and yearely pay the Minister so much as thou reapest aboue thy paines and charges in gathering the fruits And faile not to binde thy posteritie in all ages to pay the Church this yeerely anuitie and holy tribute but if thou doe neither be assured thou shalt not long prosper for this is a crying sin against thee and thine And I doubt not but the Lord beholding the affliction of his Ministers the crueltie and vnmercifulnesse of these transgressors and the famine and oppression of the poore blind and â—ame of this land will in time stirre vp the heart of some Noble Nehemiah or godly Ebed-Melech to speake to our most gracious Soueraigne for redresse of this Maladie and so farre of this vse and remedie Hauing proceeded thus farre in the first member of watchfulnesse for this life present which in deede is most difficult and of largest scope and without which the other two are to small purpose and seeing that this weighty work concerneth all men all women all ages all functions and all dealings in the world yea in euery thought word and worke we must carefully watch for vnder euery stone lyeth a scorpion ready to sting vs to death and yet to enter to euery of these particulars were infinite I therefore for better discharging of the whole thought to annexe a few helpes to further you the more cheerefully to vndertake this watch with vndoubred assurance the Lord assisting to effect it to Gods glory your comfort Whereof the 〈◊〉 helpe to watch in all our affaires is for euery man to betake himselfe to a calling which will keepe him from idlenesse and many sinnes this calling is two-fold generall and speciall first the generall calling of a Christian is by all godly meanes ordained by God to endeauour to become truly religious according to the Lords gracious couenant made and sealed at our Baptisme the reasons why wee must make this our calling and daily exercise is first for that we are full of impietie originall and actuall and so liable to eternall damnation by due desert vnlesse we labour to abolish it and become godly and the nature and powerfull working of Gods religion is such that as a precious oyntment it perfumeth sweetneth sanctifieth with the graces of Gods Spirit the whole man otherwise is no better then an vnsauory carrion in the nostrils of the Almighty 2. Then the doctrine of eternall life is so heauenly profound and ample that we cannot in any sufficient measure be furnished therewith vnlesse we make a continuall labour and practise thereof so throughly are we inuenomed by the stingings of the old serpent and ouercouered with the leprosie of sinne that we are wholly vnnaturalized and vnapt for any good thing vnlesse we betimes enter into this holy trade of life this is our plough wherewith we must manure the Church gleebe of our hearts else it ouergrowes with bryers and weeds this is our paradise wherein we must euer be occupied in dressing it else it will become a desart full of Serpents heare must wee euer be learning else wee forget euer watching else our enemy preuaileth no sleeping in sinne then the enuious man soweth tares among our wheat no truce with Satan for then he conquereth no looking backe then vnfit for Gods kingdome The second helpe is for euery man to set and settle himselfe in a speciall calling and honest trade of life whereby he may get a sufficient maintenance both for himselfe his family and the Church and poore to Gods glory and good of his Church and this is Gods ordinance Gen. 3. 19. that all creatures should be of some speciall calling but man aboue all the rest else that he should not eate 2. Thess. 3. 6. to 13. And the law of equitie requires it that as wee enioy the fruits of other mens callings they should likewise of ours and so increase vnitie and amitie as bretheren and this is our paradise wherein we should euer be occupied else we walke not in the way of all creatures Satan excepted who is of no calling yet neither idle nor well occupied we walke inordinately busie-bodies troublers of such as walk in the callings open to all temptations and vanities and yet therein so conceited and wiser then seuen that can render a reason Prou. 26. 16. And such as at no hand can keepe true watch but euer disturbing and persecuting the watchmen of their soules excluded from the protection of Gods Angels a gracelesse generation and if you obserue what heauie iudgements befall the wicked you shall finde that they are cast vpon them by the hand of God when they ranged out of their callings as to Sampson by Dalila to Dauid in the matter of Vriah to Iâ—â—as going to Tharsus to Peter at the high Priests fire c. And contrarily that most of mens wealrh prosperitie commeth to them by their godly and painefull walking in their vocations But because worldlings would cast of their generall vocation to embrace this speciall only and idlers would not labour but pretend walking in their generall calling both complaine they cannot discharge both vocations in on day and therefore take it sufficient to serue God on the Lords day and themselues all the weeke daies I for satisfaction herein thus as in a diary digesting order both callings together and what is spoken of on daies worke may bee meant and applied to euery day First then so soone as thou awakest out of thy sleepe stand vpon thy watch and awake to God for the tempter with his vncleane suggestions is at hand and know that if our first thoughts be holy after our sleepe we be such if vnpure we be wicked then offer to God the sacrifice of prayer for thy sleepe and life and thine that so the Lord being first in account with thee may graciously hold with thee all the whole day 2. Then thinke of all thy sinnes thou canst call to minde and the punishments due to them temporall as eternall pray for pardon for them and be thankefull for thy happy deliuerance from them by Gods mercies Christs merits and working of Gods Spirit in thee which thou shalt the readier performe if thou think of thy death of Gods iudgement day of the paines of hell and ioyes of heauen of the vanities and afflictions of this life as of the momentanie pleasures thereof and how blessed are such as furthest estranse themselues from them and draw nightest to God in all Christian obedience 3. This done thinke vpon the discharging of thy speciall calling this day to Gods glory thy soules health and good of all men and the furthering of thy peace at thy death and of thy reckoning in the day of iudgement These meditations will first keepe thy minde from bad thoughts and Satanicall temptations secondly will sanctifie thy soule thirdly will be forcible motiues to prayers and thankes giuing and fourthly will cause the Lord draw neere thee and
to render vp to the Lord our speciall callings and talents with their well-occupied encrease And lastâ—y as to the best keeper our bodies life and soules beseech his Grace as he in mercy and of his vnspeakeable loue gaue them vs and all temporall and spirituall good things with them hee will now in like fauour and mercy receiue them againe and keepe them safe for vs vntill the day of iudgement and then bestow them and himseâ—fe vpon vs grant we may euer be with him and he with vs. 8. In the last agony of death we must draw vnto vs al strength of body and soule now in this â—ast combat quit vs like men As 1. we are to rest by faith vpon the preseÌ„t fauour mercy of God in Christ perswading our hearts soules that now Neyther death nor life nor Angells nor Principâ—lities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall be abie to separate vs from the loue of God which is in Christ Iesus our Lord Râ—m 8. 38. 39. and so plucking vp â—â—r broken hearts shew our selues to be that which long we laboured for viz. to be true Christians 2. Then let heart tongue and voyce bee imployed onely in prayer to God for patience in our anguish for comfort in this our greatest distress for strength in our temptations and for wished and victorious deliuerance from them for a godly end and a ioyfull receiuing and conducting of vs by his holy Angels vnto Abrahams bosome yea endeauour to dye praying for now our weapons be but prayers teares sighes and groanes misery must caâ—l for mercy and let our last words be Lord be mercifull to me a sinnâ—r Lord Iesu receiue my soule Come Lord Iesu come quickly And thus with our â—iues let vs breake vp our watch And thus farre of our watch against Death yet there bee that for better keeping of a true watch and performing of this most necessary necessity thoroughly contriue this preparation vnto a weekes worke or weekely Diarie sorting for euery day of the weeke vnto themselues certaine deuout exercises and meditations so as though they were to die presently that day as thus The first day of the weeke they wholly spend in this meditation that they are mortaâ—l and must die and therefore they so vse and dispose of the commodities of this life and their callings as though before night they must hence labouring to obey that coÌ„mandement of Christ Luk. 12. 35. 