with the coniunction of planets with doubtfull Oracles out of the hollowe vauts and predictions of Merlin Bardie many Beldarnmes of this land we tell destinies reade riddles trie our soules in the search of that we can neuer sound nay more wee take froÌ„ God the honor of a free agent and we tie him to a necessitie fatal wrought out by the creatures vpon the Anuil of error to betray the truth and trappe the innocent of whome Augustine said truelye aedificantur ad credendafata vt eorum corda fiant faâ—â—a That is ordeyned they are to beleeue destinie that their foolish hearts might become beastely Of many to repeate a few and as it were to giue you a taste of former follies what was it but like beaâ—â—linesse in the MathematitiaÌ„s of those daies to tel vs of a climatterical yeare and a goulden nomber which number should shut vp the daies of the world the fiftenth thousand of it age and was it not sembleable madnesse in them by their round quadrant and quinâ—untiall formes to determine of the world and to deeme of doomesday was it not like follie in Plato sporting himselfe in his Athlanticâ— to tell vs of another Athens which should bee after nine thousand yeares when this world being worne away another shold succeede of a better people and building Nor was it other then earthlie wisdome in the Egiptians of whome Herodotus speaketh to reporte that in ten thousand yeares the Sunne should shift it place twise rysing where now it falleth twise falling where now it ryseth concluding there upon of two new worldes in ten thousand yeares The beastely Epicures were more sottish in their imaginations who dream'd off infinit worldes one still slitting and another slowing doubly damned in their thoughts for that they deem'd soules mortall and worldes immortall I say of all these as formerlie I haue done with Augustine Borne they were to beleeue destinye that their foolish hearts might become beastely But leaue wee these Pagans in their Atheisme and come wee nearer Christian times for euen Christians haue been are and I feare me will bee ouer bolde and curious in the search of this secret for what was it other then presumptioÌ„ in the christians of Augustines time mencioned in his eightenth booke de ciuit Dei who said the world should ende foure hundreth yeares after the Ascention others fiue hundreth others a thousand But as hee saith omnes elusit ipsa temporis experientia Experience played vppon their follies and latter daies still mocked their former dotage Other Christians with the Rabbins haue and doe much busie themselues with the prophesie of Elya the Thesbit wherof they write in their booke Abadasser Duo millia inane Duo millia Lex Duo millia Christus c. That is two thousand yeares nature two thousand yeares the Lawe two thousand yeares grace and for the sinnes of the world some of those shal be cut off to hasten the iudgement Others reason from Peter one day with the Lord is as a thousand yeares Ergo the seauenth thousand yeare shall be the Saboath of rest resurrection and in that seauenth thousand yeare the Chiliasts holde meÌ„ shal liue and inioy this earth with Christ but in the eight thousand they shall bee caught vp and reigne with him in heauen for euer Ierome was not farre from that opinion whereof reade Augustine vpon the sixt Psalme but Stipholius of Wittemberge and Hosiander did mightely defend it I passe by as too to curious that vnnecessarye search of Seauens from Adam to Enocke in succession of persons and from Adam to Elia in succession of ages wherby they would prooue the seauenth thousand yeare to be the yeare of glorie when God should come in the cloudes with his fierie deludge as Elias went vp in his fierie Charret But of all others who are in the Calender of Christians our aduersaries I meane the Papists are most foolish in this poynt who determine of the day of Christ by the comming of their Antichrist In discouering of whome least happily they might discouer their Pope to be the man driuen they are to many grosse absurdities 1. First that Antichrist should come of the Tribe of Dan Rhemist 2. Thess. 2. sect 8 and trowe you will it bee possible to distinguish of tribes in this so great a confusion of Israel for if in Ezra his time after the captiuitye their generatioÌ„ was not perfectly knowen how much more now after so mightye a dispertion in the world of full sixteene huÌ„dred yeares wil it be impossible to finde out the descent and search the petigree of Dan 2. Againe Antichrist say they shall haue his Imperiall seate at Ierusalem reedifie againe the Temple there Bell lib. 3. de Pontific cap. 13. and this is an absurdity likewise contradicting the truth of Scripture for Haggai the Prophet calleth the Temple builded by Zorobabel the last house 3. Thirdly they holde that he should reigne but three yeares and a halfe and yet in that space he should fight with the three Kings of Libia Aegipt and Ethiopia and persecute the Christians through the whole world Bell. cap. 16. but this is more grosse for let any man imagine how euer it is possible that in so short a time Antichrist being but a meere man should so conquer subdue the whole world in which time and space hardly the flightest Ship can sayle it circuite 4. But the last and whereat principally I aime for my purpose is that they determine of the verye day of Christ his comming to Judgement and set it downe to be iust 45. dayes after the death of their Antichrist Bell de Rom Pontifi Lib 3. cap. 9. Nay nay my bretheren had I time and were it to my Text easilye might I proue that this their deuice is but a drift to shift from themselues what they haue and what they are I meane Antichrist and Antichristian for Rome is the place if Rome be Seâ—ti-collis to wit The Citye built vpon the seauen Mountaynes whereon the woman sitteth And then he entred the world when the Apostle said There be manye Antichrists whereby we knowe that it is the last time but more fullye he encountred the worlde when 666 did calculate the yeare and decypher his name and nation and here is wisdome Let him that hath wit count the number of the beast for it is the number of a man and his number is as I haue saide 666. whereof Ireneus gaue a touch and taste when in these two titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the one he discouered his nation language in the other his pompe and pride both numbred aright acording to the Greekes make 666. About which time likewise whole Italy fell from the Emperour to the Pope when Boniface the 3. by Phâ—cas was aduanced in tytles And Stephen the 2. by Pipin was preferred to dukedomes since when and
