soule is pulled and mooued to and fro either vnto good or vnto bad actions Here is Loue stronge loue stronge as death and affection that will mooue vs if not here is feare of Iealousie that growes cruell Iealousie cruell as the graue if loue will moue vs wee shall bee knit vnto Christ that way if not if feare will moue vs wee shall bee drawne vnto Christ that way and if neither of these single will moue vs if both together will moue vs here is feare that growes out of loue grounded vpon loue loue is strong as death but if abused she growes iealous and that Iealousie growes cruell But if neither loue nor feare nor both these grafted together will drawe vs then is our case most desperate this I conceiue to bee the resolution of the text the branches whereof you haue heard in my text Set mee as a seale on thine heart and as a signet vpon thine arme that is the petition of the Church or the euidence of Christ his two metaphors which doe most liuely expresse and set foorth vnto vs. The neere coniunction betweene Christ and his Church in the 22. of Ieremie the 24. verse as I liue saith the Lord though Coniah the sonne of Iehoiakim king of Iudah were the signet of my right arme that is as neere to mee as neere possiblie could be yet I would cast him off The personall vnion of the sonne of God vnto our nature it is the first great mysterie of godlinesse for without controuersie great is the mysterie of godlinesse the 1. of Tim. the 3. chap. the last vers God manifested in the flesh Yet notwithstanding you may be bold to say that this vnion wherof Salomon doth here speake it is aboue that and a neerer vnion and coniunction vnto vs in two respects first that hypostaticall vnion it was the coniunction of God and mans nature in generall but this comes neerer doth incorporate our particular persons into one bodie with Christ Howsoeuer the other in his owne nature bee great betweene the things themselues vnited yet notwithstanding this is vnto vs more comfortable because it brings with it a particular application to euery one that wee may say and pray with Dauid in the 35. Psalme the 3. verse Say vnto my soule I am thy saluation not onely vnto all in generall but vnto thy soule and my soule in particular which is more comfortable Therefore God hee hath for this purpose not only ordained the preaching of the Gospell in publike to declare the loue of God in Christ Iesus to mankind in generall but hee hath also instituted sacraments which are ministred vnto euery ones persons in particular that as Gods loue is vnto all so he confirmeth the same loue to euery one in particular that is capable of the same Secondly this coniunction which this metaphor expresseth it exceedeth the other in this that though Christ did take our nature vpon him and our nature with all humane infirmities yet hee did take it cleane voide of all sinne but in this misticall vnion betweene Christ and his members though we be full of sinne and infirmities as well in soule as body yet he vouchsafed to knit vs vnto himselfe as being one bodie Iesus Christ ties vs as in an vnseparable knot which vnity is most comfortably in the Scripture set forth by two Metaphors both which come short of these meraphors in my text It is expressed by the head and the members and by man and wife but Nero or some Tyrant may chop the head from the members and death doth make a separation between man and wife but of this vnion saith the Apostle Paul I am perswaded neither death nor life principalities nor powers shall be able to separate vs from Christ and in the 8. of the Epistle to the Bomanes the 28. also we know that all things worke together for the best vnto them that loue God euen to them that are called of his purpose But the two metaphors of my text are more emphaticall for the heart it is the fountaine of life it is the first that liueth and the last that dieth and the arme is the instrument of power if Christ haue set vs as a seale vpon his heart and as a signet vpon his arme let vs see what principalities or power what life or death is able to make a separation betweene vs except he can be ouercome who is omnipotent God himselfe this signet shall neuer bee plucked from his arme and vnlesse he can die againe who is life it selfe the Lord of life this seale which is imprinted in his heart shall neuer be blotted out this admirable coniunction betweene Christ and vs it is here declared in this place and propounded by way of a petition whereof we may be bold to make a position and say indeede that Christ hath set vs as a seale vpon his heart and that he hath worne vs as a signet vpon his arme For that which was the wish the prayer desire of the Church in Salomons time when this song was sung that is now inioyed by the Church of Christ their wish is our Article their prayer our creede wee doe beleeue it because Christ hath manifested it since the Son of God did take vnto him an heart and an arme that is to say a humane soule within and a naturall bodie without hee hath in that soule and body fully granted the petition to the Church and set vs as a seale vpon his heart For were not we deepely imprinted in his heart when he suffered his hart to bee deuided by the point of the speare when he shed out water his heart bloud in loue vnto vs when he was in a manner forsaken of his owne Father rather then his father should forsake vs. That Euangelicall Prophet Isaiah in the 49. cha ver 16. saith in the person of God vnto Zion I haue ingrauen thee in the palmes of my hands were we not deepely ingrauen in the palme of Christs hands when hee suffered both hands and feete to bee pierced vpon the crosse it was a deep impression and Christ would neuer haue suffered it vnlesse this seale had bin deeply printed in his hands showing them after his resurrection this print still in the 24. of Luke Behold my hands and feet It is a question amongst Diuines whether those scarres in the hands and in the sides of our blessed Sauiour which remained in his bodie after his death resurrection to the end that hee might shew himself vnto a few doe not yet remaine in his glorious body being in heauen that he may shew them at the last day of his resurrection that they might looke vpon him whom they had pierced and this is without all question the impression spoken of in this place remayning still on his hands and heart and Iesus Christ doth euen weare vs and makes as precious account of vs as the signet of his right hand for the same affections hee had
