings for their chiefest musicke and weeping gnashing of teeth for their choisest mirth This doubtles is the case of all careles and secure persons they may wanton it for a time but shall want at last they may state it and stoute it too but shall stoope at last and though they haue now the summe of their vnsanctified desires they shall haue at length their full deserts Alas these deceiue themselues much by mistaking their tenure taking that to be a free gift which God intends for loane and holding themselues owners not onely of lands but of life too in fee-simple whereof they are but depositaries and tenants at will But be not thou deceiued ô man whatsoeuer thou art which hearest mee this day bee not deceiued God is not mocked thy daies are numbred away thou must death mounting on his x Reu. 6. 2. pale horse is posting towards thee here is not thy rest thou dwellest in a house of clay in a tent pitched to day remooued to morrow Thou art a Didapper peering vp and downe in a moment and as Aristotle rightly termes thee thou art Fortunae lusus inconstantiae Aristotle apud Sto◠imago temporis spolium imbecillitatis exemplum Miserable infirmitie such is thy person foolish inconstancy such is thy prosperity inconstant honour such is thy crowne sinnes sorrowes sickenesses such thy comforters and companions depart thou must and be gone God knowes how soone Serius aut citius mortis properamus ad oras It is not eminency of office or dignity can priuiledge thee for Dauid in the z Psalm 82. 6. 82. Psalm setteth men as high as they may goe I haue saide yee are Gods nuncupatiuè not substantiuè as the schoolmen note and the children of the most high This is mans aduancement But hee bringeth them as low and hath a But for them But ye shall dy like men and ye princes great ones shall fall like others heere is his abasement Hee that made the world at first of nothing can mar the greatest in a
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
face before our Sauiour The carnall man stands here at a mammering and maruelling how it can be done The Atheist stands mocking as though it were vnpossible to bee done But I answere them both as St. Gregory doth 20. D. Greg. 20. Hom. in Ezek. Hom. on Ezekiell O ye maruellers mockers at the resurrection doth this seem strange that God should raise and reforme man out of the dust who causeth out of the lest graine the greatest tree to grow doth this seeme so wondrous a matter incredible then mocke on and maruell likewise at the Suns setting rising the Moones waxing and waining the Seas ebbing and flowing the childs breeding in the wombe of the mother and the hearbs fading and reflorishing out of the wombe of the earth for such is the resurrection froÌ„ the dead though not wrought by naturall causes yet by the same God of nature and by the same power by which these things are wrought who doubtles can as easily repaire our bodies of somewhat in the resurrection as he did make all things of nothing at first in the creation of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Linus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe we not see how the Potter of a broken vessell turned to dust maketh another in the same forme at his pleasure doe we not know that the artificer out of the ashes of Ferne bloweth vp the purest glasse and frameth it in what fashion he list and do we not by daily experience find that out of a little kernell which was neither hard nor rough nor greene in shew nor good in taste nor sweete in smell there ariseth and issueth the hardnes of the Timber the roughnes of the barke the greennesse of the leaues the sweet smell of the blossome the good taste of the fruit And shall wee not beleeue that out of the dust which is neither flesh or bloud or bone our bodies consisting of them all shall at the last day by the power of the Almighty be repaired shall we bind God to meanes who worketh what he will as well against them Dan. 3. and without them 1. King Dan. 3. 27. 1. King 19. 8. 19. as with them because his might is vnmeasurable shall we in a rash presumption assume to our selues to know how farre possibility can reach by denying the resurrection impossible shall wee presumptuouslie intromit our ouer-weening curiosity into the sacred bosome of Gods vnsearchable omnipotencie God forbid Fides credat c. let faith beleeue the resurrection let not wit seeke a reason for it Ne aut non inuentum putetur incredibile aut repertum non credatur singulare least if in iudgement it be concealed we should thinke it incredible or if in mercy it be reueiled we esteem it but ordinary common And let vs all in humility submit our reason to that rule of Dr. Greg. in 9. Iob c. 11. Gregory In factis Dei qui rationeÌ„ non videt infirmitatem suam considerans quare non videat rationem videt In the wonderfull workes of God he that seeth not a reason for it if hee consider but his owne infirmity shall soone see a reason why he doth not see it And let vs account it euer a point of greatest reasoÌ„ to leaue reasoning in things beyond reason beleeuing stedfastly this article of our faith the resurrection of our flesh and in assured expectation heereof studying and striuing earnestly to haue our part in the first resurrection that the second death may haue no power ouer vs. Reu. 20. 