36. Let your loynes be gâ—rt about your lights burning And ye your selues like vnto men that wait for their Master when he will returne from the wedding that when he commeth and knocketh they may open vnto him immediately Blessed are those seruants whom the Lord when he commeth shall find waking c. and so set their house in good order for they must die The second day they spend in meditating vpon death the precedents and horror thereof to whom they willingly yeeld yet so that by faith in Christ true repentance and renued obedience they sweeten the taâ—t sharpnesse thereof whereby they shall be able they doubt not cheerefuâ—ly comfortably to drinke of this cup Math. 20. 22. 23. The third day they thinke vpon their sins and with broken and contrite hearts confesse them to the Lord. Psal. 32. 5. 6. 7. and that with such vehement feruency of spirit earnest sweating agonie in soule as if within that day or houre they shuld by death be attached The fourth day with their greatest deuotion and most careful preparation they come to the holy Communion which they call viaticum and so victuall themselues therewith for reliefe in their iourney to heauen ioyning therevnto the reading and preaching of Gods sacred word applying the same to the present purpose so nye as may be suting and agreeing with Christs last Sermon in the Chamber before his death Iohn 13. and 14. 15. and 16. not without prayer and praise to the holy Trinity I he fift day they spend in meditation and prayer for the more liuely and effectuall working of Gods holy Spirit in their harts the better entertainment of Gods sacred word in their soules and opening of their eyes to see their weakenes wickednesse and accursednesse and for wished power to ouercome all temptations assaulting their soules specially at their death-time The sixth day in all humblenesse of heart and feruentnesse of deuotion they pray for a spirituall death wholly heauenly free from all doubtings greefe temptations or fears with an infallible sight of the Sonne of God in some though small manner most comfortable feeling apprehension of the ioyes of heauen contempt of this world with the perfect fulfilling to them of all Gods promises made to them for the life to come and that whatsoeuer holy duty is in them wanting by ignorance or weakenesse the holy spirit of God would suggest vnto them and supply that so the whole glory might be the Lords and to them in life and in death Christ should be aduantage Phil. 1. 21 and that walking through the valley of the shadow of death they should feare nothing for the Lord would be with them and his Angels safely conduct them to Paradise The seuenth day they giue hearty thanks to Almighty God for the innumerable benefits bestowed vpon them spiritually and temporally beseeching his maiesty to continue the same so far forth as hee seeth expedient for them vowing to make the rest of their life if any part be remaining a perpetuall Sabbath vnto the Lord vntill they bee translated to his kingdome where with all his Angels and Saints they shall solemnize an euerlasting Iubilie then this day they vse a deepe meditation and repetition of all the exercises of the sixe daies going before and to euery of these dayes they select certaine fit Psalmes and praiers c. And thus according to my skill haue I charged my watch-man in the best manner I could deuise to prepare for death and when I haue done all I find my selfe vnable to finde the depth of this principle for want of experience which I cannot learne vntill I dye my selfe Onely this I know that albeit this watch be vnreprooueable and necessary for all Christians yet as we see in a Master of Fence if a strong champion set vpon him he will soone set him out of all his fence and make a foole of him so if Death assaile vs aboue our nature and strength wee will soone forget all these instructions and fall to cursing blaspheming and no man woteth with what violence death will assault him therefore would I wish him euer to lead a godly life and keepe a carefull watch annexing to the first obseruations this weekely Diary and that circularly that is weeke after weeke to renew it to our dying day and then to both to desire the Lord himselfe to watch ouer vs else all will be in
but the very Angels would be astonied and wonder thereat and euery man would take it an high blessing of God to be quickly rid therefrom Hegesias a Cyrenian Philosopher did with such eloquence dilate of the miseries of this life that many of his hearers desired wilfull death whereupon Ptolomy the King forbad him to dispute further therof in the Schooles Cicero in Orat. lib. 1. â—uscul quaest Yet will you obiect by dying the godly lose many a good thing and the doing of many excellent workes then to the godly Death is still an enemy filleth vs with terrors and diseases renteth the soule from the body most grieuously causeth our bodies to rotte in their graues and be conuerted to wormes meat and then to dust and ashes then the graue is the land of darkenesse and solitarinesse then death driueth vs out of our vocations out of Gods Church and depriue vs of all worldly comforts and brings vs to iudgement all and euery of which are distastefull and fearefull to Gods Saints Answ. All this is true and wee may thanke Sinne and Sathan for it for had wee not sinned and yeelded to Satans temptation Gen. 3. we should not haue tasted of Death nor misery but Sinne brought Gods curse into the world and specially this for the reward of Sinne is Death and doe we maruell that it as a cursed shippe is ouer-laden with cursed marchandize nay wee all may thanke God it is no worse with vs yet see Gods mercy wrapped secretly in his heauie curse for 1. though Death be our implacable enemy yet is he disarmed and vanquished and swallowed vp of life and though bodily death remaines vnto Gods children for the exercise of their faith patience c. yet all that makes it fearefull or greeuous are remooued preuented or changed and altered to the better for none of these can hinder vs from seruing the Lord and calling vpon our God 2. Neither can our dissolution diuorcing soule and body impair our blisse nor seuer vs from Christ and this parting is but for a time the while it resteth in hope 3. Though the body see corruption yet neuer destruction but euer we expect a day of restitution 4. Though we lye buried yet the memoriall of the righteous shal be blessed 5. Though we be out of our earthly calling yet are wee in an higher and more honourable seruice among Gods Angels and Saints in the Church triumphant 6. And though we be depriued of earthly contentments yet our exchange is with greater aduantage in heauen 7. Death cannot be vncertaine to them that know they must die and daily prouide for it and as for iudgement we will watch and prouide for it but woe to the vnprepared The last Vse serues for thankfulnesse to God for this vnspeakeble mercy to vs as in all other so namely in this that whereas we all the sonnes of Adam had violated Gods sacred Law Gen. 2. 17. and brought death eternall vpon our soules and bodies Rom. 5. 12. c. so vnspeakeable was the loue of our heauenly father to vs that to deliuer vs from this body of Death he gaue his onely begotten Sonne to suffer Death for vs and to be made a curse for vs to redeeme vs from the curse of the Law Galath 3. 13. and changed this second eternall Death to a temporall momentany death making it now the gate of eternall life and albeit that so also this temporall death seemeth and is the greatest and most greeuous and terrible of all temporall plagues and torments and the strength and end thereof so that thus yet it is intollerable to all the sonnes of Adam the Lord heare also for his sonnes sake mitigateth to vs his Elect this first death also giueth vs his spirit and grace to pull out by degrees the stings thereof that it shall not hurt vs no more then a Scorpion that embraceth vs about the sting beeing pulled out and withall giueth vs Christian fortitude in this last combate to gripe with and ouercome death the terrors thereof and which is chiefest of all not onely sendeth his holy Angels in that agony to comfort vs and to be about our beds and paths as he did to his owne Sonne Luk 22. 43. but is with vs himselfe in this troble to comfort and to deliuer vs. Psal. 23. and 41. 3. and often to the greater comfort of such as surviue filleth our hearts while we be heare with ioy gladnes and with an vnspeakable heaueÌ„ly light and feeling of the very ioyes of heaven wherby Gods blessed Saints are in this case so farre from feares terrours that having faithfully and blessedly past all temptations of Satan and relikes of sin which be their afflictions they as men and woemen rapt to the third heaven desire and cry for death pray heartely to be dissolved and be with their Christ their Lord and their God and when death commeth with his last stroake to finish his worke then is he most welcome and most ioyfully receiued and entertained by them The Lord heereby putting a playne difference at this time betweene the death of his holy and elect saints and the reprobates as Psal. 37. 