and let vs desire the Lord so to blesse vs with his spirit of grace that as we professe the words of the holy one so wee may neuer deny the power thereof but so walke according to the same that God may receiue glorie and wee eternall comfort in Iesus Christ Amen A SERMON PREACHED AT the Funerall of Mr. Iohn Newman Citizen and Grocer of LONDON at St. Steuens in Walbrooke BY ROGER FENTON D. in Diuinitie LONDON Printed for William Aspley 1616. GEN 15. 15. But thou shalt goe to thy Fathers in peace and shalt be buried in a good age IN the premises of this Chap. there passed a couenant betweene God and Abraham a couenant confirmed by a ceremonie an ancient ceremonie of diuiding of beasts in pieces and going through the parts of them so diuided signifying thereby that they should bee so diuided and broken in pieces who should first breake the couenant So we doe finde that couenant expressed in the 34. of Ier. the 18. verse And so did Almightie God vouchsafe to couenant with Abraham in this place in the 9. verse before my text after the manner of men But when Abraham had diuided the beasts and God presented by the fire had passed betweene the parts of the same there fell out two accidents that were not ordinarie first the text saith that the foules of the aire did light vpon the parts of the beasts Abraham draue them away in the 11. verse signifying thereby how the Egyptians should pray vpon Abrahams posteritie the children of Israel and yet notwithstanding for Abrahams sake God afterward would deliuer them Secondly it is said that there fell a heauie sleepe vpon Abraham that is now expressed in these words that I haue read vnto you signifying the death of Abraham that howsoeuer hereafter his posteritie might happily remaine in the land of Egypt yet hee should go to his Fathers in peace and should bee buried in a good age so then you see that these words doe contain a most comfortable promise and a prophesie of Abrahams death Death is sorrowful in it selfe as being terrible vnto nature but such a death is comfortable so you see my text is like vnto the occasion of this our present meeting it is a mixture or compound of sorrow and comfort well tempered together wherein I will desire you to consider First the person whom this doth concerne it was Abraham Secondly the condition of his death which is here prophesied First that it is seasonable in respect of the circumstances as my text hath reference to the premises thus and thus shall thy posteritie fare but thou shalt bee in thy graue before thou see that Secondly in regard of death it selfe it was a blessed death blessed in two respects In respect of his soule first for hee should go to his Fathers and the manner how in peace Secondly in respect of his body also that it should bee buried in a good age and these are the branches as you see them lie in the text But thou shalt go to thy fathers in peace and shalt bee buried in a good age and of these briefely because the time will permit no long discourse We must first beginne with the person for else I shall make vnto you at this time but a groundlesse speech For this is a sure rule as the person is such is the death of the person the person was Abraham Father Abraham the Father of the faithfull and as hee was called a father so likewise was he a patterne example of all godlie vertues vnto all posterities a patterne of faith religion the father of the faithfull How his faith hath beene tried I shall not neede to particularise And wheresoeuer he came or into what countrie or place soeuer he was sent we shall read Abraham built there an Altar to shew his religion and worship of God amongst heathens and Infidels A patterne of true obedience that wheresoeuer God called him to any countrie hee was readie to goe obediently euen to the offering vp of his owne sonne at Gods commandement A patterne of humilitie of meekenesse and mildenesse of patience and of a peaceable disposition When his seruants and the seruants of Lot could not agree how hee intreated for peace betweene them A patterne of loue and of kindnesse vnto all euen to the very Sodomites themselues how affectionately doth hee perswade with Almighty God and pray for Sodome and Gomorah euen as though it had been for his owne soule Peraduenture there bee some righteous within the Citie wilt thou not spare the rest for their sakes or if there be thus many or thus few and so goes as lowe till he goes beyond all proportion A patterne of righteousnesse and good dealing with all men For although faith was imputed vnto Abraham for righteousnesse yet faith went not without righteousnesse No Pharaoh himselfe shall loose nothing by Abraham A patterne of Charitie his seate and place was in the tent doore hee did not hide himselfe and locke the doores and shut them after him but he was readie to receiue those that stood in neede to bee refreshed A patterne of fatherly prouidence in his owne hous-hold prouiding for the same to the vttermost of his power Marrying his son a little before his death when he was old hee instructed and admonished his sonnes from time to time I know saith God Abraham will teach his children As hee was the father of the faithfull so he was a patterne and example of all godly vertues vnto posterities Thus you haue heard what he was Now will you heare briefely what became of him Hee must die but his death it was a seasonable death it was a timely death Seasonable in two respects First because he should be taken away before his eyes did see those afflictions which God ment to send vpon his posteritie The children of Israel shall be thus in affliction in Aegypt but thou shalt goe to thy fathers in peace his posterity should bee afflicted but not for Abrahams sake they may thanke themselues for that they shall bee carried into Aegypt for their owne sinnes but deliuered out of Aegypt for Abrahams sake and his eies shall not see their affliction because hee was no cause of it A blessing that God doth promise vnto his Saints and hee doth bestow this blessing vpon diuers of his saints as Isay sheweth in the 57. chap. 1. verse The righteous man is taken away and no man vnderstandeth that hee is taken from the euill to come and so God promised to Iosiah the 2. of the Chron. 34. and the 28. verse That hee should goe to his Fathers in peace and his eyes should not see the euill which almightie God purposed to bring vpon that place Secondly Abrahams death it was seasonable and timely because it was after the couenant which now was made betweene God and him God had made a couenant in this chapter with Abraham that hee would bee his sure buckler and exceeding great
