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
worlde to the porte and paradice of your God For no blessed life without a blessed death and no blessed death without a blessed life and then are we blessed in both when we stand vpon our guard and are found watchfull 1. Now for the first I say with the Psalmist What man liueth and shall not see death shal he deliuer his soule frō the hand of the graue no no the decree of death is an imperial lawe acted in paradice vpon Gods fayrest Creature where sinne no sooner seizd but death entred and hath euer since like the lawes of the Medes and Persians bene irreuocable And though happily from the first death there lye an appeale to a better life in the prerogatiue Court and high consistorie of our Christ dead for our sinnes but risen againe for our iustification yet is there no repeale of that first lawe by any latter acte I say no parliment to disanull the doome of death No place priuiledged no person exempt no time to interrupt the decree therof but like an omnipotent Queene and regent of al the world where sinne hath kist she euer killeth There is no safetie any where If Angels in heauen sinne downe they must If Adam in Paradice transgresse out he must If Iudas faile at the side of Christ away hee must where is a practise of sinning there is euer a necessitie of dying without either priuiledge of place person or presence for thorow enuie of the Deuill came death into this world they that hold on his part shall prooue it I say then dare avouch that the matter of our sinning is the cause of our dying and that needes must needes shall Must thou needes sinne then surely shalt thou die sinne and death are hereditarie they dwel in one house like Hipocrates twins they laugh togeather they weepe togeather they liue together they die together And so shall till time bee no more for no time of sinning no time of dying In the interim our Fathers haue eaten a sower grape and the Childrens teeth are set on edge the Ceders are fallen how can the shrubbe stand the Patriarches before the Flood the Patriarches since the Flood the holy Priestes and honorable Kings of Iudah and Israel haue all sinned and are all dead And why should we liue Ieremiah cryed and so may I O earth earth earth heare the word of the Lord young earth old earth middle earth faire earth strong earth rich earth heare the cry your moulde is earth your flesh is sinfull and your condition is mortall Ye Kinges of the earth ye are but kinglie earth sinne is your shame death is your due you honorable mē you are but honorable earth you Gentlemen you are but gentle earth you learned men you are but learned earth you meane men you are but meane earth I say of you all sin is your shame and death is your doome and when the graue hath it due then treade out the ground giue me the difference who is Princely who is honorable who is poore base and beggerlie It may be your Tombes Hearses and Sepulchers doe set out your state and shine to your praise but vnder within what 's your rottennes better then others what 's your dignitie aboue the meanest This Augustin sawe with his Mother Monicha standing by Caesars Tombe at Rome whē vpon the view he said I beheld the Corpes of Caesar as he lay in his Sepulchre there and loe they were blackish and fallen to rottennes I looked vpon his belly burst swarmes of wormes issued out In the hollowes of his head where once stood his christal eyes two hungry Toades were feeding The locks of his head were fallē his teeth appeared but his lippes were wasted the gristle of his nose being consumed the very ground thereof was discouered This when I saw I said deare Mother where is now the beautie of Caesar where is the worlde of his wealth where be the troupes of his Nobles Knights Barons where are the armies of his fighting men Where is the prouision of all his delights his hunting dogges his coursing Steeds his chaunting Birds his guilt Palace his Iuorie bed his Princely Throne his royall Wardrobe where where are his goulden Lockes and his faire feature long it is not O Caesar since all men dred thee all Princes feared thee all Citties did honour thee yea all the world did thee homage Ubi nūc quaeso sunthaec omnia quo abijt tua magnificentia Where I pray thee now are all these honors whither is thy puissance gone To which my deere Mother answered with all pietye and reuerence O my sonne all thinges fayled him when life left him And now his possession is heer in a Tomb of three Cubits long with corruption and rottennes in the kingdome of darknes Such my deer bretherē no better is the condicion of all flesh The meanest the mightiest as you see are al of one molde there is no difference in the graue and as of men so may I say of Cityes Kingdomes and Monarchies of this worlde