37. Marke the vpright man and behold the iust for the end of that man is peace c. and the end of the wicked shall be cut off The Lords name be glorified euer for this vnspeakable gift and all others in Christ Amen And so farre as now of our watchfulnes for and against Deaths comming The third kinde of watching concerneth our preparation against the day of iudgement and how to be then vvith comfort discharged and so enioy life euerlasting which depends indeed vpon the other two former watches for if we during our abode heere liue godly and depart hence well prepared in the feare and fauour of God it cannot be but we shall be well prepared for iudgement which is nothing else but the iust reward or due punishment in the life to come for the things acted or committed in the time we liued heere And this care likewise must be thought vpon in this life and as our preparation for death so this for life eternall is a forcible motiue to lead a godly life and faithfully to occupie our talents vntill our Masters returne from receiuing his kingdome Luke 19. 13. 15. as we see in faithfull and trusty seruants who in their Masters absence will be carefull to giue the seruants their portions in due season and themselues to be found well occupied Luke 12. 42. c. but if they heare of their Masters returne shortly they will afresh see that all things be in good order that they be not blamed in any respect but if they receiue tidings that hee approacheth and is at the doores now they vse a third on-set oh how now they bestirre them 〈◊〉 how they sweepe the house though swept againe againe before they make vp the beds dresse and
and be merry as that rich Cob Luke 12. 20. 20. Who thinking thus to liue to himselfe and for himselfe hard vnmercifull wretch as he was Oh foole this night will they fetch away thy soule from thee then whose shall those things be which thou hast prouided a short and sore warning yet his case is ours we cast for many yeeres euery man for himselfe yet are not sure to liue till the next morning and the rather because we discharge not the busines for which we were sent into this world as to know God to glorifie his name to be reconciled to his Maiestie to worke our saluation to beleeue in his name to doe good to all men and to repaire his gracious image in vs and keepe his couenant c. Let vs not then no longer deceiue our selues with shadowes nor foolishly delay nor deferre any time to come to God and no longer serue the Lord with smooky hay and stubble 1. Cor. 3. 12. Nor yet as Lawyers vse their Clients with demurs and heereafters promising faire performing foule but God will not be mocked Turne vs againe O Lord God of hosts cause thy face to shine vpon vs and we shall be saued So will we not goe backe from thee reuiue thou vs and we shall call vpon thy name Psal. 80. 18. 19. And thus farre of the occasion of this exhortation to watch and of the Coherence of this Text and of the first part The second part concerneth the sense of the Text and meaning of this watch word which we shall the readier find if we obserue the diuers acceptions and sorts of watching as first 1 Almighty God watcheth ouer his Church continually Psal. 121. 3. 4. 5 out 127. 2. As also he watcheth ouer his enemies Ierem. 44. 27. Dan. 9. 14. 2. The Angels watch to doe the Lords will Dan. 4. 10. 14. 20. Psal. 91. 11. 3. Ministers good and bad be called watchmen Ezach 33. 7. Isa. 56. 10. 4. Sathan watcheth to hurt and harme vs 1. Pet. 5. 8. And to find matter to accuse vs night and day Reuel 12 10. 5. The elect watch Psal. 102. 7. Prou. 8. 33. Cantic 5. 2. 6. All creatures watch to defend themselues from harmes souldiors watch in the field superiors watch ouer their inferiors wicked men watch to steale c. But the watch in this Scripturement is when we carefully prepare our selues for the comming of the Sonne of God to iudgement as is largely set downe in the former verses Mar. 13. 33. to 37. Watch and pray for yee know not when the time is for the Sonne of man is as a man going into a strange countrey and leaueth his house and giueth authority to his seruants and to euery man his worke and commandeth the porter to watch watch yee therefore for yee know not when the Maister of the house will come at euen or at midnight at the Cockcrowing or in the dawning least if hee come suddenly he should find you sleeping That is vnprepared as the fiue foolish Virgins Matth. 25. 3. 8. And those presumptuous Hypocrits Matth. 7. 22. The former without oyle in their lampes the latter crauing olde acquaintance and deserts of the Iudge But this watch we cannot keepe vnlesse we before watch ouer our whole liues carefully ordering the same according to Gods holy reuealed will and with all be carefull to leaue this life in most willing faithfull ioyfull and godly manner preparing and waiting for a blessed departure hence expecting I for a better life after death sutable to our former liues and to this departure and resignation of our soules and bodies into his hands that gaue them vs whereof it euidently appeareth by the premisses that euery man and woman hath three distinct watches to keepe 1. On ouer the whole course of our liues from the beginning to the end 2. The other for death 3. And the third for our Sauiours blessed comming to iudgment From which three we also may gather this discription of watching to wit that to watch is to be exceeding carefull and circumspect to behaue our selues all our life holily soberly and iustly in all our actions according to the Lords will expressed in his word and euer to be heedfull to settle our selues in such a wise and constant religious state of life that we may euer more as good and faithfull seruants be found well occupied and prepared both for death and our Lords comming to iudgement without feare blame or checke And because these three watches must be managed and effected in our life and health time and not in the houre of death or vpon the day of iudgement I will dilate of euery of them in order but first intreate of some points in generall which doe alike concerne these three sorts of watching then descend to discuse of the perticulars And because lightly no doctrine is much regarded vnlesse it be knowne to be necessarie for the auditorie in respect of time and place I will in the first place God aiding me shewe you how needfull this doctrine of watching is to make vs approued and acceptable to God both all our life long at our death and appearing in iudgement which being found necessarie then it must consequently be profitable and therefore pleasant alluring and binding all men and women old and yong to the practise thereof vnlesse wilfully and madly they runne vpon the pickes of their owné destruction which the Lord forbid My doctrine then is this It is a most necessarie worke for all men liuing to watch ouer their liues during their aboade heere as also for the time of their transmigration hence and for their cheerefull and ioyfull appearing in iudgment my proofes be these First because as I shewed the second in the exordium and enterance to this Sermon these three points were the chiefest things which euery one ought to be most carefull of as long as they liue and wherein standeth the glory of God so much as of man ought to be sought for in this life And therefore are most needfull 2. God commandeth vs in diuers places to watch and pray for these three ends as heare Matth. 2. 4. 4. 2. Luke 12 36. 21. 36. 22 40. 46. 1. Pet. 4. 7. 5. 8. Ephes. 6. 18. 1. Thess. 5. 6. 10. c. Now euery commandement of God binds the conscience perpetually to absolute obedience for God that commandeth is our great Lawgiuer who is able to saue and destroy Iam. 4. 12. To say nothing that Gods will is the only rule of euery mans will vnlesse he be a professed rebell then God in the very creation of Man and Angels put this bridle in the mouth of all reasonable creatures that no man without extreame and manifest impudencie durst gainsay but humbly and speedily obay any thing if it were apparantly knowne to be commanded by God but this is knowne so to