THE Christians Watch OR An Heauenly Instruction to all Christians to expect with patience the happy day of their change by death or doome Preached at Prestbury Church in Cheshire at the Funerals of the right worshipfull Thomas Leigh of Adlington Esquire the 16. of February Anno 1601. By William Leigh Bacheler of Diuinitye and Pastor of Standish in the Countie of Lancaster Math 24. verse 42. Watch for you knowe not what hower your Master will come LONDON Printed for E. White dwelling neer the little north doore of S. Pauls Church at the Signe of the Gunne 1605. To the Right VVorshipfull Sr. Vrian Leigh Knight grace and peace bee multiplied with increase of all heauenly comforts heere and happines in the world to come IT is with me Right Worshipfull Sr. in this my labour as it was with Phineas wife at the birth of her Ichabod who when they said to comfort her thou hast borne a Sonne she answered not nor regarded it in respect she thought so small a gaine could neuer redeeme so great a losse This poore Posthumus borne at your Fathers funeralls I haue euer since regarded the lesse for that my losse was in it life nor should it euer haue seene more light had not your place ouer-awed me and much instance drawne it on vrging it often as a pledge of my loue towards him that gon is and a Christian kindenes to those that remaine In lieu of both I could not but bring it foorth and lay it in the lappe of your fauourable protection yet accounting it my hard happe I should with the poore Gadaren thus still haunt the graues of the dead and wound my selfe with the stones of their Sepulchres How be it if it be better to goe into the house of mourning then of mirth and that who sowe in teares shal reape in ioy I wil repose my selfe in this that since I could discerne what it was to loose a friend I haue had my part of such dolefull Musicke and therefore may expect a ioyfull croppe of that sowing But to leaue the dead and to come to the liuing your zeale to God good Sir with the loue of his truth in the Religion of his Sonne Christ for which neither your arme hath been wearie to fight abroade nor your tongue to pleade at home ouer and besides your vndelayed prouision of a skilfull Bezaleel to build vp your owne house and neighbors souls about you As these may be much to your comfort so are they greatly to my ioy for that in sorte I may say with the Apostle in Christ Iesus I haue begotten you These blessed buds of religion appearing in Oxford when first I knewe you and had the care of their groth committed vnto mee from your carefull Father that gone is now spreading as Ceders in the readie and ripe practise of pietie and Godlines doe make mee not onely thankefull to God therefore but right ioyfull I may vndergoe any duetie to answere your loue or further your faith and therefore haue made bolde sith so you will haue it to put into your Religious heart bosome this Christian Watch. The watch is Iobes onelie the winding vp is mine as God hath directed the finger so it goeth and as I trust truelie to all such of Gods Saints as expect with patience the blessed day of their change by death or doome And if I haue failed in the compasse of any wheele as it may bee I haue for what am I but dust and ashes to pleade with my God yee which are spiritual reforme it and restore mee with the Spirit of meekenes considering your selues least ye also bee tempted And the Lord of his mercie multiplie his blessings more and more vppon you keepe you euer vnder his holy and helping hand of prouidence and protection with my verie good Lady your Vine and all your O liue branches From Standish the 1. of Ianuarie 1602. Your Worships in all kindenes to commaund W. Leigh The Christians Watch. OR An heauenly Instruction to all Christians Iob. 14. 14. If a man die shal he liue againe then all the dayes of mine appointed time will I watch vntill my changing shall come WEe are heere assembled this day as I trust in the feare of GOD and loue of our CHRIST not to pray for the dead or sorowe euē as other that haue no hope being taught by the Spirit that who dye in the Lord rest from their labours and are fully blessed But we are assembled rather to gaine by the seueritie of death that which for the most parte we loose in the securitie of our life viz A true touch and feeling of our owne frailtye taken from the dailye doomes of this declining worlde whose flower as you heere see is fading beautie but a blossome For surely it is true in the steddie bole of all the worlde which is heere falne out in a tender branch There is an appointed time for all thinges vnder the Sunne a time to plante and a time to plucke vp a time to build and a time to pull downe a time to gather and a time to scatter a time to rent and a time to sowe a time to speake and a time to keep silence a time to laugh and a time to weepe a time to liue and a time to dye yea to dye there is no remedie Uni Deo nunquam senectus atra nec mors imminet sed alia miscet domitor aetas omnia Onelye God neither olde age nor blacke death can ouertake but for al other things deuouring time hath and will turne them topsie turuye In regard whereof holy pacient Iob after much debate many pleadings with the sinnes of his soule and sorowes of his heart doth at last as you may heere see demurre vpon the plea with death doome thereby bringing vnto him selfe in solace of his soule a state of inheritance indefeazible with a Crowne of glorye that withereth not And this is done by a thrreefolde necessitie laid vpon all flesh 1. The first of dying and that 's but once 2. The second of liuing againe and that 's for euer 3. The third and last of watchfulnes and that 's but for a time euen till the day of our changing shall come The necessitye of our dying is the doore of life the necessitye of our liuing againe is the doome of death the necessitye of our watchfulnes is the Calender of our daies to witte how we haue liued how we doe liue and how we purpose to liue vntil our changing shall come Or thus that of death we deeme it the day of miserye That of life againe we holde it the day of glorye That of watchfulnes we reckon it for the day of grace And so as one floud puts on an other these three hale and help vs on to happy dwelling whereof if you loose a linke you break the Chayne and silken thrid should winde you out of the laberinth of this
and feeble looke vpon your colours from top to toe and tell without flattery what it is you bear with the burdeÌ„ of your sinnes but the blase of your death The keepers of the house which are the handes they tremble The strong men which are the legges they bow themselues The grynders which are the teeth they cease because they are but fewe and they that looke out by the windowes which are the eyes they waxe dimme and darke The doores which are the lippes and mouth they are shut with the base sound of the grinders The Almond Tree which is your head it is white as a blossome The Daughters of singing which are your eares they are abased deafe and dull what should I say more sleep is gon from you you rise with the Cocke case you haue none for the Grashoper is a burden you feare the high thing you dare not climbe ye dread the faire way ye dare not goe in it for feare ye fall Thus man goeth to the house of his age once decayed neuer repayred till the time of our changing shall come O remember therefore thy Creator in the dayes of thy youth whiles the euill dayes come not nor the yeares approache wherein thou shalt say I haue no pleasure in them And let an experienced Prince so perswade thee from this Iuorye throane yea and more to That without the Soueraigne good all is but vanitie and vexation of the Spirit But happily heere our youth may crowe and say their day shall euer dawne but I say nay