It is threatned by Salomon that those who are disobedient to their parents the rauens of the valleyes shall picke out their eyes And those that are treacherous to the Ciuill Magistrates wee see they are made a spectacle to the world and depriued of buriall and set vp in the aire and made a prey to the foules of the aire as this is a iudgement on these so likewise the other is a blessing on them that goe vnto the graue in peace and it is an honour that is due vnto the very bodies of the Saints of God shewing they are the worke of Gods hands not as the bodies of beasts which God did make as it were with a word after a more sleight maner but for mans bodie hee formed it not onely with his word but it is the tabernacle of an heauenly substance that 's the soule which is the image of God because our bodily nature is also assumed into the diuine nature at the incarnation of the Sonne of GOD. Because the bodies of the Saints are the members of Christ and the temples of the HOLY GHOST Know you not saith the Apostle that your bodies are the temples of the Holy Ghost And last of all because though they sleepe in the dust for a time yet here-after they shall rise in glory and shine as the Sunne in glory in the kingdome of heauen and therfore great reason that some honor and reuerence bee done euen vnto the very bodies of the Saints So was Abraham buried buried hy his two sonnes Isaack and Ismael as in the 25. chapter of this booke the ninth verse buried in the field of Ephron a selected groūd of purpose where his wife Sarah was buried long before Genes 23. 19. and his sonnes wife Rebecca in the 49. of this booke the 31. verse One blessing more let mee adde in my Text to Abraham and we will come to my purpose Abraham was buried in a good age for so God did promise and it was prophesied in this place and so performed in the 25. of this booke the 8. verse and there wee finde the place amplified in three phrases together for euermore the performance of God is with the largest The promise is like a seede sowne in the ground onely but the performance comes in like fruit that 's multiplied caried in in due season so it is said that Abraham was buried he died in a good age an olde man of great yeares here is three phrases to expresse one thing and it is no idle repetition he died in a good age so good as hee desired to liue no longer nor did he desire for to die any sooner he liued to settle his houshold in order to marrie his sonne Isaack to prepare his soule for God and to depart in peace A good age Secondly he dyed an old man If hee had liued any longer his daies would but haue beene troublesome and burdensome vnto himselfe An old man ye◠not old before his time therefore a third phrase is added an old man of great yeares and so did Abraham die and was gathered to his people Dauid liued but threescore and ten yeares and yet Dauid was old before his time Secondly hee died in good yeares this God promised to Abraham and this God hath performed so as that was verified of him that is promised to the Saints in the 5. of Iob the 25. verse that they go vnto their graue as a ricke of come that goes into the barne when the Regions are white vnto the haruest as our Sauiour Christ speaketh so according to the Hebrew text it is here as we say in a good age When the Regions are white vnto the haruest then the sickle of death is put in in due season and they carried to the euer-lasting barnes What blessing was there then that Abraham did want hee was taken away before the affliction of his posteritie came yet not before the couenant was confirmed betweene GOD and him all this was granted him and hee dyed an ould man full of yeeres And thus beloued haue you heard of Abraham what he was and what is become of him May it please you now a little for to turne your thoughts vpon one of the sonnes of Abraham and briefely to remember with me first what he was and now what is become of him For as hee did tread in the steps of his Father Abraham so I will treade in the steps of my text concerning him and Abraham hee was the sonne of Abraham while he liued the blessing of Abraham was vpon him at his death and so I make no doubt but hee doth rest in Abrahams bosome Abraham the father of the faithfull a patterne of faith and religion vnto his sonnes and posteritie this was one of them It was his chiefe stay and comfort euer in his great heauinesse and in his sicknesse long before his death or before that deadly sicknes the couenant that passeth betweene GOD and his Saints in Christ Iesus there was his stay Abraham was a patterne of faith faith was imputed vnto him for righteousnes but it neuer went without righteousnesse no more did his I doe refer him for that to you that haue had so many yeres experience of him did this our brother do any man wrong willingly was hee not an vpright and a iust man in all his dealing with all whom hee had to doe withall Abraham was a patterne of humilitie of meeknes of mildnesse of patience and of a quiet and peaceable disposition and so was he witnes this Parish wherein he hath liued How deadly any contention or debate amongst vs was vnto his soule and spirit how diligent would he be and how troubled till the peace were made blessed are the peace-makers Araham was a patterne of loue and kindnesse of kinde affection vnto all men and so was he ready and prone to shew his kindnes according to his estate vpon any occasion Abraham was a patterne of charitie so was he for I haue obserued comming to this mans table at ordinarie occasions who were his guests commonly but such as were not able to bid him againe such as had most neede of refreshing like Lazarus in Abrahams bosome He was a patterne of fatherly prouidence in his familie and to his children I know saith God that Abraham will teach his sonnes and so did hee hee did continually admonish them and if any admonition at any time did not take that effect hee desired how grieuous it was to his soule and spirit let his Sonnes remember it now he is gone and if any affliction come vpō them as on Abrahams posteritie let them thank themselues it was not the Fathers fault they shall fare the better for his sake Abrahams posteritie were not afflicted in Egypt for his sake but deliuered out of Egypt for Abrahams sake but he is gone hee is taken away seasonablely from the euill that is to come the sinnes of these times do prophesie some euill to come vpon vs and it is a blessing vnto them that are taken away before it comes He is gone to enioy the effect of that couenant made betweene God and his Saints in Christ Iesus that was his comfort he is gone vnto his Fathers and if his Sons will tread in his steps they shall goe to their Fathers he is gone and hath left this companie this companie now present whereof hee was a good member and is gone vnto an other companie of the Saints and Angels of God in heauen hee is gone in peace in that manner that his death was a sleeping in death in peace of conscience In a peaceable manner did hee depart this life euen as if hee had stolne a nap wee that were then present with him could not tell when he went and now beloued are wee here assembled for to solemnize his Funerall in that decent manner you see and that is beseeming to follow and to remember the Saints of God that are taken away from amongst vs. Abraham hee was buried and hee was buried in the ground where hee had buried