6. As for those blasphemous-truthopposing Heretikes and Atheisticall naturalists prophaÌ„e wretches which so tie the power of God to second causes and allow themselues in so irreligious courses that they grow doubtfull not onely of the resurrection of the body but of the immortality of the soule and liue not only without hope of heauen but euen without feare of hell seruing sâ—n so slauishly pleasing the Diuell so wretchedly delighting in the world and their lusts so brutishly as if their mindes were not only made of earth but as though their soules were made of flesh I will heere let them passe as eare-markt slaues of Sathan with this note of horror confusion telling them to the sealing vp of their coÌ„demnation that though the generall resurrection seeme to them now so strange prodigious that their purest vnderstanding sight is not sharpe ynough to kenne and perceiue it yet assuredly the day will come and it wil be a dreadfull direfull day for them when their dullest deadest sense shal be quicke ynough to feele it when they shall see the world burning without them feele the worme of conscience Anselm gnawing within them behold an vnappeasable Iudge aboue them beneath soule-thirsty Sathan ready to execute Gods IudgemeÌ„ts vpoÌ„ them on euery side the Saints accusing them and so in an horrible amazement shall cry but all in vaine to the mountains to fall vpon them to the deepes to swallow them to the hils to hide them from the sight of him whose eies are of flaming fire before whom it is as intollerable to appeare as not to appeare impossible for them Vse And so I leaue theÌ„ returne againe to our selues who are to make a religious vse of this Doctrine of the Resurrection for the life of this perswasion should bee the death of sinne in vs and the remembrance that there is dies Deus vltionis both a day and God of reuenge for his iustice inflexible for his wisdome infallible for his power vnresistable that there is an eie which seeth vs an eare which heareth vs and a book whercin all our words and workes are written according to which sentence shall passe vpon vs in the great day of resurrection The remeÌ„brance of these things I say ought to strike sinne in the blade break it in the head and kill it to the heart yea the due meditation of the revniting of our bodies and soules together in that day to bee ioint partakers of heauenly happinesse must moue vs all to consecrate both our bodies and soules as pure Nazarits to the seruice of God in all holines sobriety and righteousnesse Belshazzar lost his Kingdome Dan. 5. and life together for prophaning in a carousing iollity the vessels of Gods temple and shall wee prophane the teÌ„ples of the holy Ghost our bodies soules and put them to base vses to bee slaues to our lusts drudges to the world feruants to Sathan God forbid Salomon when hee had drawne out the threed of delight stretched Eccl. 2. 11. the web of pleasures on the largest tenter of variety saith that he found nothing herein but vexation of spirit doubtles this is the issue of all worldly carnall pleasures Wee are therefore to deale with them as Dauid did with the water brought by his worthies whereof he would not drinke but powred it foorth saying O Lord be it farre from mee that I should doe 2. Sam. 23. 17. this
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
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
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
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
a cheape rate shall then buy too late repentance at a deere hand For the Angel hath sworne by him that liueth for euer that time shall bee no more z Reu. 10. 6. that is after this life there shall be no more time for repentance for remission for saluation Life and saluation is here either lost or wonne as D. Cyprian affirmeth Cypr. contr Demetr after this life no effect or working of satisfaction auaileth To whom D. Austin accordeth Aug. Epist 54 ad Macedon Epist ad Hesyc saying There is no other place to correct our manners and conditions but onely in this life and againe as euery mans last day doth leaue him so Gods day i. the day of iudgement shall finde him Euery man shall sleepe and rise againe with his owne cause as he dyeth so shall he be iudged Wherefore now whilst thou liuest set both thine house and heart in order prepare thy soule and make it ready for the Lord repose not thine vnprepared selfe vpon the vaine staies of deceiuing Popery vpon Masses Trentals Dirges Pilgrimages Praiers Pardons and such like superstitious shews of piety fondly inuented to releeue soules in and release them out of fained Purgatory Beleeue me beleeue me for what I say the truth proclameth the word confirmeth and too wofull experience testifieth the presumptuous hope of helpe in Purgatory Purgatory confuted hath sent many thousand deceiued soules to hell That I may say no more I can say no lesse of that Popish puddle if I say the truth but as the Apostle said of an Idoll an Idoll is * 1. Cor. 8. 4. nothing so Purgatory is nothing it is none of Gods creatures it is none of Gods ordinances it was neuer in his counsell and therefore can neuer stand with his prouidence It was neuer knowne in the Church of Israell or a doctrine a Exod. 24. 8. sprinkled vpon that people with the bloud of the old couenant by Moyses who was b Nom. 12. 7. faithfull in Gods house and deliuered all he saw vpon the Mount Moyses prescribing all kind of sacrifices in the old law maketh no mention either of sacrificing or praying for the dead without which Purgatory cannot stand As for the New testament Purgatory hath no footing or foundation therein this teacheth plainly and plentifully c 1. Ioh. 1. 