people and therefore the maladie cannot bee vniuersall but is soone extinguished but rather by infusing I wot not how but to our sorrow we feele it a generall dislike and cause lesse suspition and distrustfulnesse betweene pastour and flocke and so by degrees dissolueth all holy fellowship and coniunction betweene Minister and people for on the one part the godly painefull Preacher seeing the stubbornnesse and waywardnesse of his charge oppugning his instructions and admonition and as it were of purpose to despite him to set vp disorders and for all his labours for their reformation to follow their owne waies hereupon he perswades himselfe the people loue not nor regard him nor his teaching nor yet any paines he takes with them further then stands with their lawlesse lusts howsoeuer formally they giue him ciuill salutations plausible termes of curtesie yet in secret they traduce and censure him and his doctrine whereupon being discouraged and cast down as taking his seede sowne vpon stony ground he hath no heart to recall them from their sinnes but finding familiaritie to breede contempt and truth hatred he weepeth in secret wisheth he had neuer come among them but either fled with Ionah to Tharsis or had with Ieremie some secret cottage to finish his daies in and neuer to preach to them in the name of the Lord. And so eating vp his heart with sorrow estrangeth himselfe from them giueth ouer his watch taketh his best course to bee to liue to God and himselfe and as for his charge to deale with them a far off in generall points and as it were at the staues end as they can and will abide handling being a contentious and vnthankfull people and so if they peerish they peerish the fault is theirs and it is long of themselues and thus the power soule and strength of his ministery is quite brooken and lyeth without life in the dust And because hee would doe some good and get some comfort of his ministery hee busieth himselfe in other mens charges and so stealeth the hearts of the people Absolon-like from the lawfull Pastour to himselfe with thankes and amends to say no more His people on the other side not abiding any admonition much lesse reproose at a Ministers hand contemned distrust and suspect both his doctrine and dealings being men of malitious and base minds deeming he doth all in subtiltie and of hatred to rule them and set vp new orders and so abridge them of the old customes and albeit hee otherwise be an honest man innough yet is he to holy for them for by his too often preaching they finde him already an enemie to their peace good neighbourhood pleasures and profites and euer and anone in his doctrine girding some riding and deriding others â—awning vpon his sect and fauorites disquieting poore honest men and therefore is not for them they would giue the best sheepe they haue to bee ridde of him if not they will be to hard for him doe what he can c. Thus they cease not all to grow on an head against him as sheepe when on runnes to the water all the rest will to censure carpe and scanne all his words trace his steps prie into his priuate and publike carriage wrest all to the worst and in what they can meete him at euery stile and though his learning be good yet they would hee would follow it himselfe and hope to finde on day to be fully reuenged vpon him for his wrongs to them honest quiet men and if there be any wicked Gentleman in the Parish to him will they flocke to open their griefes and craue helpe and counsell to driue away their Parson who in adiuellish hatred to all Ministers and secret emulation taking all honour and reuerence giuen the Minister to be taken from him and that if he be patrone thinking if he could firret him out to get all to himselfe and put in a dumbe dogge for seuen pound a yeere stipend to murther the Parish and teach his children too and what cares he He can make friends toward all blowes thereupon in colour to gratifie the people he will play Achitophel and plod all he can against him be it true or false all is on and these pernitious sots will sweare to any thing so that he tell them what it is for memory sake that they must sweare vnto and so will he not cease first secretly then impudently with open forces to assault the tyred Minister either to expell him or to bring him vnder his ferula to speake nor doe no more then will stand with his worships pleasure forsooth or if he cannot bring him to this slauery yet to keepe him in continuall trouble sorrow and vexation of spirit will set the whole Parish against him will fauour and applaud euery on that speaketh or doth any thing against him will ioy and solace himselfe when any gybe iest mocke flout slander or abuse the Minister any way and be a bitter enemie to euery on that liketh of or speaketh well of their Preacher and so will not spare to turne the hearts of the people wholly from him that his Ministery shall neuer doe them good whiles he liueth which is all the diuell himselfe would haue them doe and is so true that it cannot be denied at all neither doe I speake all I know herein the Lord giue them repentance speedily for otherwise the bloud of all their Parishes the Ministers bloud also whom they thirst after will bee required full dearely at their hands yet they this while are iolly and iocund and thinke they doe God good seruice in persecuting and murthering his Saints and are sorrie they cannot finde some hainous accusations against them to dispatch them out of this life which is plaine wilfull murther in heart whereas they ought to doe them all good deliuer their own soules from death and bloud guiltinesse and vse all meanes to bring the people whose goods in great measure they possesse and whose bodies doe them all seruice they can to the knowledge and obedience of God being themselues formost in the worke and not thus shew themselues religious in nothing but in persecuting the Ministers and turning the hearts of the people from hearing and obaying Gods word The Lord open their eyes to see their sinnes and make them truly religious else remooue them from his Church and Ministers c. Now Sathan hauing thus farre infused his poison to Minister and peoples bosoms as we to our shame and sorrow see it in to many places the holy coniunction betweene the Pastour and the flock from this little sparkle of suspition at first is quite and for euer dissolued and they as man and wife quite diuorced and separated in heart and louing affections And therefore I would haue my faithfull Christian to be exceeding watchfull against this malady and to suffer not so much as the least shadow of dislike to arise betweene him and his Minister else all the exercises
take no care of paying their rent shew they despise their Landlord to their own losse hurt and confusion 6. Study and exercise daily the Art of dying most men lay how to liue in the world but a Christians care should be how to die well out of this world and that master-care carrieth about all the inferiour and subordinate cares and affaires of this life therefore let vs invre and accustome our selues daily by little and little to die before death come for hee that leaues the world before the world leaues him reacheth the hand to death as to a welcome messenger and with Simeon departs in wished peace and as men that are appointed to runne a race exercise themselues before in running that they may get the victory so should we begin to die now while we are liuing that we might die well in the end so Paul 1. Cor. 15. 31. said that hee died daily not so much for that hee was daily in danger of death by reason of his calling but for that in all his dangers and troubles hee inured and exercised himselfe to die for when men do make the right vse of their afflictions and endeuour to beare them patiently humbling themselues as vnder the correction of God then they begin to die well and to doe this indeed is to take an excellent course He that would mortifie his greatest sinnes must begin to doe it with small sinnes which when they are once reformed a man shall be able more easily to ouercome his miseries so likewise he that would beare the crosse of all crosses namely death it selfe must first of all learne to beare small crosses as sickenesse troubles losses which may fitly be tearmed little deaths and the beginning of death it selfe and wee must first of all acquaint our selues with these little deaths before wee can be able to beare the greatest death of all Against the afflictions and calamities of this life are as it were the Harbingers and Purueyors of Death and we must first learn how to entertaine these messengers that when the Master shall come wee may in better manner welcome and cheere him 7. As many as bee able to doe any good seruice eyther for Gods glory or his Church or Common-wealth or to any priuate man or woman because his departure hence is vncertaine and the night of his day draweth on hee must hasten with all speed to doe it lest death preuent him and it be laid to his charge so that hee loose his reward for this point note Eccles. 9. 10. Iohn 9. 4. Galat. 6. 10. And hee that hath care to spend his daies in well-doing shall with much comfort peace of conscience end his life for he that labours for the good of others shall be beloued while he is here and lamented when he is gone but such as onely make worke for themselues as hogs at the trough both liue without being desired nor beloued and dying are neuer missed nor lamented Let vs then doe all to Gods glory and mens good and thus farre of our generall watch Next followes our particular vvatch for death as thus So soone as wee feele sickenesse seize vpon our bodies then is it high time to begin our particular watch and preparation for death where 1. Wee must consider whence our sickenesse commeth euen by the speciall prouidence of God and the cause of this affliction is our sinne as Lam. 3. 30. Mich. 7. 9. Math. 9. 2. Iohn 5. 14. Wherfore is the liuing man sorrowfull Man suffereth for his sinne and though there be no other causes of our death yet sickenesse comes ordinarily and vsually of sinne and therefore speedily must we make a new examination of our hearts and all our liues passed say with Israell Let vs search and try our wayes and turne againe vnto the Lord Lamen 3. 