They had their pride and they haue their period for goe ye as saith the Prophet to Calneh and see and from thence goe you to Hamath the great then goe downe to Gath of the Philistims look vpon Ioppa behold Tarsus wonder at Niniuie the pride of Assur gaze vpon Babilon the beautye of all the Chaldees honor and as you passe by cast your eye vpon the ruines of Ierusalem that virgin daughter Syon and when you haue viewed them al tell those renowned places of the worlde tell them that euen they are mortall that sinne hath sackt them and therefore they are fallen likewise in their decayed places yea and withall say that the very best thinges of this worlde so desired of all are but vaine and vile for what 's your golde and siluer other then as one termeth it terrae immundicia the slime filth of the earth what are your rich Furres of Sables Budge or Ermins but the skinnes of sauage beastes what 's your softe veluet silke and sattin but the excrements of vyle wormes what 's your sweete muske and Ciuet but the ordure of vermin what are your perpetuityes of fayre houses Castles Honors cal'd after your names but Nimrods Statues and monuments of former future confusions Of all which when ye haue most then haue ye least and neuer so freed as when you are loosed from them and can say with a perfect heart as did the Apostle I counted all thinges but losse and did iudge them to be doung that I might winne Christ. But leaue we a little these dead carkases of elder times with the cause of their ruines which was their sinne come we neerer home euen to that which wee feele in our bones and finde in our flesh as harbengers of deathes approach and deeper printes of our mortalitye You that are of yeeres olde
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 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
the fulnes of thy ioy Thus much of the manner of our change liuing againe Now to the time when I meane when these vile bodies shall be fashioned like vnto his glorious bodie fined from the graue redeemed from the earth and bought from men whereof I hold for the negatiue that there shall bee no full change or restauracioÌ„ of any vntil the generall resurection of all and that before the last day and doome of all the world there shall be silence in the graue no ground stirred no body raised and if raised for a time by diuine dispensation to confirme the glorie of Christ his resurrectioÌ„ at what time Sheol shold be shakeÌ„ yet layed downe againe by like ordination to expect a further refreshing from the Lord when all thinges shall be restored So as I may safely say against our aduersaries presumption in checke of their assumption of the body of the blessed virgin that except the humane bodye of her Son Christ the pawne and pledge of our Inheritance theâ—'s not a glorified body in heauen it 's true it 's true vppon our disclution the dust of our bodies resolueth into earth from whence it came and the spirit returneth to God that gaue it And as the heauens must holde the body of one Christ till hee come againe so the graues shall holde the bodies of al his saints till al things be restored earth to erath ashes to ashes dust to dust is for all flesh vntil our changing shall come for thou Lord turnest man to destruction againe thou sayest come againe ye children of men And that this is true let these Scriptures waigâ— with you Iob in the precedent verses of this my text hath it and you may beleeue him in that as in the rest man sleepeth and riseth not hee shall not awake againe nor be raised from his sleepe till the heauens be no more where I take his meaning to bee generallie of all without exception of any other then as formerly I haue said of Christ his perfect glorification for euer and some of his Saints by dispensation for the time and againe layed downe to sleepe til the heauens be no more that is til all thinges be restored Christ himselfe a witnes omni exceptione maior hath said likewise that no man hath ascended vp to heauen but he that hath descended from heauen that Sonne of man which is in heauen the doctrine is positiue Catholike and absolute without exception of any and exclusion of al speaking by a coinonie for the present as attributing that to the diuinitie which is proper to the humanitye but expressing as de futuro for the time to come that no man should ascend in his humanitie before the Sonne of man who did descend in his diuinitie to fetch it vp And heereunto accordeth Paul when he saith as in Adam all dye euen so in Christ shall all bee made aliue but euerie man in his owne order The first fruites is Christ afterward they that are of Christ at his coÌ„ming shal rise againe whence I reason thus in the first Adam we all fel by sinne to die once In the second Adam we shall all rise by