7. Gal. 3. 13. Rom. 8. 2. that the bloud of Christ alone purgeth and preserueth vs ab omni culpa paena from all sinne and all punishment due vnto the same Good old Simeon neuer dreamed of Purgatory when he said d Luk. 2. 29. Lord now let thy seruant depart in peace for there is little peace in Purgatory by the Papists owne positions It neuer came into Saint Pauls mind when he said e Ephes 1. 23. I desire to bee dissolued and to bee with Christ. It was neuer reueiled to the Angell when hee spake from heauen saying f Reu. 14. 13. Write from henceforth amodo Blessed are the dead which die in the Lord for they rest from their labours There is no paine in blisse no toile in rest if this happines be amodo euen straight vpon the dissolution as * Ambr. Lorin in act Nescit tarda molimina spiritus Dei gratia then there is no danger by the way no delay in supposed Purgatory Neither Lazarus nor the rich man were acquainted with it for Luk. 16. the one was immediatly carried into Abrahams bosome the other cast into hell Hee which said to the good thiefe who came in the nicke of oportunity to beg grace while grace was a dealing g Luk 23. 43. This day shalt thou bee with mee not in Purgatory but in Paradise knew only two waies the strait way to heauen the broad way to hell and therefore speaketh to his sheepe h Mat. 25. Come ye blessed to the goats Goe yee cursed The third way hee which knew all things did not know for indeed there is no such way to know It is only an opinion of papizing Paganes or rather paganizing Papists heathenish in deuise hellish for practise Romish for gaine It is most iniurious to the bloud of Christ which alone purgeth our sinne pleadeth our cause purchaseth our peace to be briefe it delaieth and destroieth soule sauing repentance without which there is no remission of sinne here and with which satisfaction for sinne hereafter cannot stand For there commeth nothing to the spirits of them that are dead but according to that wich they wrought while they were aliue Bona opera sequuntur bonos to crowne them mala opera persequuntur Cypr. malos to torment them Wherefore to returne to my purpose againe and not to suffer Popish peeuish Purgatory with which I met only by the way to transport mee farther out of the way mine humble and hearty request vnto you all is this that yee would agree with yo◠〈…〉 uersary quickly i whilst ye are in the way and that ye would all labour Mat. 5. 25. and indeuour to be reconciled vnto the Lord while it is to day k Worke ô man thy righteousnesse Eccl. 14. 16. before thy death as the wiseman counselleth l Doe what thine Eccl. 9. 10. owne hand findeth to do with all thy power as Salomon aduiseth m Doe Gal. 6. 10. good vnto all whilst thou hast time as Saint Paul admonisheth And n Worke while it is to day as our Ioh. 9. 4. â—ril in Iohan. â— 6. c. 14. Sauiour exhorteth for the night commeth i. the darknes of death wherein none can worke or wipe away those death breeding staines which in the day of his life he contracted as Cyrill noteth Make hast then and delay not set to the worke enter persently into a strict course of religion answerable to thy place and vocation be not discouraged though at first a religious straight conuersation seeme to thee an vncomfortable companion for blessed is that mortification which so estrangeth vs from the world that it changeth vs into the similitude of Christ O deale faithfully with thine owne soule sift search examine and ransacke the same to come to a true sight sense and vnfeigned sorrow for all thy sinnes especially thy bosome beloued darling sinnes extenuate them not as Saul did but aggrauate them as 1. Sam. 13. 12. Dan. 9. 5. Daniel did and all other thy transgressions against thy selfe in the consistory of thine owne conscience by the multitude and contagiousnesse of them in that by them many haue beene infected of whose repentance thou art not assured but that some of them beeing dead may for any thing thou knowest be damned and others liuing may be in the like dangerous estate too euen for those sinnes which in thy company by thine example or through thine occasion they commited O consider this blush for shame split for sorrow fret for indignation o at the recounting hereof 2. Cor. 7. 11. for such euils are not onely
with the teares of weeping eies but with the drops of a bleeding heart to be lamented And that thy repentance â—incere Repenâ—ance may not onely bee generall in the lumpe but personall and particular according to euery transgression of the law article against thy selfe recapitulate thy sinnes make vp a catalogue of thy offences Item for lying swearing whoring backbiting sclandring Item for plotting of mischeefe for vexing men with lawles suites in malice for abusing Gods creatures in drunkennesse and gluttony for abasing his Magistrates and resisting authority for prophaning the Sabbath neglecting the word preached and despising the ministry Item for spending so many thousands to maintaine thy pride so many hundreds to satisfie thy lust so many score of pounds to please thy fancy and not a pound no scarce a penny bestowed in Gods seruice or on Gods seruants to right their wrongs or relieue their wants The totall summe being the manifest and manifold breach of all Gods commandements Bring all these particulars in an holy a Pro. 28. 13. confession before thy maker b Iam. 4. 10. and cast thy selfe downe in humble submission and harty contrition before his seate of mercy earnestly begging pardon with c Psalm 51. Dauid d Ezr. 9. Esrah e Neh. 13. 