his beloued wife Sarai before and so is hee Innocent hee was in his life innocent as a doue hee hath continued this many yeeres solitarie as a turtle doue and now hee is gone yet so many yeeres after as I thinke one graue may well hold them both Last of all let me adde the conclusion of my text he is buried in a good age I may adde the three phrases before mentioned of Abraham A good age an old man of great yeeres if he had liued longer as I haue often heard him say vnto mee hee should haue beene burdensome and troublesome vnto himselfe a good age fourescore one a good age in these times but let me yet add one thing more as hee died in a good age so I may say truely that hee died vpon a good day also for it was vpon the Saboth day in the morning that hee commended his soule into the hands of God in the morning when we were about to assemble in this place to praise God then did hee sing Halleluiah with the saints and Angells in heauen No man did more duly obserue Gods saboths in this place them hee did and now his soule doth enioy that saboth of rest in the kingdome of heauen On the Sabboth day in the morning did he goe to solemnize the Sabboth in heauen a Sabboth without an euening that is an eternall rest into this rest is hee now entred and into this rest that we in due time may also enter that our spirits may enioy the blessed companie of all the Saints of God let vs desire of him who hath purchased the same Sabboth for vs IESVS CHRIST the righteous To whom with the Father blessed Spirit one euerliuing and only wise God be ascribed all praise power thanksgiuing this day and for euermore Amen FINIS
so we might happily escape this bitter haruest erre not my deere brethren saith S. Iames for this is a dangerous errour it is that imputation which old Adam by way of insinuation laide vpon God as if God had made him a wife for to tempt him and it doth sticke fast in the hearts of many of his sonnes vntill this day that in euery sinne that a man committeth there is some fatall necessity from aboue that driues him thereunto but if there had been no other booke written but that which euery one carries about him in his owne bosome it would conuince him of this errour For my conscience tells mee that I haue omitted many duties which I might haue done and haue committed many sinnes which I might haue left vndone doth my conscience erre in this accusation or not if it erre how can it iustly be mine accuser at the last day the 2. Rom. the 15 if it erre not then erre not my deare brethren saith Saint Iames bee not deceiued saith my text for there is no place for excuse or extenuation but as a man soweth so shall he also reape be not deceiued for if thou be thou canst not deceiue God he is not mocked is it not a mocke and an indignitie both for to account the blood of Christ an vnholy thing as if it had beene shed to Heb. 10. 29. wash swine withall that delight to wallow in the mire or dogges that returne backe againe vnto their vomit Such sinnes of recidiuation as those wherof the Apostle speaketh Heb. 10. 26. before what is the reason that the holy Ghost hath not recorded in the booke of God any one example of any that receiued pardon was restored for any grosse sinne by him committed that euer fell afterward into a relaps and was saued what is the reason of this Surely because it is to bee feared that the repentance of such a one was but a mock-repentance the burned childe dreades the fire and so will a true penitent shun that grosse sinne whereof hee hath had a true remorse If this clause of my text shal seem obscure vnto any how God is mocked this Citie will yeeld vs too large a commentary for to make the same plaine vnto you A man with an ill purpose hath gotten doth keep an other mans goods in his possession no rare-example his conscience tells him this is a great sinne for if others should deale so by him he would be iustly greatly offended now for this sinne amongst the rest he doth aske and hope for pardon at Gods hand as if he did repent but it is but a mock-repentance for saith S Austin a thiefe takes my purse he saith hee repenteth and doth aske pardone but hee keepes my purse and holdes it still doth hee not mocke mee I may put vp this flout because I cannot remedie it but God is not mocked hee will haue iustice satisfied So I vnderstand my text A Merchant liueth riotously not like the prodigall Sonne vpon his owne Luk. 15. 13. Luk. 16. 6. portion but as the vniust Steward vpon other mens in the end either for necessitie or in policie which is worse hee becomes Bankerout no rare example he agrees with his Creditours for the halfe for the third yea for lesse he doth not obserue the Prophets rule first sell and pay then 2. King 4. 7. liue thou and thine on the rest but first he reserues a rich portion for him his then he paies of the rest so the world is blinded his Creditours are deluded but God is not mocked there will come a day when all reckoings shall be cast ouer againe when iustice must bee satisfied to the full then shall this debter be cast into prison that is into a prison out of which he shall not come till hee haue paid the vttermost farthing and yet shall not haue a farthing for to pay it Therefore beloued in our Lord and Sauiour Iesus Christ this wee doe say and affirme and I beseech you for to carry it home with you for one sound point of doctrine that the bloud of Christ was not shed vpon the Crosse for to pay mens debts ciuilly vnderstood not because it wanted vertue for there is more vertue in the seede of the woman then there can be poyson in the head of the Serpent but it is because that debt was paid vnto God and not vnto men It was because thou couldest not performe the least part of that price that was tendered vpon the crosse but this debt to thy Creditour thou maiest It was because by a counterfet repentance thou hadst made thy selfe vncapeable of pardon and it was because thou didst offer an indignitie vnto thy blessed Sauiour in setting such a reckoning vpon his score Let mee conclude then in one word these debts Christ doth not pay for the reasons alleaged thou canst and wilt not discharge thy contracted debts iustice one day must be satisfied vnto the full therefore look thou to it and looke to it before thou die for after death comes iudgement So I vnderstand my text let mee speake vnto you beloued as the Apostle speaketh in this place not vnto those that are without whom God shall iudge but vnto those that are in the Church vnto you that call vpon the name of the Lord who call Christ Lord as Professours of the true Christian religion who as zealous Professours of the same can double it and crie Lord Lord if any of you desire to put off almighty God with a sleight and a slie repentance for your great sins committed against his diuine Maiestie or seeke to defraude his brother