for euen your flesh is but grasse and the grace thereof is but as the flower of grasse yea oftentimes for that your sins are the more your danger is the greater I say take heede your blade being greene it is sooner blasted your vessel being new it is sooner tainted and your plant being tender it is sooner supplanted by the violence of sinne which is the fier and fuel of death Seneca saith well Iuuenes mortem habent atergo et senes ante oculos Young men haue death at their backes and olde men before their face like Israels hoste who had the red Sea before Pharoes Armie behinde both ineuitable gulffes and readie to deuoure And so for conclusion of the point bee thou wel assuredly that thouseest without and feelest within both young men may die and old men must die And neuer deeme it a new thing that is so ancient or thinke it strange that is so continuall nor call it an euil properly thine which is so coÌ„mon with al the world The first age had it it may pleade antiquitie the second age felt it it may pleade coÌ„tinuaÌ„ce and this last age hath it it may pleade a propertie in all flesh till sinne and time shall be no more The vse in respect of the doctrine is this that though wee finde in our bones and feele in our flesh a necessitie of dying yet we forget our selues we forget our sins yea the molde matter wherof we are made vn til it come as now the opening of graues the imbalming of bodies the wearing of blackes and the losse of dearest friendes there is no passion of our immortallitie there is no impression of our eternity That this is true for my owne part I neede no better proofe theÌ„ mine owne hart to beare me witnes and for you also it is expedient to â—udge whether the opening of this earth the jmbalming of that body the wearing of these blacks with the sommoning of these solemne funeralles by the Herolds call in a sad winterly season and towards a ioyfull spring be not a resemblance of our pereÌ„ptorie day before the Lord when euerie one shall must render an account of that he hath done in this life bee it good or euill wherof if you haue feeling look for such thinges be diligent that ye may bee found of him in peace without spott blameles in the middest of a naughtie crooked generation suppose that the long suffering of the Lord is saluation who would haue no man lost but all to come to repentance â— Now for the second part I meane of liuing againe when wee are dead it is euident by the text that as there is a necessitie of dying once so is there a necessitie of liuing euer and that wee may terme an expectant estate and indefeazible both to the elect of GOD and the reprobate from GOD for both shall rise againe The just to the resurection of saluation to the which GOD bring vs and the wicked to the resurrection of condemnation from which the Lord deliuer vs. Maruell not at this saith CHRIST For the hourâ— shal come in the which al that are in the graues shall heare his voice vpon which Sommons heauen earth and hel shall be assembled the graues being pregnant shal bring foorth their dead the Sea being called vppon shall picke vpit dead Beastes Foules and Fishes shall yeeld the dead they haue deuoured yea and in spite of all tirannie the blessed Martir shall say it skils not much where I rot for then shall I rise nay I say more The shrill sound of that trumpet shall emptie heauen and shake hell all shall come foorth and appeare before the tribunall seate of God all his saints out of heauen all the damned out of hell all their dead bodies out of the earth out they must attend they must appeare they must receaue they must according to that they haue done in this life be it good or euil not an Angell spared not a Deuill respited not a Saint or sinner rescued but all must bee summoned to giue their attendance and to make their appearance Good Lord what a fearefull day will it then bee and what an exceeding glorie of our Christ will then appeare who shall emptie all vppon his sommons and fill all vpon his sentence emptie heauen emptie earth emptie hell fill heauen fill earth fil hell heauen with his maiestie Angels and Saints attending earth with his presence his fairest creatures abiding Hell with his judgements the deuil and damned euer dreeing the doome of death and deepe dispaire There shall be a new heauen and a new earth wherein dwelleth righteousnes but an old diuel an old hel wherin abideth horror Topheth is prepared of old c I say then not I but the Spirit of God for me speaking out of this text and truth That it is Epicurisme Atheisme and the greatest Apostacie from faith that may be to say Let vs eate and drinke tomorrowe we shal die so an end or to say with the wicked miscreants wisd 2. 2. We are borne at al aduentures and we shal bee heareafter as though wee had neuer been our breath in our Nostrils is but a smoke and beeing extinguished the bodie is turned into ashes and the Spirit vanisheth as the soft ayre come therefore let vs jnioy the pleasures that are present and
let vs chearefullie vse the creatures as in youth Let vs fill our selues with costly wine oyntments and let not the flower of youth passe by vs Let vs crowne our selues with rose buds before they be withered let al be partakers of our wantonnes let vs leaue some token of our pleasure in euerie greene field as for rigor rage tiranny what 's that to vs when we are dead come let vs oppresse the poore that is righteous let vs not spare the widdow nor reuerence the white haires of the aged but say they haue liued too lōg let our strength bee a law and let the thing that is feeble bee reprooued as vnprofitable Thus did the Atheist speake in the daies of old out of the error of their soules thus did they practise from a graceles resolution the Lord deliuer the land from such a burden his church from such pelfe our Prince from such a people to whome I may say if any there bee that so remaine yet vnreformed after so acceptable a time and free offer of all grace and Godlinesse I may say without repentāce they are a damned crew and depriued of glorie who for that they will not finde out the Lord in his mercies whilst they liue shal be sure to be found out in iudgement by him when they are dead for if a man die he shall liue againe O it shal not be then with the beastlie Epicure whose bellie is his God eate drinke dye and so an end it shall not bee with the wastfull wanton whose lust is his GOD spend sue pursue speede die and so an end it shall not bee with the greedy cormorant whose gold is his God greeue grate grind the poore oppresse the needy then die and so an end it shall not bee with the distemperate Spirits of bloody Tyrants whose reuenge is their God loath kill stabbe murder the Godlie massaker the Saintes then die and so an end it shall not bee with the idle minion whose pride is her God pricke pinne paint frisle the haire then die and so an end it it shall not be with the desperate ruffian whose villanie is his God sweare forsweare teare the heauens and tire the earth with bloodie oathes and blasphemies then die and so an end it shall not be with the grosse Idolater whose image is his God bow bend crosse creepe to the creatures then die and so an end finally it shal