40. and so labour to bee reconciled vnto him in Christ though wee haue formerly beene long assured of his fauour 2. Wee must make a new confession vnto God of our new and particular sinnes not forgetting the old specially the sinnes of our youth and ignorance before our calling and thereto Thirdly make new prayers and more earnest then euer before with vnexpressed sighes and grones of the spirit and that for pardon of the same sinnes and for full reconciliation with God in Christ. In the exercise of these three duties stands the renouation of our faith and repentance whereby they are increased quickened and reuiued and the more sickenesse preuailes in the body the more should we be carefull to put them in vre that spiritual life might encrease as temporall life is decayed then are we to forgiue and desire to be forgiuen of all the world specially of our owne Minister 4. If our paines and sickenesse discourage vs wee are to set speedily our house in order and then send for our Parish Minister who if it may be must not be absent from vs while breath is in our bodie but to exhort perswade encourage answere our doubts pray with vs and for vs help vs in our feares and temptations and as a Bride for her Bridegroome make vs ready attyring vs in the wedding garment and robes royall for the marriage of the Sonne of God neyther must their godly neighbours be now absent but as they haue been formerly privy to our godly liues so if we accuse and condemne our selues they must testifie the truth of vs further then the Ministers knowledge extends and so comfort and set them as eye and care-witnesses of our former life in assured hope of vndoubted saluation 5. And because no godly meanes must be omitted to preserue life till God take it away the Physitians skill is not to be refused obseruing this order that where the Diuine ends there the Physitian must begin and not contrarily for let vs neuer look for health in body vntill wee haue a faithfull and sanctified soule desiring God to blesse the meanes he vseth for vs which we truely cannot doe vntill our Consciences perswade vs of the pardon of our sinnes 6. This done let vs set our soules in order and see how wee stand in the fauour of God and so shall wee die more voluntarily quietly and patiently and let vs labour that our sinnes die in vs before we die in the world and consider we what an excellent thing it is for vs to end our liues before our deaths and in such sort that at that houre wee haue nothing to doe but to die and that then we haue need of nothing no not of time nor of our selues c. but sweetly and comfortably to depart this life 7. This sanctified preparation will cause vs not onely ioyfuâ—ly and cheerefully to depart this life but withall in ful and hopeful assurance of a glorious resurrection First to commit our wiues and children and people vnto the protection of Almighty God to receiue them at his hand in his bâ—essed Kingdome againe Secondly then
is that they are suddenly taken at vnawares and vnprouided and this makes them vnpatient and to cry for some respit to make them ready for Death that is the Lord must stay for them stil but let them watchfully prepare for Death and wait for the Lord as is meet and say Come Lord Iesu come quickly 2. The vnprepared want faith for had they neuer so little faith it would free them from this feare and would animate them against all terrors as Psal. 46. 1. c. for as the body so long as the soule remaineth therein liueth so man so long as Faith abides in his soule needeth not feare Death no more then we feare sickenesse whiles wee enioy perfect health or pouerty while wee abound in wealth 3. There is no feare of death where there is no sinne for sinne is the cause that God depriueth vs of life but the vigilant and godly in time pull out the stings of Death and in Christ their sins are couered and not imputed vnto them Psal 32. 1. 2. Rom. 4. 7. and they sinne not 1. Iohn 3. 9. yea now to them death it selfe is slaine and swallowed vp in victory by the death of Christ 1. Cor. 15. 54. 55. 56. foreseeing that the prick or sharpnesse of Death is sinne and the power of sinne is death Iesus Christ hath accomplished the Law for vs and thereby taken away the sting of Death so that it shall neuer hurt vs any more and so to vs death now is no death but an entrance to life 4. God is euer with the Elect in their troubles and will not for sake them and though they walke in the valley of the shadow of death they will feare nothing Psal. 23. 1. 4. Gen. 46. 4. Luke 22. 43. hee being with them how can they feare to say nothing that he is in league and couenant with them to doe them all good and to remooue from them all harmes and hurts as Isa. 43. 1. c. Feare not I haue redeemed thee I haue called thee by name thou art mine when thou passest through the waters I will be with thee and through the riuers they shall not ouerflow thee when thou walkest through the fire thou shalt not bee burnt neyther shall the flame kindle vpon thee c. 5. Death is but a passage or vvay to life which now is so broad and smooth beaten by all Gods Saints that a man may blindly in the darke tread it without stumbling 6. Such as die in the Lord rest from their labors and their workes follow them and what labouring man after his dayes toyle and trauell would not rest from his labours and betake him to his bed and sleep so we by death shall rest from all the miseries whereunto this life is subiect and shall sleepe as in our beds and what a blisse is this specially to the godly who of all others in this life bee most miserable for they are subiect not onely to the common calamities of this life as of sicknesse pouerty losses c. but also besides these the world doth hate reuile persecute them that so bitterly and extreamely that many of them be imprisoned racked and tormented and cruelly put to death as Heb 11. 36. c. and 2. Cor. 11. 23. c. So that to them it is a great happinesse to rest from their labours and yet to rest from their labors by Death is but a part and not perfect blisse or happines for then a labouring Oxe or trauelling Horse were happy when they died yet they loath tremble to die but they that die in Christ haue another increase of happinesse for they enter into glory and their workes that is the reward of their workes follow them for they shall bee in euerlasting ioy why then should Gods children feare death seeing it is an end of present euills and a beginning of felicitie eternall 7. Death bringeth vs in glory to see God our Father and Iesus Christ our sweet Sauiour and the Holy Ghost our sanctifier of whom wee haue seene nothing hitherto but his pourtrait described by the Prophets Apostles which one thing ought to moue vs more then any thing to desire our dissolution for if the Queen of Saba came so farre to see Salomon and to heare his Wisedome how farre should wee goe to heare a greater then Salomon Luke 11. 31. Saint Austin wished he had liued to see Roman triumphantem Paulum praedicantem Christum in carne but those sights were nothing to these in the highest Heauens wher Christ with all his Angels Saints triumph in glory for now shall that blessing of our Sauiour in Luke 10. 23. be perfectly in vs fulfilled viz. Blessed are the eyes that see the things that ye see for I tell you that many Prophets and Kings haue desired to see these things which ye see and haue not seene them c. the only contemplation of whom will make vs fully content and will dampe and take from vs the remembrance and sense of all other profits and pleasures whatsoeuer Then with him wee shall see all the Angells Patriarchs Prophets Apostles Martyrs and Saints of God who haue in all ages excelled in vertue and godlinesse with all the holy Preachers who shine as the Sunne and Starres in the firmament of Heauen a sight surpassing that which Socrates hoped after his death to see to wit the Noble Heathens that liued before him as Agamemnon Aiax Vlisses c. 8. By Death our soules shall be separated from our bodies and made more free and capable of the profound mysteries of Gods Hierarchy and Heauenly Kingdome for then the vaile being remoued from our eyes and as Nazianzen writeth Our heauenly soules no longer pressed downe by our earthly bodies wee shall see the Lord face to face and know him as wee are knowne 1. Cor. 13. 2. and plainely behold that which we now worship for them shall we enter into the sanctuary of our God euen to the Holy of Holies there will God shew vnto vs as to his intire friends the whole glory and riches of his house and blessed kingdome and keepe nothing backe from vs. Blessed Death wilt thou not make hast to come and conduct vs thither for thou art the wholesome Physicke which curest vs of all diseases and afflictions and by casting vs into and vnder the earth liftest vs to the highest heauens to liue with God for euer 9. Death is to vs the beginning of life which Epaminondas a Heathen at his Death could see saying to his frends Be merry for now I begin to liue and so Ignatius Now I begin to be Christs Disciple so then in truth death is life and the life wee heere lead is but a limping death onely the one and the other are masked vnder false visages for as writes Chrysostome Our life which is full of misery hath a faire visour on which causeth fooles to loue it and Death which is the beginning