of his owne right and therein doth persist such a one doth but deceiue his owne soule God is not mocked for as a man soweth so shall he also reape Now this that hath beene said it doth onely make way vnto that which followeth it is but a preface be not deceiued God is not mocked c. Then wherin should wee not be deceiued what is that truth that we should take so seriously to heart whatsoeuer a man soweth that shal he also reape a firme trueth without doubt that as a man soweth so he shall reape either the same in kinde or the like in proportion and it is a generall truth without exception that whatsoeuer a man soweth either in kinde or proportion hee shall be sure to reape the same To beginne with the first and first in kinde the very inference of this sentence vpon the preface doth argue a very pregnant instance that whosoeuer doth goe about to delude or mock God as hath before bin said hee shall finde that in the end God will mock him he that sits in heauen shall laugh him to scorne and the Lord shal haue him in derision the 2. Psalme the 4. verse he shall reape the same at Gods hand Againe Salomon going about to perswade the young man to sow his seede betime in the morning the 11. of the
her but because her heart followed her eye backe againe into Sodome therefore was this punishment vpon her as a dreadfull document to answer all turne-backs vnto sinne that they shall not haue Gods grace to step one foote forward to the seruice of God Nay the seruants of God who haue obtained pardon vpon their true repentance God doth notwithstanding proportion his temporal punishments vnto their sinnes to teach vs that none of vs shall euer be any gainers by sinning Was not Dauids adultery wel rewarded in Absolons folly with his Fathers Concubines And for his murder of Vriah the sword was not to depart from his house all the daies of his life And because his sonne Salomon diuided Gods kingdome and religion betweene God and Idols therfore God diuided his kingdome between Rehoboam and Ieroboam And because his sonne Rehoboam would neede be a yokemaker to oppresse Israel so as his little finger should be bigger than his fathers loynes therefore God brought it about that his loynes were no bigger than his fathers finger by cutting off of ten Tribes at one blow So I haue giuen you a taste and but a taste of this truth in the roote in the tree and in the branches in nations in persons that be reprobrate in the true seruāts of God but these are but temporall iudgmēts God tempers all his iudgments they be like our quarter Sessions here and there some are adiudged in this world for examples sake and as Dauid saith in the 58. Psalme the last verse that men may say doubtlesse there is a God that iudgeth in the earth For as S. Austin hath well obserued if all sinners should bee punished in this world wee should feare no farther iudgement and if none at all wee should doubt of Gods prouidence in the first booke de Ciuitate Dei the 8. Therefore there shall come a day when this my text shall be fulfilled in plenitudine in weight number and measure in a most exact proportion when the deniall of a crum of bread vnto poore Lazarus shall bee requited with a deniall of a drop of water in hell fire When the vialls of Gods vengance shall bee powred out in full measure vpon damned spirits When infinite torments shall bee inflicted vpon sinners for their sins which as the haires of their heads are innumerable and infinite so shall the punishment bee vpon obstinate sinners against that diuine maiestie which is infinite And vpon impenitent sinners for frustrating and making voide that price of their redemption which is infinite And vpon those vngratefull wretches who haue made so little reckoning of the graces and blessings of God towards mankinde which are infinite And as infinite torments shall be inflicted proportionable vnto their infinite sins committed against God so likewise the omission of our manifold duties shall there be punished with an vtter depriuation of all comfort there shall be vtter darknes and no mitigation of torments no not for a moment Where the tormentors are spirits and cannot be weary where the worme shall euer gnaw and neuer dye where the fire shall bee vnquenchable neuer going out where the breath of the Lord like a stream of brimston doth kindle it Esay 30. 33. there shall bee no hope of deliuerance and yet were it not for hope the heart would burst no there shall be no hope yet the heart must hold a roote of immortalitie continually feeding both soule and body vnto eternall death What remedy then but patience Nay no patience neither who can dwell with euerlasting burning where shall bee weeping and gnashing of teeth and not lose his patience seing that gnashing of teeth is an effect of an impatient furie But alas replies the vnfaithfull sinner what proportion is here Shall I be punished with eternall torments for my momentanie sins euerlasting burning for a few yeares sinning what proportion Verily a most exact proportion for hee that doth delight in sinne doth desire that those delights of his might continue if it were possible for euer now saith St Bernard the very desire of sinning is sinne it selfe before God therefore an infinite desire shall be eternally punished Besides that of S. Gregorie I take it is well grounded he that dyeth without repentance iustice doth presuppose that if that man could haue liued for euer hee would haue sinned for euer if thou then wilt offend thy God in aeternitudine that is so long as thou liuest then God will iustly punish thee in aeterno that is so long as God himselfe liueth for euer and euer For those that will sinne against God so long as they haue any being in this world without repentance they shal be punished by God so long as they shall haue any being in the world to come without mercy The contrary doth illustrate and proue both whosoeuer continueth to the end he shall be saued saith the text By what proportion Because God in mercy doth presuppose that that man if he had liued for euer would haue continued for euer in well doing Therefore as God in his iust mercy doth crowne our perseuerance with immortalitie so likewise in his most iust iudgment shall he punish finally all impenitencie with eternall vengeance iust as a man soweth so shall hee also reape in most exact proportion And let this serue for the truth of this proposition Now followeth the generall to bee examined whatsoeuer a man soweth that shall hee also reape Whatsoeuer be it good or bad be it sowen to the flesh or to the spirit which is the Apostles distribution in the verse following If to the flesh then is it generall without exception that whatsoeuer is sowen turneth to corruption and to our confusion as Hosea saith cap 8. 7. they sow the winde and shall reape the whirlewinde Their roote is rottennesse and their bud dust Esay 5. 