his righteousnesse to liue euer but in sorte different he as the first fruite we as an after crop at his comming shall rise againe euen at his comming shall rise againe so saith the text and not before so say I. The inferrence is good else were the order inuerted wherat principallie the Apostle aymeth which is that Christ might haue the prehemineÌ„ce prime and pride of the resurrection if I may so say Againe it is said by the same Apostle that at the Lords comming such as remaine shall not preuent them that are asleepe noâ— they that are asleepe shall preuent them that are aliue but the Lord shall preuent both and togeather all shall be caught vp in the cloudes to meete the Lord in the ayre and so be euer where he is The diuision is perfect good for at the comming of Christ to iudgement all bodies shall eyther sleepe in their graues dead or bee abiding vppon the earth aliue and for their passage into heauen none shall bee before or after other The time was when that other Disciple did out runne Peter to the Sepulchre and euen now wee see one hasteth to put another in the graue but then when the Trumpet shall blowe and the dead shall rise all shall goe froÌ„ their Sepulchers at once vp together meete together and so for euer be with the Lord. Further for better proofe of this Doctrine there is set downe by the Apostolicke Author a choise register of Gods Saints from Abel the iust downe to the daies of the Machabees by the honorable Patriarches worthy Iudges renowned Kinges inspired Prophets who all through faith obtained good reporte but receiued not the promise God prouiding a better thing for vs that they without vs should not be made perfect I say receiued not the promise at full as inioying their desired Christ not fullie come in the day of grace by his death to purge their soules from sinne nor come in the day of glorie by his life to fine their bodies from corruption God prouiding this good for vs that they without vs neyther in grace or glory should bee fully perfected How be it I deny not but their soules were fullie saued by the vertue of Christ his death and resurrection which they foresawe and felt in their hearts and therefore vpon their dissolution were taken vp in soule into the very heauens where now they are with Abraham Isaac and Iacob Mat. 8. 11. But their flesh doth rest in hope so as I may say of them and of all the dead as Peter did of the Patriarch Dauid Dauid is not ascended into heauen And if not Dauid the roote how may Mary the branch or any other straine of Adam nay nay the possession is there giuen by one God and taken by one Christ in right of al thus Sit thou on my right hand vntill I make thine enemies thy foote-stoole thou alone to pleade their cause thou alone to purchase their place thou alone to keepe possession til al thinges be restored and then make good thy purpose with thy promise I goe to prepare a place for you and if I goe I will come againe and receaue you vnto my selfe that where I am there may yee bee also But if all these Scriptures like nailes of the sanctuarie will not fasten thee to this holde then search the heauens for thy better resolution see into that secret and who be there Hebr. 12. 22. c. Mencion is made of Mount Syon which is the celestiall Ierusalem and the Cittie of the liuing God to which blessed assemblie the elect of God are incited to ioyne themselues as free Denisons to be Infranchised Now who be there tell if thou canst let the Spirit speake and all flesh
and drinke thy fil spare him not whome thou hast spilt stop his breath couer his face tye his handes binde his feete imbalme his bodye bury his corpes lay on the stone and seale vp the sepulchre yet Christ is at Bithinia greeuing at the graue and me thinkes I heare him crie with a lowde voice to him and all the dead arise and come to iudgement Evomuit prophetam marina bestia quem deglucierat et tu Humbertum reddes quem videris in tuo vastisimo ventre conclusisse So said Barnard of his friend Humbertus and so may I of this our deere deceassed The Maritine beast pickt vp Ionas whome hee had deuoured And thou earth shalt redeliuer this flower of gentrie whome thou seemest to haue closed vp in thy vaste vault In the last day ô Death thou shalt stand like a foole beguild of the dead when the Saint here fallen shall euer liue and thou his destroyer shalt euer die And nowe to that which thou canst not spil which is the sweete perfume of his life past I will bee the more sparing to speake thereof for that loue can keepe neither meane nor method The rule is good say nothing but well of the dead it is better say nothing but truelye of the dead And the truth is hee hath bin true to this my text for he hath bin watchfull watchfull of his place to performe it with good conscience to God