not be with the disloyal subiect whose treasons is his God plot complot practise at home and abroad on this side the seas and on that side the subuersion of a blessed state the deposing of a most gracious Prince as they did by their owne confession The best natured and moste heauenly qualified Queene that euer liued in England it shall not be Grieue her curse her depose her and depriue her of life crowne dignity thē die so an end for thē is but the beginning of sorrows after death commeth iudgement when to hide thy selfe with these sinnes it will bee vnpossible and to appeare it will bee vntollerable Lazarus to Heauen Diues to Hell both shal rise againe the one to death euerliuing the other to a life neuer dying for the Godlye shal haue boldenes in that day but the wicked shall crie vnto the mountaines fall vppon vs fall vppon vs. And so to leaue the wicked in their sins and with their brand to close with your religious hearts seeing you looke for better thinges be dilligent that yee may be found of him in peace without spot and blameles at the comming of our Lord Iesus christ to iudgemēt bee wel assured ye that are the elect of God christ his peculiar that though the wicked shal rise to their confusion yet shal ye liue againe as in soule so in bodie to your vnspeakeable ioy and consolation Which heauenlie Doctrine likewise of your liuing againe to beate out hath been the proper workeof all the Godlye from time to time in their succeeding ages Patriarches Prophets Apostles yea Christ himself as the fountaine whose streames if I should follow to the full it would bee tedious for you to passe ouer vnpossible for mee to keepe the current Onely Paules plea for life againe shall stand as a ground for all the rest whose seueral reasons to proue the resurrection layed downe to the Church of Corinth I referre you vnto resting vppon the first as a butteris or binding stone for all the rest which is this Christ is risen againe the first fruites of them that sleepe wherupon I inferre if he be first wee must second him if he be gone before we must follow after if he be risen we may not rest for where the head is of congruence must all the members follow And now that Christ is risen againe from the dead it is apparant by these seuerall proofes First it is promised in Paradice so to be when God said to Sathan hee shall breake thine head and thou shalt bruse his heele bruse he may by death but breake he may not Thine it is ô Christ to breake sathan sinne and death not in the heele but in the head neuer to rise vp in judgement against vs. 2 Secondly his resurection from the dead was prophecied in Iudah by old Iacob Gen. 49. 9. by a Lyon couchant vnder a painefull passion yet passant too by a glorious resurection so said Iacob as a Lyons whelpe shalt thou come vp from the spoile my Sonne Iudah meaning in a misterie from the spoile of Hell sinne and death to the glorie of Heauen life and immortalitie our english Iudah hath this honor in her armes and wee owe her homage our heauenly Iudah hath this honour in his person we owe him adoratiō al ye faithfull of Iudah take this honour to your soules blesse your christ in the scutchin of your hearts carrye him ô carrie him foorth in your Christian marche against all incounters and say terror hic est hominum quique hunc gerit est Agamemnon which I may english thus This Lyon heere of Iudah tribe a terror is to men and Diuils desperat debar'd of blis Who beares him as his Crest more puisant he then Graecian guide with all his chiualrie 3 Thirdly his resurection was figured by Sampson Iudg. 16 who at midnight rose conueyed away the gates of Azzah and bare them vp to Hebron The gates of Azzah are the bands of death which our true Sampson did breake in the night silence of his resurrection and in despite of death bore vp his blessed body to Heauen where now it abides a pledge of our inheritance Haue I not power to lay downe my life haue I not power to take it vp againe 4. Lastly it was signified in the heaue offering shaken vp shakend vne and shaken vp againe so was our Christ in body the substance of this shadow tost to and fro in
the hazard of this world vp to the crosse downe to the graue and yet vp againe to glorie What should I say more see the vaulte where they laide him saith the Angell all hollow emptie ther 's the graue where be the Corpes ther 's the Shrine whereis the Sainct Indeede hee is risen hee is not heere goe to Galilie there shall yee see him as he hath said why seeke ye the liuing among the dead Quem mortuum queris viuentem tangere non mereris Marie thou deseruest not to feele him aliue whom still thou seekest thus dead nor was this Sermon preached by the Angell to her alone but was afterward mightily confirmed by many seueral apparitions of our Sauiour Christ ere he left this world that if in the mouth of two or three witnesses euerie truth should be established this so acceptable a Doctrine of Christ his resurection from the dead might want no testimonye eyther of these women of Cephas of the twelue or of moe then fiue hundreth Bretheren at once whose witnesse is true our conscience bearing vs witnes therto in the holie Ghost And thus my deere bretheren beeing fully assured of the Lords resurrection we are well secured of our owne knowing as the Apostle saith that he which hath raised vp the Lord Iesus shall raise vs vp also by Iesus and set vs with the Saints in euerlasting tabernacles whereof yet lest any the weakest reedin this assemblie might faile in iudgement and so saint in hope I haue thought good without straine of Scripture to secure your religious hearts of your owne resurrection by these few grounds of Faith following First for that it is in the will of the Father so to haue it as also a worke of the Sonne so to effect it for this saith Christ is the will of him that sent me that euerie man which seeth the Sonne beleeueth in him shold haue euerlasting life I will raise him vp at the last day will the Father haue it who shall resist his wil will the Sonne worke it who can resist his power if in any work assuredly moste of all in this hath the Lord declared himselfe mightilie to be the Son of God touching the Spirit of sanctification by the resurrection from the dead his ours I say his and ours because hee that sanctifieth and they that are sanctified are both one 2. A second ground of our resurrection to builde vppon is the Lords oathe that by two immutable thinges wherein it is vnpossible that God should lie we might haue strong consolation he that hath former he said it is his wil he hath likewise said it is his worke and the Lord his Say might be our assuraÌ„ce yet God willing more abouÌ„dantly to shew vnto the heires of promise the stablenes of his counsell hath bound himselfe by an oathe of old thus as I liue I will not the death of sinner c. Of new thus verily verily I say vnto you the houre shal come and now is when the dead shal heare the voice of the Sonne of God and they that heare it shall liue where God hauing no greater to sweare by swore by himselfe as he is life and by his Christ as he is truth wheruppon Tertullian infers this blessing O nos felices quorum causa deus iurauerit