24. But marke the phrase Quicquid seminaverit homo Whatsoeuer a man shall sow For there are some weeds which grow of themselues naturally without sowing others about which wee take paines and imploy our selues with all industrie and are of our owne sowing As S. Bernard amongst his sentences like wise expoundeth semine tuo i. e. operibus tuis calling the deeds which wee doe the seede which wee sow And Ioh. 8. 44. our Sauiour saith that when the Deuill speaketh a lye de suo loquitur hee speaketh that which is as it were of his owne sowing and growing 1. As for those weeds which grow vp in vs with out our sowing if so be that they displease vs as they did the Apostle in the 7. to the Romans verse 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched man that I am who shall deliuer me from the bodie of this death if we finde in our selues a loathing of our sinnes or of our selues for sinne If we be vexed at the soule for our owne sinnes as the Cananitish womans daughter was Matth. 15. 22. for her diuell if wee labour to suppresse them and learne of our Captaine
that loue is abused Now when wee doe ascribe any humane affection vnto God we must separate from it all imperfections whatsoeuer if there be a ielousie not grounded in loue it is faultie or if it be a ielousie without cause it is blame worthy neither of these faults are in the ielousie that we ascribe vnto GOD and vnto CHRIST hee is a ielous God but his ielousie proceeds of loue though it tend vnto hate vpon suspition that loue is abused and not without cause so God may be ielous of vs but wee cannot be ielous of God the reason is because he that is ielous is ielous of a partner in loue I would to God saith S. Paul to Agrippa Act. 26. 29. I would that all that heare me this day were both almost and altogether such as I am S. Paul cares not how many partners hee hath in the loue of Christ the reason of the difference is that the loue of God towards vs is infinite but our loue vnto Christ it is so straight and so narrow that if so be he haue any partners with him it is to be feared he shall not haue his due so that hee hath cause to be ielous Wherefore without all question wee must take this motiue to be spoken of Christ and of his ielousie Loue is strong as death Ielousie is cruell as the graue to shew the strength of Christs loue vnto vs the Holy Ghost hath made a fit comparison For what is stronger than death that deuoureth all Surely the loue of Christ vnto man Marke then what is the generall effect of death yee know it is the separation of the soule and the body taking the soule out of the body and leauing it wan pale and gastly And that is likewise the effect of the extremitie of loue especially of Christs loue towards vs. For this pure chast and diuine loue wherewith Christ loued vs it made him to emptie himself that he might fill vs to go out of himselfe that he might dwell in vs to die once in himselfe that wee might liue for euermore Wherein did death euer shew his greatest power Verily in seasing vpon the Sonne of God our Sauiour himselfe then was showne the greatest power that euer death exercised Yet let me tell you herein the loue of Christ was farre stronger than death Death seazed on Christ when hee was become man vpon the earth but the loue of Christ to vs pulled him out of heauen when hee was in the bosome of his Father and humbled him and made him so weake that hee might become a fit Redeemer for vs. What ailed thee thou great strong Sampson of heauen saith Chrysostome thou that bindest Kings in chaines what meanes this surely it was the loue of Christ to our trecherous nature that delt so vntruly and so falsly with him that pulled this Sampson out of heauen and made him as weake as one of vs. To speake properly when death did seaze on christ in his weaknes it was not the power of death but the power of loue Christ tels vs so plainly in the 10. of Iohn the 18 vers I lay downe my life no man taketh it from me So then take death at the strongest still the loue of Christ vnto vs is stronger than death Wee haue heard sufficiently of the loue of Christ vnto vs if this will not draw from vs loue againe vnto Christ what will True loue is of the nature of a Loade-stone it drawes loue vnto it Magnes amoris amor but such is our ingratitude though we loue to heare of the loue of Christ yet wee care not to shew our loue to him againe This vnthankfulnes of vs ingratefull wretches is the the cause that wee are euer so loth to be drawn vnto him Dauid in the 118. Psalme the 27. vers speaking of the sacrifice that was offred when he reckons vp the loue of God towards vs he speaketh sodenly in regard of our retribution of loue backe to him againe binde the sacrifice with cords yea euen to the hornes of the Altar It is a saying amongst the Hebrewes that the beasts that were offered in sacrifice they were the struglingst Procul extensum petulaÌ„s quatit hâ—stia funem Juven Satyr 12. beasts of all the rest such is the nature of vs vnthankfull beasts when wee should loue God againe we are readier for to runne away from him wee must bee tyed to the Altar with cords to draw from vs loue or feare Though it bee true that forced loue is no loue Non extor quebis amari His loue is strong as death but if we abuse his loue by our vnthankfulnesse then marke what followes out of his loue hee growes ielous and that ielousie growes cruell cruel euen as the graue Ielousie saith Salomon it is the raging of a man it will not be pacified Prou 6. 34 35. Remember the Law and the sacrifice that was appointed for ielous persons in the 5. of Num the 15. verse there was neither oyle to make it gracious nor incense to giue place of atonement or reconciliation For intire loue it will not be adulterated nor yet suffer it selfe to be wronged such is the nature of mans ielousie Our God he is a ielous God and our blessed Sauiour out of the vehemencie of his loue he is a louing Sauiour and ielous too but the ground of this ielousie it is loue and if his loue be abused it tends vnto hate vpon iust suspition of a iust cause Then to summe vp all in a word it is the primarie nature of our good God blessed Sauiour to bee most louing and gracious vnto vs so is it the nature of that loue if there bee iust cause to grow ielous and it is the nature of that ielousie to be cruell cruell as the graue if so be before the graue we do not appease it and be reconciled to our husband Christ by true repentance For we may assure our selues that if our Sauior Christ finde any impression in the heart deeper than this set vpon it or any ornament aboue true religion faith in Christ hee will presently grow ielous and that ielousie will grow cruell In the 22 of Genesis when as Abraham seemed for to bee fond of his sonne Isaack God tryeth Abraham what he would doe for his sake yea he tries him whether hee loued him truly and indeed or no Therefore saith he to Abraham go and take thy sonne thy onely son Isaack and offer him vp for a sacrifice Abraham showes there though he loued his sonne Isaack very dearely and tenderly yet notwithstanding it was not to be compared with his loue to God In the Decalogue of the Law God hee is so iealous he wil not set any creature in the same table of the Law with himselfe there shal stand neither Father nor Mother King nor Caesar Saint nor Angell none in the same table with God he is a iealous God if there be cause And Beloued there is none of vs