day as a snare entrappeth them and therefore good were it for them not to sleep in sin nor feed on euery bait lest being circumvented by Satans snares they cannot flie to the heauens Psal. 124. 6. 3. It is called as an appellatiue proper that day Luk. 21. 34. that is a day of note known to babes children from their cradles to fright them from sinne at the name of which day Satan trembles infalix felix quaketh Balthasar sinketh the rich weepe and howle all workers of iniquity are quite confounded 4. It is named a great day Reuelat. 6. 17. and 16. 14. because the great God that day will doe great workes and determine of great matters of the life and death of men and Angels and great is it in that it includes in it the workes of all ages 5. A day it is of Anger Wrath Rom. 2. 5. Reu. 6. 17. for then all shall drinke the cup of Gods wrath that formerly haue prouoked his wrath against them for hee will poure vpon them his wrath in flouds of indignation and streames of anger Psalm 11. 7. and 50. 1. 2. 3. in such exceeding measure as no witte can conceiue 6. It is called the day of the Lord 1. Thes. 5. 2. and 2. Pet. 3. 10. 12. and the day of Christ 2. Thes. 2. 2. and the day of God 2. Pet. 3. 12. thereby insinuating that all other daies were the daies of men wherin they did what pleased them and this while the Lord was silent Psal. 50. 21. but this is Gods day wherein he will speake and thou shalt be silent so there be but two daies of all the world thy day and Gods day Now in this thy day thou as Lord of all dost what pleaseth thee to anger the Lord withall but in that day hee will breake silence of so many daies and yeeres of so many iniuries and indignities done to him and his and will answer for his honor and glory and then shew himselfe to bee God of Gods and Lord of Lords and as man in this his day did all things heere below out of order to Gods great dishonour so the Lord in that day will reduce them all to thir owne order to mans confusion and as it is greater sorrow paine and greefe to put an arme once out of ioynt in his right place againe then it was at first to put it out so shall the wicked finde this cure this day more sharper and bitterer then the putting of it out of ioynt was in their day and it is well for as wee see when Rebels and Traitors bee imprisoned the land is quiet and the Prince secure so when these rebels be cast into hell then is God vniuersally glorified and the Church secured and as there was a time when Christ wept Luke 10. 41. and thou didst laugh so in this day thou shalt weepe and howle and hee will laugh at thy destruction Prou. 1. 26. 7. It is called the day of the declaration of the iust iudgement of God according to the Gospell Rom. 2. 5. 16. signifying that howsoeuer now matters be out-faced and the verity of the. Gospell contradicted and that worldlings make no conscience of sacriledge violence and oppression and the impotent fatherlesse stranger widdow appeale being wronged vnto Christ the iust Iudge Psal. 26. 1. to be iudge betweene them their enemies that molest them and yet now this appellation is not regarded yet in this day God will declare who haue right who doth wrong and will bee reuenged vpon the workers of iniquity and highly reward the wronged for he is mercifull 8. It is called the day of refreshing Acts 3. 19. wee see how heere the godly are persecuted afflicted and of all men most miserable but in that day they shal be comforted and refreshed and haue all teares wiped from their eyes 9. It is called the day of redemption Luke 21. 28. Rom. 8. for then all the Elect shall be sure to receiue the effects and fruits of their former redemption purchased them by the death of Christ and therfore are the godly with ioyfull hearts to watch and wish his comming and the wicked in time to prepare their lamps And so farre of this first motiue and appellations of this day The second motiue to watchfulnesse for Ohrists comming is that the signes of his approaching are fulfilled by the iudgement of the learned these signes be of three sorts some long agoe fulfilled others more neere at hand some to bee fulfilled at his comming of the first sort are the preaching of the Gospell through the world Math. 24. 14. Rom. 10. 18. and 2. the reuealing of Antichrist 2. Thes. 2. 3. of the second are the departing of most from the faith Luke 18. 8. and 2. Thes. 3. 2. and secondly terrible and grieuous calamities Math. 24. 6. 16. thirdly deadnesse of heart with secure sleeping in sinne Math. 24. 37. and 25. 6. to 13. 31. Luke 17. 24. c. as in the dayes of Noah and Lot fourthly the calling of the Iewes Rom. 11. 25. fiftly many false Christs and false Prophets and seducers sixtly warres and persecutions of the last and third sort are the signes in the Sunne and Moone and starres Math. 24. 29. and the signe of the Sonne of man comming in the clouds of which signes further to consider I refer to euery godly mans priuate meditation and as he acknowledgeth them fulfilled so to prepare himselfe and where he doubteth of any of these first eight to conferre with the godly learned and not harden his heart but euer be thankfull to our good God who in mercy giueth vs these signes of his most gracious and glorious comming least wee should be taken vnprouided as when a mighty Monarche to represse the rebellion of his treacherous subiects intendeth a Parliament and sendeth forth his messengers with proclamations throughout the Empire to summon and admonish all estates vpon paine of death personally to appeare at the appointed day and place so the father of mercies by determinate and fore-told signes summoneth all the world against that appointed day to appeare before his glorious tribunall to render a strict account of their liues since the first creation to that day and to receiue their rewards accordingly good or euill and for their further instruction in the premises it pleaseth his Maiesty to sort his signes so as they may be liuely vocall preachers to direct them in the nature of the thing they signifie and that heereby men may prognosticate without a teacher not onely the nighnesse of this great Assises but also the greatnesse and dreadfulnesse thereof and so at no hand be taken sleepy or vnfurnished and so farre of the second motiue The third Motiue is the consideration of the vncertainty of that day Mat. 24. 36. Mark 13. 32. Luk. 12. 39. 46. and 1. Thes. 5. 2. Reuel 16. 15. all which quotations with one voyce and consent proclaime his certaine vncertain sudden
though it seeme vnpossible for vs to know at the instant Christs sudden comming yet if wee bee wiâ—e wee will watch and pray and set all things in as good order as if now hee were comming and at the doore And so farre of this third Motiue The fourth Motiue to watchfulnesse is to consider the manner how they shall rise to iudgement and to meet the Lord in the clouds which the holy Scriptures teach vs to be thus The Iudge will send his Angels with a great sound of a trumpet and they shal gather together his Elect from the foure â—â—indes and from the one end of the heauen vnto the other Math. 24. 31. Ioh. 5. 28. 29. and 1. Cor. 15. 52. and 1. Thes. 4. 16. for as God now in his Church by his Ministers who cry aloud lifting vp their voyce like a trumpet Isa. 58. 1. and speake to them to liâ—â— and raise them vp from the deadnesse of sinne and gather them to Christ so in the last day will he speake vnto them in the voyce of the Archangel and in the trumpet of God to gather them to himselfe that such as had part in the first resurrection Reuel 20. 6. might haue now their part in the second The Vse heereof â—â—rues to forewarne and fore-arme aâ—l men in the feare of God to make a carefull conscience of their waies for though they dâ—e once rot in their graues yet must they rise to iudgement and then shall it be our only comfort to heare the voice of the Arch-Angell awaking vs out of our beds to come before our Sauiour and with him to enter into his glory for now shall the body bee released from the prison of the corrupt graue and as Ioseph to appeare before Pharaoh Gen 41 14 be newly attired in robes of glory and ioyned againe to his soule ioyfully appeare before the Lord whereas the wicked as those tares bound in bundles to be burnt shall be drawne and haâ—â—d as theeues and malefactors to the barre to be arraigned and condemned to hell fire Math. 13. 30. And so farre of this fourth Motiue The fift Motiue to watchfulnesse is the generality of this iudgement for all shall appeare before the iudgement sâ—at of God Math. 25. 32. Ioh. 5. 28. 9. Rom 14. 10 2. Cor. 5. 10. Acts 24. 15. Reu. 20. 1. 13 and 1. 7. and is figured in Ezech. 37. 2. 