sed ô nos infelices si ne iuranti Deo credimus O happie wee for whose good God himselfe hath sworne But ô wee most vnhappye if vppon his oathe wee doe not beleeue him Tollit diuinitatem qui tollit veritatem wee greeue the deitie if wee checke the veritie 3. A third assurance is the instrument wee hold by euen our letters pattents from the King of heauen I meane the olde â—estament from Horeb sealed with the blood of Goates and the new testament from Syon sealed with the blood of christ both vnsealing the doore of the Sepulchre that as vppon the touch of Elisha his bones the dead body of the Moabit did rise and at Christ his dolorous crye Lazarus came foorth so both might be pregnant types truthes of our resurection to come and the bookes mentioning the same still remaine as instruments of our holde authentical good to conuey vnto vs an assurance of our immortalitie in which Saint Augustine is bolde to say Euangelium legimus instrumentum nostrum Wee haue read the Gospell which is our euidence wee hold by wherein I dare say there is nothing more current from leafe to line then the doctrine of death's deliuerie 4. A foorth ground of our future resurrection is taken from sufficient testee and clowd of witnesses compassing vs round on euery side Patriarches Prophets Apostles though in diuers ages of the worlde yet all making good this one truth from one God Spirit of our Lord Iesus Christ by which they spake Enoch as Iude saith the seauenth from Adam prophesied of it And Iob said I shall see God in my flesh I my selfe myne eyes and no other for me Isaiah said the dead men shal liue euen with my body shal they rise awake and sing ye that dwel in the dust for thy dewe is as the dewe of hearbes and the earth shall cast out the dead Ezekiell said O Sonne of man prophesie ouer these dead bones say heere ye the word of the Lord when I haue opened your graues ô my people and brought you vp out of your Sepulchres and shall put my Spirit in you yee shall liue then shall ye know that I am the Lord. Daniel said many of them that sleepe in the dust of the earth shall awake some to euerlasting life some to shame and perpetuall contempt The distressed Martir said when vppon demaund hee yeelded his tongue and hands into the power oâ— the tormenter These haue I had from the heauen but now for the law of God I despise them and trust that I shall receiue thâ— from him againe What should I say more the new Testament is rather in the practise then proof of this Doctrine and Paul is peremptory that it is sowne in corruptioÌ„ but riseth in iâ— corruption sowen in dishonour but riseth againe in glorie sowen in weakenes riseth againe in power sowen a natural bodie riseth againe a spirituall body for there is a naturall bodie and that shall fall but there is a spirituall bodie and that shall rise and all is but one in the substance of beeing the difference is of well beeing as now being made more honorable vppon the fall by Christ who shall change our vile bodies that they may be fashioned like vnto his glorious bodie according to the working whereby he is able to subdue all things vnto himselfe Yea and to make it a palpable and feeling Doctrine as to the heart so to the hand of each Christian all the Apostles in one Iohn and one Iohn for all the Apostles brings in the verdict thus That
at their pleasure into the compasse of a cake at Dan and Bethell setting vp the other in conceite aboue the heauen of heauens and to that end haue found out in their deaâ—ne diuinitie and assumption of her bodie into heauen and withall proclaymed her a feriall for the same to bee kept on earth like one of the feasts of Iudah where anenst I say and dare auouch they haue discouered more follie found out more fables vâ—tered more vntruthes and broched more blasphemies against God and his Christ then euer they can answer if the Lord bee not mercifull vpon their repentance Time will not suffer mee to stand vpon their particular impieties for that I must referre you to the reading of Io. Bromiard in his summa predicantium tract de Maria as also to Nicholas Blony and Clictoâ—ius their homilies written for the Assumption day to Anselmus and all the rest who haue plowed in their postils with that Romish heffer I say read without pride of them or preiudice of vs and I doubt not but when you haue done you will pray that the Doctrine and day of the assumption may be cancelled out of the calender and conscience of all good Christians and the rather for that themselues confesse it to bee without the Canon of the word et quod ex scripturiâ— probari non possit expresse which is that thaâ— cannot be prooued out of the scriptures expreslie but from tradition whence saith he it hath authority And for their allegations of Augustâ— and Ierome who they say writ seuerall treatises of the assumption the one ad Paulum et EustochiuÌ„ the other I meane Augustin one booke of the same argument I holde them both adulterate and neither of their stampe for that they are vnable eyther to abide the touch of their stile or tryall of Gods truth I meane his word so are they takeÌ„ to be in the censure of the best learned godliest Diuines wherof Erasmus gaue a taste when he said of Augustine his booke for a title Hic libellus ne pilum quidem habet Augustini This pamphlet hath not so much as an haire of Augustine and of Ierome his Sermon hee saith that it was not his but that one Sophronius a Graecian writ it which he prooueth in the censure therof verie plainely if you please to reade him Pardon mee my Bretheren if I seeme to haue stood ouer-long in the misterye of Christ his sole ascention vp in bodie veritas me coegit The truth and tender of your good hath trayned mee on which if you sound well vnto the bottome you shall feele it a perfume vnto your soules more sweet theÌ„ al the trees of InceÌ„se For say sinner what am I or what is my fathers house that God should so exalt mee in his Christ as to purchase mee a place to giue mee a Kingdome to plead possession in my flesh and to keepe it for me vntill the adoption euen the redemption of our bodyes and perfect changing shall come when Christ shall 〈…〉 end with all his holie Angells and come in the cloudes of heauen with power and great glorie to cal the dead out of their graâ—es and to gather his elect from the foure windes and from the one end of the heauens to the other then then not before to solemnize the great day of the assumption of all flesh and to crowne it with immortalitie But good Lord how long when shall our changing come and when shall thy comming be How long and when ô Lord thou knowest It is not for vs to tell the times and seasons which the Father hath put in his owne power In Caution where of I for warne all Christians of two sinnes ragious in the world and seazing vpon al flesh 1. The one is curiositie concerning the day of doome when it shall bee 2. The other is securitie both of the time and manner of it being That of curiositie is in the excesse and it possesseth the wit that of securitye is in the defect it possesseth the wil â—he 1. first is of men too ingenious and they hasten the iudgement The 2. second is of men too too careles and they put of the