and loyalty to his Prince watchfull of his family to gouerne it withall descretion and godlinesse watchfull of his Golde that the canker thereof should not rust his soule watchfull of his ground that the furrowes should not complaine against him the vniust detaining of the laborers wages watchfull of his building that neither the stone out of the wall should cry or beame out of the tymber should answer it with oppression And for this place and charge where nowe I stand my selfe can witnesse how watchfull and carefull hee hath been of it good with whome hee often dealt to furnish him of an able man as an assistant to ayde and helpe the pastor heere which I know ere this had bin effected but that the Lord delt with him as hee did with Dauid in the Fabricke of the Temple Euen put it of to Salomon his Son by him to bee perfected which I doubt not but he will performe and that readilie in the feare of God according to the zeale of his heart and good conscience towards this great people for thou ô Lord hast put fire in his heart and what is thy desire but that it should burne Besides all these the sweete balme of his hospitalitie was an honour to God a reliefe to the poore a credit to his place calling wherof I may say he was watchfull watchful as Abraham who laye in his Tent doore vnder the oake at Mamre to gather in strangers and at the last God was his guest watchfull as Lot who sat in the gate of Sodome to call in pilgrimes and at last hee receaued Angells Rich Christ is in his poore members and hiâ— ioyfull message is tyed to his word and Ministrie he relieued the one and countenanceâ— the other A good aduertisement to al christians that they beware against whome they barre their doores least happily cui Domum clauseris cui huminitatem negaueris ipsâ— sit deus Least happilye as Augustin saith it be God himselfe against whome thou shuttest thy doore and denyest thy curiositie The rule is Apostolic be good to all but especiallye to those that are of the housholde of faith And nowe to winde vp all with the watch of his last farewell at what time with good Ezekias seauen yeares before to my knowledge he set his house in order and prepared to die recommeÌ„ding then as now his soule to God his bodye to the earth his Land to hiâ— heire his goods to the world with much kinde remembrance of his friendes and many prayers for his enemies if hee had any Not so wicked Alcimus of whome it is said that at the time of his death he was plagued so as hee could neither speake to God or giue order concearning his house And for his Funerals nowe next in place and last in action you see they are not without forme like Ioachims of whome the Lord said by the Prophet They shall not lament him saying ah my Brother or ah my Sister neither shall they mourne for him saying oh Lord or ah his glorie For this so great a concourse of Christian people honouring his buriall following his hearse and giuing him the last duetie of obsequi doth argue they loued him liuing whome they honour thus dead nor is it done without compassion for oh husband oh father oh maister oh friend is in the lamentatioÌ„ of all ye see their teares ye heare their groanings God knowes their griefe To whom I leaue them as to the alone comforter doe further pray that the Lord wold teach vs to nuber our daies that we might apply our hearts vnto wisdome so at his comming may bee found watchfull with our oyle readie and our Lampes light Amen Amen FINIS 1. Sam 4 21. c. Mark 5 2 3. 4 5. Eccles 7 4 Psa 126. 5 Exod. 31. 2 1. Co 4 1 Ge 18 2 Gal 6 â— 1. Th. 4. 13 Reuel 14. 13. Eccles. 3. 1 Sophocles The crie of death Ps. 89. 48. Gen. 2. 17. Heb. 9. 27 Dan. 6. 8. Wisd. 2. 24 The reward of sin is death Reu. 10. 6 Ch. 22. 29 Sermo 48. ad â—ratres in Eremo Amos. 6. 2 Isai. 13. 19 Iam. 2. 13 Psal. 49. 1â— Phil. 3. 8. The Herâ—enger of death Eccles. 12. â— 3. c. Old men must die and young men may die Isaiah 40â— 6 7. 8. Exod. 14. The plea of death 2. co 5. â—â— 2. Pe. 3. 14 Phil. 2. 15. â—â— Iohn 5. 2â— 29 Re. 20 13. c. 2. Pe. 3. 13 Isa. 30. 33. Isa. 22. 13 Old Atheisme New Atheisme D. Parie Heb. 9. 27 Lu. 16. 22 1 Ioh. 4. 17 â—â—â— 23. 30 â— Th. 5. 23 The plea of life 1. Cor. 15. that christ is risen Gen. 3. 15. Iudg. 16. 3 Ioh. 10. 17 18 Exo. 29. 24 Mar. 16. 6. 7. Luk 24 5 10 20 17 1 Cor 15. 4 c. That we shall rise 2. co 4 14 Iohn 6 3â— 40 Rom 1. 4. Heb. 2 1. â— Heb 6 1â— Ez 33 11 Ioh 5 25 2. â— 13 2â— Iohn 11. 43 44 Iud. 14 Iob 19. 26 27 Isa 26 19 〈…〉 â—7 4 Dan 12. 2 2 Macc. 7 11 1 Cor 15 42 Phil. 3 21 1 Ioh 1. 1 Iohn 20 24 c. Not sore but open Iohn 5. 28 29 Reu. 6 9 10. 11. Heb. 11 40. Ro. 8. 11 Math. 27 52. 53. Ioh. 14. 3. Ro. 8. 34 Hebr. 9. 24 Re. 21 21 Eph. 2 2 3 A dangerous sect of whome we reade few â—r none to haue been called ma 22. 23 29 2. Tim. 2. 17.