but wee haue giuen him iust cause many times and therefore he must needes be iealous but yet his ielousie is not cruell it is not cruell as the graue if so be that before hand in time we doe preuent this wrath and cruelty if so be we humble our selues and be reconciled vnto God by true repentance God is a ielous God and visits the sinnes of the fathers vpon the children We haue often prouoked our Husband-Christ to ielousie Oh that now we would preuent his wrath while there is time of grace now is there time of reconciliation if so be wee will labour and seeke for it if we will humble our selues by prayer and humility by fasting and repentance acknowledging our faults vnto God and vnto our blessed Sauiour with teares and resoluing neuer to giue him the like cause again and as at all times this dutie is seasonable so especially at these times when as it should be generall to the end that the more hearts meete in this disposition it may be so much the more acceptable a sacrifice to God Prayer and Humilitie is required of vs at all times before God praier and fasting is required of vs vpon occasion for euery mans particular sinnes present to God and himselfe is a sufficient occasion of priuate prayer and fasting but publike calamitie is an occasion of publike fastings There be as a Father calls them when he complaines of the time certaine sinnes of Church and Common-wealth which cannot bee imputed to particular persons when sinne is growne so common and generall that it is not in the power of any person or persons to reforme the same The remedie against such an Epidemicall disease is the publicke supplications of the Church when we muster vp our praiers as an armie not onely to beseech God but to besiege him too when we doe all agree and consent together by repentance and true humiliation to preuent the wrath of God vpon Church common-wealth which we haue deserued preuent I say that that ielousie doe not turne into wrath for if it doe and be not preuented it will burne into the very bottome of hel Deut. 32. 22. Therefore let vs humble our selues before almightie God and intreat his glorious Maiestie that notwithstanding our priuate sinnes wee may be set as a seale vpon his heart so deepely imprinted that neither height nor depth nor principalities nor powers be able to separate vs from him Rom. 8. 38. And that we may bee still as a signet vpon that arme that hath defended this Church and common-wealth so long That his righteousnesse may be imprinted in our hearts and his glorie an ornament to vs and his word pretious among vs which we beg for his owne sake that gaue himselfe for vs that wee may lay aside all ingratitude and bee truely thankefull vnto him through Iesus Christ our Sauiour to whom with the Father and the holy Ghost be all honour glory for euer Amen A SERMON PREACHED AT the Funerall of Mr. Iohn Stâ—kele Citizen and Machant-Taylor of LONDON at St. Steuens in Walbrooke 1613. BY ROGER FENTON D. in Diuinitie LONDON Printed for William Aspley 1616. IOB 6. 10. Then shall I yet haue comfort though I burne with sorrow let him not spare because I haue not denied the words of the holy one THat of the Apostle S. Paul the 4. chapt of the 2. Epistle to Timoth. at the 2. verse preach the word bee instant in season and out of season I vnderstand thus that we should not onely keep our ordinary course as Moses was preached in the Synagogue euery Sabboth day but that we should take all fit occasions to teach and instruct Gods people though at extraordinarie times as it were out of season amongst the which the occasion of this our meeting is one and as I take it none of the least for the Prophet Isaiah chapt 57. and the 1. v maketh it a matter of iust reproofe when righteous and mercifull men are taken away from amongst vs and no man doth consider it therefore it is fit that wee be put in minde of it Wee haue both a righteous and a mercifull man taken from amongst vs Therefore haue wee iust occasion to take it into consideration as the occasion then doth fit vs so that wee also might fit the occasion I haue made choyse of a righteous and mercifull man in his sicknesse for hee was an vpright and a iust man one that feared God and eschewed euill by Gods owne testimonie in the second chapt and the third verse who deliuered the words that now I haue read vnto you For Iob was wearied spent with a grieuous and tedious sickenesse in so much as he complains in the 7. chap at the third verse that hee had for an inheritance the monethes of vanitie and painefull nights were appointed vnto him These be the words of Iob and it was the very case of this our brother now departed Monthe after monthe was he tormented and yet still put vs in hope of his recouerie but all in vaine they were as Iob termes them monthes of vanitie and painefull nights were appointed vnto him wherupon the holy man Iob expresseth a longing desire hee had in the premises and the reason of this his desire in the words of my text Oh that I might haue the thing I desire and that God would grant me that which I long for what was that sure nothing else but that hee might depart out of this world which he hath expressed by three phrases in the verse immediately before my text that God would destroy him that he would let his hand go and that hee would cut him off The first is a phrase according to the words directly because in the sight of the world outwardly the righteous may seeme to perish and bee destroyed But the second phrase is more diuine that God would let his hand go as if with one hand his heauie hand of sicknesse he had beate him downe and yet notwithstanding hee had holden him vp and with the other hand supported him now he desires that God would take away that suporting hand that he might die me thinkes he speakes of almighty God as if hee were a kinde of Nurse that vseth when men are drawing on towardes death to lift them vp for if they take away the pillow presently they giue vp the Ghost so Iob desires God that hee would but take away the other hand that he might depart out of this world because his ordinarie glasse was not yet runne hee might liue many yeeres by the course of nature hee addes a third phrase that God would cut him off But Iob liued much longer after hee had this sickenesse as you may see in the last chapt the 16 verse And this our Brother departed by the course of nature might haue liued much longer if it had pleased God Now the reason of this his longing desire is deliuered in this my text in three points First in