iudgement not regarding that there is a God and day of reuenge and that whâ—le wee sinne the score runnes on Now in respect of both beloued I charge you this day that you stand vpon your gard and bee watchfull so are not to hyâ— least the fire vpon the Mount deuoure you in your curiositie nor hoouer too lowe least the foolishnes of a Golden Caâ—fe beguile you in your securitie Mediâ— tutissimus ibis the meane is the best For the first Paul writing to the Saints at Thessâ—lonica saith Of the times and seasons Bretheren yee haue no neede that I write vnto you â— where see a saâ—ctified Church discharged of a dangerous sinne they were not curious to search the Maiestie least they should bee confounded of the glorie and for that hee saith ye haue no neede that I write vnto you As and if hee should say ô yee Thessalonians yee are not curious of the times and seasons which the Father hath put in his owne power yee stand vpon no destinies ye gaze vpon no starres ye respect no coniunctions of fierie or watery Trigon ye prie into no prophesies of derne deceite ye reade no Bookes of Manilius Maternus Albumazaâ— or Halie but the loue of God is your delight wherein you haue learned that the secret thinges belong to the Lord our God but the thinges reuealed belong to vs and our Children for euer But woe is mee to tell my deere Bretheren this Scripture is crosse to all our courses in that great day I feare wil seuerely iudge vs for what belongeth to the Lorde and is secret to himselfe thereof are wee curious but what belongeth vnto vs and to our Children to knowe and is reuealed thereof are we careles being naturallie giuen rather to knowe that wee cannot learne and so dye in error then to search what we should learne and so liue in truth Search the Scriptures is in the commaund of GOD and who doth obey it search traditions is out of the commaund of God and men runne mad vppon them the day of grace is ours wee haue it and oh that we did know in this our day the things that belong to our peace but they are hid from our eyes yet if there bee but a question mooued of the day of doome of the desolation of the land by forraine power if of the death of our dread Soueraigne the breath of our nostrels and vnder whose shadowe we are preserued aliue among the heathen none ours to knowe but all in the counsell of God to determine of in mercie iudgemeÌ„t as it seemeth best to himselfe or yet in all these are we to to peremptorie For we set the Clocke we calculate the yeares wee determine the day we busie our selues
especially in these last fiue hundreth yeares he had wel-nere conquered the worlde if the Spirit of the Lord with the breath of his mouth had not beaten him backe when his innumerable and filthy Locustes blasted the growth of true Religion in the greatest part of Christendome when Kings became his vassels and Emperours held his stirrop when aboue al that was called God he did aduance himselfe as God to reigne and rule in foro poli inforo pluti inforo conscientiae In the Court of heauen in the court of hell and in the court of each good conscience But leaue we here his iudgement to the day of try all and all curious spirits to the search of their owne follyes in seeking that they shall neuer be able to finde I meane the times seasons which the Father hath put in his owne power Paul was taken vp into the third heauen and heard wordes which cannot be vttered yet heard he nothing of that The Angels behold the face of God they stand in his presence know much yet nothing of that God gaue vnto Salomon wisdome and vnderstanding exceeding much yet it was too short of that he spake 300. Prouerbs and yet he neuer mencioned that his songs were a thousand and fiue yet he neuer sung of that otherwise then in this harmonye There is an apoynted time for all thinges vnder the Sâ—â— Nay in checke of al sith Christ hath said it I may not passe it of that day and houâ—â— the Sonne himselfe is ignorant I say with Chrisostome according to his diuinitye he knewe it but according to his humanitye he knewe it not for reseruing as Hillary hath it to the onely begotten Sonne in him selfe his true veritye yet according to the infirmitye of flesh hee wept hee slept hee hungred thirsted was wearyed and fearful and also it is agreable vnto his humane nature of the day and houre as himselfe professeth to be ignorant So then for conclusion of all this is the summe true it is the coÌ„ming of our Christ is the Kingdome of our Christ and if you marke it well you shall finde it neuer came by obseruation his first comming in the flesh long expected of vs but not determined by vs and when he came he fell like a showre of rayne vpon a fleese of wooll in softnes in silence Likewise the promise of the Father concerning the spirit out in deed and irreuocable but when to fall the Disciples wist not they must to Ierusalem and wayte with pacience tarry the time expecte the good houre Euen so his comming to iudgement in maiestye and great power it must be expected of vs at al times but when it may not be determined by vâ— at any time And for the cast awayes of this our nation who by the deceit of Balaams wages haue euer since the first yeare of her late Maiesties most blessed and happy gouernment dreamd of a drye Sommer still breathing out destruction to her person change of Religion and desolation to the state and Kingdome now by a blacke Fleete from Norway then by a â—â—â—ell Dragon whose head must be in England and tayle in Ireland this yeare by an headlesse crosse and that yeare by a popish cursse yea and earst while a wonder of all wonders our Lord lights in our Ladyeslap and therfore England must haue a clap I say of all these they haue sought too much to yâ— witch at Ender and were there no more to proue that our God standeth for vs and against them this were sufficient that their wyâ—ardes haue fayl'd them and their wits that waye a 〈…〉 worne out their Popish Prophesies are a 〈…〉 an end and their â—lattering diuinations o 〈…〉 better times haue still proued their dis 〈…〉 dayes their câ—rssings haue bene our blessings and their plotting Achitophels hau 〈…〉 pul'd the halter ouer their owne heads Curssed bee the man before the Lord saith Iosua that riseth vp and buildes the Citye Iericho so haue you built vp your Babel of all confusion with a cursse to your selues and a plague to your posteritie for most of you haue layd the foundacioÌ„ therof in your eldest Sonne and in your yongest Sonne reared vp the gates that is you haue built to the destruction of all your stocke as Hiel did in Bethel 1. Kin. 16. 