3. rich and poore olde and young none shall bee priuiledged the Priests shall not claime sanctuary nor the people begge exemptions nor the bidden ghuests coyne excuses no bribing of the Angells and Summoners no answering by Proctor no appearing by Atturney the Iudges themselues must this day stand below to be iudged the Lawyers are put out of Plea the Popes who absolued prodigally all others must now begge for pardons for themselves no demurres admitted nor appealing to Generall Councells or higher Courts this being the highest of all others the husband shall not answere for his wife nor the father for his son nor the mother for her daughter nor the nurce for her babe in the swathes all must personallie appeare yea euen those which were burned to dust ashes and after their ashes were scattered abroad with the winde and part spread vpon the waters that they should neuer rise again as Euseb. Eccles. lib. 5. c. 1. yet all shall rise and that day onely Adam shall see all his posterity And if but one had beene exempted from this appearance thou mightest conceiue some hope to bee absent but seeing all must appeare prepare to meete thy God O Israell Amâ—s 4. 12. for vvho that day hath oyle enough for himselfe or is so iust that he may entreat for others this vvere not only supererogation but superarrogancy and what place dare habour a Shebâ— against Dauid a traitor against his King a runnagate from his Master and a Ionah from the Lord if the Angels be iudged shall men looke to escape nay as Iael Sisera euery creature is ready to take part with the Lord of Hosts against his enemies insomuch that the graue sea death and hell vvill that day deliuer vp their dead and conceale not any from him and which is worse and mark it O thou wicked man thou must rise and when thou appearest in iudgement thou shalt shew thy selfe as sinfull and wicked a man in the presence of God and all the world as presently thou liuest here shalt be at the time of thy death shalt bring with thee al the abhominations of thy sinfull life and death to iudgement so that all that shall behold thee shall pointing at thy filthinesse say behold the man and his workes for thy body dying shall rise an vngâ—orious base and shamefull bodie full of corruption yet immortall and thy wretched soule as it departed out of thy body full of sinne and shame so shall it rise againe and therfore consider if thou wouldest now bee loth to be rapt thus in thy ragges of sinne and in the case thou presently standest to iudgement then fall not now to amend thy life else thy abhominations all as a dogge his Master will trace yea goe before thy face to Gods tribunall for it is not the graue nor any fire but onely the bloud of Christ that shall clense thee from thy sinnes and make thee accepted of God 1. Ioh. 1. 7. now is the acceptable time now is the day of saluation now is ife eternall by thee eyther gotten or quite lost thinke vpon it and watch for it But here against the reprobate cauilleth and saith â—ush this is a tale the case is not so hard but a man may make some shift I am but low of stature I will couch downe and hide me and how then can I be seene or missed in such a throng and multitude and in so busie a time Yet consider thou Gods word in Psal. 139. 1 6 7. Ierem. 23. 24. Obad. 6. 3. 4. Amos 9 1. 2. 3. Reuel 6. 15. 16. 17. and 20. 13. Ecclus 16. 17. and thou shalt finde this fancie vnpossible and that nothing will nor can hide thee from the all-seeing eye of the Lord and seeing nothing workes thee this dayes shame and sorrow but thy sinnes then amend now whiles thou art here in this life by true repentance faith and new obedience and he will both cure couer all thy sinnes for Christ alone is the place to hide thee in he will preserue thee from trouble he will informe and teach thee in the way wherein thou shalt goe and he wil guide thee with his eye and thus shall euery one that is godly make his prayer vnto him in a time when he may be found but in the great water-flouds they shall not come nye him Psalm 32. 1. to 10. this is the onely place to hide thee in euen vnder the wings of Christs merits and mercies there and no where else shalt thou bee full secure But the Gauiller
will reply that this requireth much businesse and it is a death to many a good fellow to leaue his folly and labour for piety and therefore we know when our Sauiour walked vpon earth he was so meeke and mercifull and is so still that hee would deny vs any thing that we requested of him and will hee not now likewise be intreated at the generall supplication of all poore people appointed to death yea almost of all the world to grant vs this one and neuer but this one petition that there shall neuer bee any day of iudgement then should we liue meerely sleepe carelesse from all feares and frights and die ioyfully and as for any estate after this life we should looke for none nor yet trouble him to prouide for vs while we be heere for we would shift euery man for himselfe and liue by our wits and me thinkes he should not deny all the world this one request so easie for him to grant and so tending to his honour and glory and beneficiall to vs for now would we serue him duly and offer euery man bountifully vnto him gifts and offerings yea and restore to hoâ—y Church for Gods seruice all the spoyles taken from it so all things considered hee should bee no looser for what losse to him to depriue a few of life eternall seeing he hath the fulnesse and perfection of all glory in himselfe and needs not our prayers nor praises better that a few busie fellows should euer loose heauen then that all reprobates being so many gentlemen and so tall proper and faire conditioned men should for euer boyle fry in hell-fire This supplication questionlesse would soone be granted and if all will not ioyn with me I know God respecteth neyther persons nor multitude I will my selfe request it I know he will not deny it me I answer This indeed would be a fine deuise to gather heapes of gold and â—â—lâ—er for if any couetous Balaam or Iudas who sometimes were in high fauor with God were bid as once Salomon was 1. King 3. 5. to aske what hee would haue granted him or as Elisha did the Shunamite 2. King 4. 13. 14. Methinkes I see in my minde what concourse and suite would of all the world bee made vnto them not to desire wisedome nor children nor any temporal boone but that there should be no day of iudgement to as many as at a reasonable rate price would buy it at Iudas hand euery man according to their ability and as for kingdomes riches honour and glory hee should not bee to seeke for Herod would giue Master Iudas the halfe of his kingdome to liue securely with Herodias Balthasar would make him third Ruler in the kingdome cloath him with purple and put a chaine of gold about his necke to deliuer him from the hand-writing vpon the wall and Felix to deliuer him from this feare of that day would shew him no small friendship Esau to pleasure him would sell his birth-right Satan the God of the world would giue him all the kingdoÌ„es of the world and the glory of them to secure him from this day nay who would not make a purse for this collection and contribution yea crouch and kneele too to master Iudas to buy this immunity no pardon to this neuer was heauen so little regarded nor immortality at a lower price nor God himselfe as now when most men are content to forfeit heauen and depriue themselues of all the good things of God and withall to giue to the most accursed of men euen to the Deuill Iudas masses of gold and siluer which they would neuer do to the poore members of Christ to procure this cursed pardon and now Iudas fault is that he is not couetous enough oh that hee would for this pardon aske aboundantly gold pearles iewels and what not and hee should haue it vvith thankes though they themselues liued beggers euer after for now the couetous Iudge would poure out his bribes the deceitfull Counsellors his Angells the double-faced Atturney his double fees the Oppressors and Sacriledgers their ill gotten goods spoyls of Gods Church the crafts-men their cousening money the Physitions their spoyles of the sicke the Vsurers their bagges the inordinate liuers as hunters faulkners seruing-men and banquerupts their idle and false prophane theeueries yet the poore harlot wil sell to her very petticoat to get money for Christs poore Apostle yea all theeues robbers murtherers and adulterers all rogues vagabonds and who not will now spare no labour nor cost by hooke or crooke to satisfie master Iudas his greedy gutte that he shall neuer neede heereafter to sell his Master for money To conclude what vngratious hypocrite miserable corne-hoorder inordinate pestilent liuer out of a calling egregious malefactor theeuâ—sh cut-purse subtle conycatcher filthy and beastly liuer swaggerer swearer drunkard and idler whosoeuer yea the very A theists howsoeuer otherwise they contemne all yet would sell all for this freedome for then would they open the very gates of hell to entertaine Satan himselfe and all his children not regarding what mischiefe they did being now exempted from iudgement and hell-sire neyther is this my deuised fiction to sport recreate your mindes as it is a lamentable truth to be mourned sorrowed of all Gods elect for goe through the whole world enquire of this point wishing euery man as in the sight of God to declare his Conscience and if they doubt not you shall finde that not onely malefactors but infinite swarmes of Professors are of this minde if wishing would preuaile them that there should bee no day of iudgement for howsoeuer in their troubles they desire to be dissolued and be with Christ yet as weomen great with childe desire they were deliuered but vvhen their houre commeth they cry out and wish it were further off So when the time of their dissolution approacheth they abhorre death and iudgement which noteth they haue not yet learned to die nor prepared for iudgement but with that hypocrite in Micha 6. 