22. Nehemiah f Dan. 9. 19. Daniel for them resoluing neuer againe in the like wilfully to offend him but beeing iealous ouer thy selfe with a godly iealousie and studious in all things henceforth to please him not onely carefully performing those duties of piety appertaining to his immediate worship which he hath commanded but also in matters of lesse moment and consequence in eating drinking recreating thy selfe and conuersing with others conscionably conforming thy selfe to those rules of modesty equity and sobriety which in his word hee hath prescribed that so vpon thy sincere repentance and sound reformation hee may be reconciled vnto thee and thou desiring in heart and indeauouring in life to become a new man maiest obtaine this inestimable fauour of him to haue all the former accounts and sinfull billes of debt crossed here for otherwise thou shalt neuer haue thy quietus est hereafter To conclude this point with D. Austin Age poenitentian dum Aug li. de mir â—ac scrip ser 36. sanus es sic si ages dico tibi quod securus es quia poenitentiam egisti eo tempore quo peccare potuisti i. Repent whilst thou art in health for in so doing thou art without danger of hurt because thou hast repented at what time thou mightest haue sinned And because in the yongest and strongest there is no assured signe of safety and security but in all of vs both yongue and old many home-bred tokens of death and dissolution therefore the counsell and watch-word of our Master and Sauiour is to be remembred g Mat. 24. 42. Mar. 13. 35. Wake and watch for you knowe not what houre your Master will come either by the first death or the last iudgement ye know not that houre therefore watch euery houre yee know not that yeere moneth or day wherein Simil. death the Lords hand-maid with the broome of sicknesse or sorrow will sweepe you away being as too many are spider-like busied in making nothing but nets and cobwebs to catch the flies of honour and riches which taketh her to her wings as an Eagle soone Prou. 23. 5. flieth away therefore keep watch and ward ouer your soules euery day moneth and yeere And as he which sitteth at a table Simil. furnished with many dainty seruices amongst which one is poisoned as he hath beene secretly aduertised will if he be wise not hastily aduenture on any because of the danger that lyeth hidden in that one so let vs be heedfull that we rush not into sinne bee it neuer so pleasaÌ„t a seruice on any day because for any thing wee know that may be the very day wherein death may ouertake vs h Matt. 26. 41. Watch and pray least you enter into temption Repent and amend least yee i Psalm 2. 12. perish in the way and die in your transgressions Vse Lastly forasmuch as in this fraile life the meanest of vs is no lesse and the mightiest amongst vs is no more then Gods steward steward of Gods house i. the Church Luk. 16. 1. as the Minister of the common house the weale publike as the Magistrate of his owne priuate samily as euery houshold gouernor of the closet of his owne conscience as euery particular christian man and to euery one of vs God hath commited the charge of his goods and gifts either corporall temporall or spirituall to be imploied as his talents for his aduantage and glory and our fellow-seruants benefit and good Therefore I beseech you let vs all in our seuerall places be good and gracious in our offices For we know not when the k Mar. 13. 35 Master of the house will come whether at euen or midnight at the Cocke crowing or the dawning of the day We know not how soone we shall be summoned to giue an account of our stewardship And because being stewards we are not masters but seruants therefore let vs not beate or abuse our fellow-seruants l Isa 3. 15. vex and molest our poore neighbours but as fellow helpers let vs labour not loyter in the Lords vineyard We are not hired for a day as the m Matt. 20. Laborers in the Gospell or for an yere as the n Iud. 17. Leuite was by Michah or for seuen or thrice seuen as o Gen. 29. Iacob was by Laban but for all the daies and yeeres of our life to doe his worke therefore let vs discharge our duties diligently And because we haue his gifts to dispose not as we list but according to his good will and pleasure Let vs take heed carefully that we play not the bad stewards either in getting goods wrongfully as too many rent-racking Land-lords do or in keeping them basely as too many churlish Note Nabals doe or in spending them wantonly and wastefully as too many prodigall prophane gallants doe least in so doing we be iustly accused for our vniust conuersation to our Master and be fearefully conuicted of vnrighteous dealing by three sufficient witnesses or plaintiffes the poore oppressed Gods creatures abused and our owne consciences wounded as not long since a great man of this Land was by whom a poore â— Barons wars widow was exceedingly wronged and put from house and home and constrained to make an old Oake her best harbour the conscience of which fact so affrighted him that when he should be most couragious he was most daunted and in horror of mind often exclaimed O the widow vnder the Oake And as of late a lewd Canon of Paris was who with the remembrance of his adulterous and Idolatrous Gall. Hist life beeing extreamly terrified in his death bed at seuerall times spake but these three words Accusatus
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