34. Yea and to you be it spoken a curssed crewe of popish repyners maugre all your spight and poyson the state yet standoth religion groweth we increase and you decrease our Prince liueth a blessed Prince and you are scattered a rebellious â—out for yet God is good vnto Israel euen to those that are of pure hearts And he that keepeth England dooth yet neither slumber nor sleepe Our Sonnes growe vp as the young plants and our Daughters as the polished corners of the Temple yet our Garners are full and plentious with all maner of store Our Sheep bring forth thousands and ten thousands in our streetes our Oxen are yet strong to labour yet there is no decay no leading into captiuitye no complayning in our streetes and happy are the people that be in such a case yea blessed are the people which haue the Lord for their God multi habent in Deum pauci in Dominum many haue him for their God but fewe for their Lord to rule in theÌ„ ô God establish with vs the Kingdome of thy Christ with the Scepter of thine annoynted Amen Amen And now my bretheren for the last part of my Text and in caution of the second sinne I meane the great sleep and slumber of all flesh in great securitye it stands vs vpon to be watchfull vntill the time of this our changing shall come least when the Lords iudgements shall fall vpon vs our sinnes be found with vs and so we dye in our securitye The knowledge of which day to vs is bounderd in with these banks as it were Nylus Floud from it vndation to make vs the more watchfull 1. that it will come and that speedily for there is an assured day of euill 2. That it will come at an vnset steyne and then when th 〈…〉 worlde is most secure 3. That it is ine 〈…〉 uitable and none shall escape for all shal 〈…〉 appear before the Tribunal seat of God c 4. Lastly that euery man shal be accountant for himselfe and receiue doome according to that he hath done in this life be it good or euil For proof of all which marke when and where the Scripture speaketh of that great day you shal finde it alwaies draweth it on with such expedition and seueritye as and if it were at hand euen ouer our heads and in our neckes to make vs the more watchful Enocke saith Iude the seauenth froÌ„ Adam prophesied of it saying Beholde the Lord coÌ„meth with thousands of his Saints to giue iudgement against al men and to rebuke all
the vngodly among theÌ„ of al their wicked deedes Daniel saith I beheld til the Thrones were set and the fierye streames issued out till the iudgement was prepared the bookes were opened with thousand thousands ministring vnto him and ten thousand thousands standing before him Ezekiel saith an end is come the end is come it watched for thee beholde it is come Paul saith we are they vpon â—home the ends of the world are come Iohnâ—aith â—aith Nouissima hora est wee know that it is 〈…〉 he last time And Peter saith for al Now the 〈…〉 nd of all thinges is at hand be sober therfore 〈…〉 nd watchfull in prayer whence I inferre the 〈…〉 ore to moue that all thinges haue an end may moue much that the end is at hand may moue more but that euen now the end is at hand and vpon vs may moue most of all Nor doe these scriptures onely presse vs with the certainty expedition and seueritye of the last day But with al yâ— duÌ„me creatures groane trauaile in paine together vnto this preseÌ„t and to hasten the iudgement doe crye to bee deliuered from the bondage of corruption wherein they are into the glorious liberty of the sonnes of God yea certayne it is that heauen earth hell all Saintes and sinners hasten the day hale on the iudgement God hath set it our sinnes haue deserued it the graue 〈…〉 are pregnant and they desire to be deliuered hel gapeth to deuoure the reprobate and th 〈…〉 heauens open to take in the elect as for th 〈…〉 prophesies they are past the signes spoke 〈…〉 of by Christ himselfe they are neere accomplished for error seduction heresie are fa 〈…〉 spread in the worlde warres plagues pr 〈…〉 digies are all abroad the godly are grieued 〈…〉 persecuted the godlesse prosper and goe on Faith is geason vpon the earth iniquitye is 〈…〉 it growth the loue of many is key cold 〈…〉 And surely surely if the Gospell of the king dome be preached through the whole worl 〈…〉 for a witnes vnto al nations And if Israel 〈…〉 fully called to grace from which it is fallen I see no reason or rule in religion to crosse it but that the finall fire may flash in our faces ere we can depart the place Looke vpon the haruest and viewe the fieldes are they not as Barnard saith Albae ad messem siccae ad ignem white for the sickle and drye for the fire But if all these were silent and said nothing the great securitye of sinning wherein the world slepeth were enough to prognosticate the Lords neere aproach stirre vs vp to be watchfull for certaine it is wheÌ„ we are moste secure the Lord is most seuere and his iudgements are neerest As it was in the daies of Noah so likewise shall the comming of the Son of man be Our dayes are as the dayes of Noah for the fierie floud is vpon vs we know nothing we eat wee drinke we marrye wee build all arguments of our securitye and though lawfull in those yet vnlawfull in the abuse then are they most abused wheÌ„ they doe secure vs in our sinnes and make vs carelesse of our God And heere obserue an argument drawne froÌ„ the stronger that if these lawful thinges in 〈…〉 he abuse deserue a iust reproofe how much more our shamelesse sinning hand ouer head 〈…〉 n the sight of this Sonne like Absol 〈…〉 n is worthy condeÌ„natioÌ„ I meane our excessiue belly-cheere idle drinkings endles drunkennes our foule adulteryes filthy fornications and gnawing vsuryes our great auarice garish pride and grynding oppression with a mightye prophanation of the Lords Sabaoth by neglect of his holy worde Sacraments and blessed worke of Ministery both in vs that Preach and in you that hear I say if in these sinnes wee solace secure our soules saying peace and safetye when nothing can be more expected then a dreadfull fire that shall deuoure the aduersarye what can we looke for but sodayne destruction where none shall escape And heere giue me leaue a little to plead the cause of the InnoceÌ„t who greeue God wots vnder a heauye burden and dare not speake yet will I goe in sith it is in a plea of deliuerance say with Ester I dye I dye Iâ— greeueth mee to thinke of the teares oâ— the poore put into the bottle of God which one day hee will powre out in iudgement against many who craue a debt where none iâ— due and will needes reape where they did neuer sowe other mens sweate must be their sweet and the liuelyhood the Lord hath lent for the reliefe of the poore wife poore childe poore familye is so winnowed and boulted to the branne by endles fyning and needles refyning as nothing is left them but winde and water to feede vpon with sobs sighes teares the best companions of their broken harts Woe is me to tell the rich are mercylesse and the poore are not pittyed we can goe to no Pulpit but they peirce our hearts to prouoke our speach so ye haue it Now if any shall reply to vayle his sin say in the silence of his soule My land is my owne I answer nay thou art not thine owne euen thou art not thine owne but bought with a price euen with the deere bloud of Iesus Christ which thou tramplest vpon if thou treadest his poore members vnder thy feete and for that earth of thine Domine est â—erra plenitudo eius The earth is the Lords the abundaÌ„ce thereof It is not thine otherwise then as thou art a steward to vse it till he â—ome and say giue account of thy stewardship theÌ„ shalt thou haue according to that thou hast done in this life be it good or euill In the meane time I aduise thee with the Prophet to breake off thy sins by repentance thine iniquity by mercy toward the poore â—et there bee an healing of thine error ô â—empt not the Lord because of his long exceeding great patience least he turne vppon you as he did vpon Israel and say Tacuinunquid semper tacebo must I alwaies beare I haue borne enough long haue I holden I can holde no more I haue been still and refraine my selfe but now will I crye like a trauelling woman I will destroy and deuoure at once But alas and woe therefore Babilon is wounded and will not be cur'd The world is desperatelie sicke and hath no feeling either of it sinne or of it iudgements for let noncreproue is the proud poesie of this sicke age wherein no treacle at Gilead no Phisitians there no hand of the magestrate no tongue of the Minister by Prayer or Preaching no remembrance of passed miseries no feare of future calamities no present blessing no deserued curse can cure the malady til yâ— great fire of Gods heauie wrath and indignation