reward therefore now Abraham might depart in peace when God and hee were so reconciled Now Abraham may cheerefully go to his Fathers After that old Simeon had embraced his Sauiour and had gotten Christ in his armes Then he sings Lord now lettest thou thy seruant depart in peace for mine eies haue seene thy saluation Therefore seasonable was the death of Abraham both in that it did preuent the euill to come that he should not see it and also because it was after the couenant that passed betweene God him and there must needes follow in the next place a most blessed death expressed well in the phrase of going to his Fathers which must not bee vnderstood of his bodily buriall for Abraham was buried in the field of Ephron the 25. of this booke the 10. verse where none of his Fathers were buried and so the like phrase is vsed in the 32. of Deuter the 50. verse where it is said that Moses was gathered to his Fathers and yet it is said likewise in the 34. of Deut. the Sepulcher was not knowne therefore of necessitie this phrase must onely haue relation to the soule and spirit of Abraham that that was gathered to the societie and company of those holy Fathers that went before thou shalt goe vnto thy Fathers for there is a companie and society of Saints Indeede when men are taken out of companie here on earth in this world they goe to a better companie and societie of blessed soules and spirits in heauen a companie where there is no distraction or diuision no ambition or emulation no strife nor contention but where there is peace ioy and pleasure for euermore vnto this companie and societie of blessed spirits did the spirit of Abraham goe and what a comfort is it Beloued vnto a faithfull soule to consider what companie and society it is going vnto when it departeth out of this life if it bee within the couenant if the couenant haue passed betweene God and vs then when wee die wee shall goe vnto this place when wee go to our Fathers to the society and fellowshippe of the Saints of God that wee are at rest with Abraham where we shall inioy the companie and societie of all the Saints of God that euer haue beene departed from the beginning of the world to this present time and hereafter of all those that shall come vnto the same place to the end of the world Where Eliah shall knowe Moses and Moses Eliah and conferre together as on mount Tabour although they did liue in seuerall ages of the world Peter the Apostle of our Sauiour Christ when hee did see but the least glimpes of this comfort when hee see but two of the Saints Moses and Eliah on mount Tabour hee was so rauished with ioy that he cries out Let vs build three Tabernacles And it is indeede to bee obserued that the two chiefest Apostles of our Sauiour Christ that is Peter and Paul God did afford them this priuiledge that they had both a tast of the ioyes of heauen liuing in this life to the end they might more effectually perswade men to lift vp their affections to that comfortable society in the world to come Paul was rapt vp into the third heauen and so rauished with ioy that hee knew not whether hee had his bodie about him or no and methinkes after hee comes downe againe out of heauen he writes and esteemes of these worldly things as of dung such a contemptible respect hee hath of any thing vnder the Sunne after hee had tasted once of the sweetnesse of Paradise For imagine it were possible for a man to bee lifted vp in his body whither Paul was to the third heauen that he might be admitted but to looke into paradise to the blessed society of blessed Angells and Saints and looke but downe againe and see this earth hanging like a Clodde beneath and see so many millions of men busied about nothing like Ants in a mole-hill methinkes afterward hee should neuer esteeme of this world being rauished with this companie of the Saints in heauen And beside Peter and Paul except it were onely Iude that writes but one short Chapter I thinke there was not any of the Apostles of our Sauiour Christ that hath vsed exexhortations to the Church of God in their Epistles but they themselues of purpose did taste some part of this glorie to the end they might the more powerfully eleuate the hearts of men Paul in the third heauen and Peter Iames and Iohn on mount Tabour all of them see a glimpes of this glorie Go vnto thy fathers so did Abraham in Spirit he went vnto his Fathers that were dead before him and his sonnes after they came vnto him Then the manner and the passage vnto this place is expressed in the text Thou shalt goe vnto thy Fathers in peace Now you must vnderstand whosoeuer dieth in peace must die in Christ for there is no true peace without Christ Abraham died many hundred yeeres before Christ was borne and yet our Sauiour Christ saith of Abraham in the eight of Iohn the 58. verse that Abraham saw his daies and reioyced hee saw him then in the eyes of faith Hee died therefore in the faith of Christ and so died in peace for Christ is the Prince of peace that conferreth true peace vpon all his Saints hee is the Oliue tree of peace whereon peace groweth the eleuenth to the Romans the twentie-four Like that doue with the Oliue branch in her mouth hee euer brought peace with him it was his ordinary salutation when hee was on the earth peace be vnto you it was his legacie left with his Church when he went out of the world my peace I leaue with you Therefore Abraham dying in the peace of Christ must needes die in peace of conscience and as in peace of conscience so likewise in a most peaceable maner In the 25. of Genes the eight verse it is said Abraham did yeeld vp his spirit his spirit was not taken from him by violence but hee did most willingly yeeld vp his spirit into the hands of God Oh how fearefull is the remembrance of death to those that are not in Christ that fearefull rending of the soule and bodie a sunder is most terrible vnto them but the death of Abraham it was like that sleepe which was spoken of before this verse that signified his death a heauie sleep fell vpon Abraham for so likewise fell death vpon him euen as if nature should haue falne a sleepe quietly meekely peaceably and this is for his soule Then it followeth in the next place concerning his bodie that that also should bee buried in a good age Euen for to bee buried it is a blessing and a blessing that euery man doth not enioy No Iehoiakim himselfe though hee were a King in the 22. of Ieremy the 19 verse shall bee buried like an asse drawne and cast forth on a dunghill as Iosephus also writes of him