fall vpon vs and then will it be to late For it is an assured ground you may build vpon it hee that will not lay holde on grace when it is offered hee shall seeke and sigh for it when it is to late Esau could not obtaine the blessing though hee sought it with teares iâ— was to late Abraham could not preuaile with God for Sodomes safetie though his prayer were many his pleading powerfull it was to late Noah preached repentance to the old world by the space of an hundreth and twentie yeares for so long was the Arke a making before their eyes and all that while they contemne grace but when the windowes of heauen were opened and the flood was out then they run to the Mountaines they rom'd at the trees they caught at the highest bowes they hung they clonge thereby to saue themselues but it was to late This our Sauiour maketh good vnto vs in the parable of the ten Virgins whereof fiue were wise and fiue were foolish the wise were prouident but the foolish slept and therefore vppon the sommons they faile to enter for that they were found wanting of oyle to their lampes they would haue borrowed they could not they â—ried Lord Lord open vnto vs but he would not it was to late Lastly to conclude with the â—ast pageant that euer shall bee acted on the Theater of this worlde The wicked shall â—leade when time shall bee no more Lord when saw wee thee an hungred or a thirst or â—arborlesse or in prison c. But al to late for â—hey may not inioy him in glory whom they â—aue contemned in grace And therfore must â—eare this earnefull voice of their endles seperation Item depart from me ye cursed into euerlasting fire which is prepared for the deuill and his Angels The vse of the Doctrine is familier my deere Bretheren and to my Text for now is the appointed time euen the happie day of grace and ours it is to watch in nor can our changing bee far off euen the blessed day of glorie and thine it is O Lord to worke in had I therfore a thousand eyes they should watch for it had I a thousand eares they shold harken to it had I a thousand feete they should be shod to the preparation of that day a great day a fearefull day a day of changing indeed wherein the Godlye shall change all euill into all good haue boldnes but the Godles all good into all euill and crye to the Mountaines for feare fal vpon vs fall vpon vs watch therefore and pray yee knowe not when the houre will come death and doome are as the Cockatrise if they see vs ere we see them wee die in our sinnes but if wee see them first by trew faith heartie prayer and repentance wee are more then conquerors and may boldlye say death where is thy sting hell where is thy victorie thanks be vnto God which hath giuen vs victory through our Lord Iesus christ I might further prease the decayed doctrine and exiled practise of watchfulnes in these our daies then the which there is not a more continuall current in the word of God euer in the mouth of Christ watch and pray and neuer from his practise when as it is in the Gospell by day hee taught in the Temple and at night went out abode in the Mount of Oliues to pray but because the time is spent I leaue it to your further search onely with this sighe from the soule of Christ as a challenge to his Disciples and all the elect could ye not watch with me one houre it will not be long but the houre will bee out Iudas is at hand Iudgement I feare is ouer your heades then may you sleepe on and take your rest It is nearer my deere Bretheren then when I last spake therefore I say againe watch watch Twise haue the blasted eares eaten vp the ful cornes and twise haue the leane Kine deuoured the fat Pharoes dreame is doubled for the certaintie therof and expedition The famine is vpon Egipt iudgement is vpon all the world and will ye sleepe on ô that men were wise then would they vnderstand this then would they consider their latter end and so for end The verie God of peace sanctifie you throughout and I pray God that your whole spirit soule and body may be kept blamelesse vntill the comming of our Lord Iesus Christ faithfull is hee which hath called you which will also doe it And now my Bretheren to close with the dead for a conclusion of all The Lord hath answered me this day as he did Habacucke made it plaine vpon tables what I haue preached that he may run that readeth it The vision vppon this Gentleman was for an appointed time and now is the time and at last it shal speake to euerie one of you who heare me this day and not lye though it tarie waite for it shall surelie come and not stay It is not long since he was in life and liking as you are he sat as you doe in place and credit of this world hee heard where you now heare he prayed where yee now praye and in lowlinesse of heart hee lickt vp the dust of the sanctuarie which dust hath now deuoured him nor was it either the fauour of his prince the credit of his place the loue of his friendes the faithfulnes of his folowers his tennants teares or sighes of the poore could beg him of God or keepe him from the graue but down he must to demurâ—e with death thereby to bring vnto himselfe a state of inheritance indefeazible with a crowne of glory that wythereth not And now ô death what hast thou done Occidisti possedisti Thou hast slaine thou hast possessed but what onely the grasse flower of flesh as for the Spirit euolauit it is gone to God that gaue it and that verie body thou seemest heere to detaine it shal be taken from thee when thou the last enemie shall bee destroyed and swallowed vp in victory For the onely Son of God shall come with power great glory to seeke the saint whom thou hast shamed and euen those dead corps will he fashion like vnto his glorious bodye by the mightie power whereby hee is able to subdue all thinges vnto himselfe Nor is our friend Lazarus heere dead but sleepeth This is Dormitorium the house of sleepe Or as the Germans call it Gods acre wherein doe rest and are sowen the bodies of Gods Saints till their ioyful spring of their resurrection nor doth that which is sowen quicken except it die Et qui granum tritici suscitat propter te ipsum te non poterit suscitare propter se that raiseth vp the seede of wheate for thy good can he not raise vp the fallen flower of thy flesh ô man for his owne glorie Goe to then deuouring death