6. Would bow and bribe the Lord with burnt offerings and calues of a yeere old with thousand of Rammes and ten thousand riuers of Oyle and giue his first-borne for his transgression and the fruit of his body for the sin of his soule which plainely conuinceth that there is no faith vpon the earth Luke 18. 8. This is the case of all men almost that they would giue any thing that there should bee no day of iudgement and that because their consciences tell them that the day of iudgement is their very day of execution and therefore to escape this day regard not though they depriue all Gods Elect from heauen yea God himselfe from his honor and glory Christ Iesus from his body mysticall the Church and themselues be transformed to beasts in body and soule dying together And this is a notable touch-stone to try mans present state God-ward If with Simeon Paul
very Deuils how hard-hearted gracelesse soeuer tremble and quake heere all springs of mercy are locked against such as shewed no mercy no one word of comfort to such as denied comfort to the comfortlesse heere Lazarus the beggar scornes to be at a gentlemans command to reach him a droppe of water for that hee denied him the crunmeâ— that fell from his table which now to his cost he rues it and feeles the wants and heauy heart of a poore man and iust it is that such as stop their eares at the cry of the poore should then cry and not be heard Oh dolefull place that yeelds no comfort and oh more wretched people that foresee not this misery to preuent it but most miserable that now hearing and knowing it no warning will serue them no calling will awake them no threatnings no not hell fire will terrifie them and therefore such as haunt mischeefe shall fall into it But O ye holy watchmen and sheepheards of the people for Christs sake cry out aloud lift vp your voyces like a trumpet giue thosee sleepers no rest vntill they bee awaked from their deadly sleep and you godly Christians exhort one another whilest it is called to day lest your hearts be hardened by the deceitfulnesse of sinne and this day come suddenly vpon you and take you away when a mans house is set on fire all the towne and country will forthwith arise to helpe to quench the fire and it is very well done but heere mans soule and body is set on hell fire yet to preuent this danger which is more then the burning of an house or towne no man helpes the watchman is asleepe the gentleman though the house of his soule be all fired snorts in his sinne and must not be awaked the neighbors help to rocke him in the cradle of security vntill death comes and arests him to come to iudgement and then the man and his workes fall in the fire and what misery findeth he not there the guilty conscience the neuer-dying worme the flames vnquenchable the darkenes frightfull comfort no where paines without and terrors within The holy Martyrs burning heere in the flames of fire felt no such matter they died in a good cause had a good conscience towards God and man vvere very cheerefull forgaue their enemies prayed for the Church exhorted one another to patience and constancie perswaded comforted and confirmed the people in the truth reioyced in spirit sang prayses to God prayed instantly to the very last gaspe committed their soules to God in full hope of a ioyfull resurrection and finally as in a burnt sacrifice more then Conquerers ascended vp to Heauen which should animate all men to retaine a good Conscience leade a godly life and be sure of a blessed comfortable death and resurrection vvhereas contrarily a bad Conscience and the guilt of a wicked life portendeth a fearfull death an heauy resurrection to be executed in hell fire But heere the wicked coyne obiections and demand how it is that the mercifull God can finde in his heart thus strangely and seuerely to punish any sinner seeing our sinnes cannot hurt him nor our piety benefit him Iob. 35. 6. 7. and 32. 3. If all be in heauen hee is not the richer nor if they be all in hell is he the poorer I answer 1. God is almighty whose infinitenesse of power wisedome and iustice makes him willing and able to inflict vpon sinners the most exact and sharpest punishment as pleaseth his Maiesty and therefore as he is a God and mighty in all his workes that is to say great wonderful terrible Nahum 1. 1. c. Cant. 8. 6. 7. Deut. 29. 20. so specially sheweth he the same in punishing Reprobates and for that cause is called the God of righteousnesse and the God of vengeance Psal. 94. 1. 2. and seeing all his other workes be wonderfull and full of Maiesty we may be assured hee is so in smiting the wicked 2. As his mercy patience is vnspeakable great in inuiting waiting for sinners repentance Rom. 2. 4. so is his iustice impatience as great if he be contened for in God mercy and iustice are termed Gods two armes therefore must be of equall length and bignesse as well in punishing the wicked as pardoning the godly 3. Sinne is a most odious and impudent aduersary to God and to all his workes prouoking his iustice in the highest degree labouring to bring the Author of all Being to a none being and all his creatures with him and therfore must God be reuenged vpon it and his fauourites as vpon the greatest enemies to his glory in the highest degree 4. This is Gods ordinance that such as feare and obey him in this life should to heauen and the others to hell this is the principall condition of his gracious couenant and therefore it must bee so 5. All transgressions against the Kings person or bloud royal are high treason to be punished with the extreamest tormens as can be deuised but the Reprobate sinne against the King of Kings in crucifying and killing his Sonne and heyre apparent within his owne Court raigning in heauen and therefore no punishment is great enough for such as crucifie the Sonne of God to death to say nothing how they coÌ„spire with Satan to disturb and persecute his Church to robbe the Lord of his honour and glory and to bring all to confusion 6. A Reprobate is an heart-murtherer of God himselfe and a destroyer of all his ordinances wishing there were no God no Iudge no heauen no hell no resurrection nor life immortall and therefore should be seuerely punished 7. The godly cry against them and so doe their bloudy sinnes and therfore the râ—ghteous Iudge must doe iâ—stice vpon them according to their demerits 8. In sinning there passeth through euery mans hart a practicke discourse of the vnderstanding laying before the sinner as it were in the one scale of the ballance the delight ease pleasure or profithe reapes by sinning and in the other the wrath of God if he sinne and hell torments with the losse of Gods fauour kingdome and all his goodnesse which all in respect of his greedinesse to sinne he renounceth maketh a couenant with death and hell and now is turned to it and receiueth his owne madde choyce The next Vse then is for vs not for lust and lustinesse in sinne thus to set at naught the Lord and his regalities for though this bee but the first degree to the paines of hell and as it were the suburbs thereof yet all the teares spent in hell are vnsufficient to bewaile the losse of Heauen and of Gods presence and yet we see millions preferre the losse of their least commodities before it but they shall finde this a greater losse when without delay they must after the sentence denounced trudge the black way to perdition with many a deepe sigh and comfortlesse sobbe from God and all the
more of heauen then any of vs yet the thinking of that country much encreaseth his sorrow and so will it be to the wicked in the midst of their iollities a sting in their soules as a tart sawce making their sweetest melodies sowre deadly If this meditation were holpen with the light of a liuely faith it would as Elishaes salt sweeten all the waters of Iericho and as Elias fiery Chariot soone lift vs vp to heauen and the vvhile make al the bitter pains of this life comfortable to vs for if the loue of Lands and desire of Riches cause the paines taken for them to seeme nothing vvhat should the loue of Heauen effect in our soules should vvee for this Countrey refuse any toyle vvee know how all condemne Esau for selling his birth-right for a messe of redde pottage and what are the very best things in this world but vanity and vexation of spirit and God forbid wee should loose our birth-right in heauen for the loue of vncertaine pleasures a wise pilgrime will forbeare all delights that hinder his return and reserue all pleasures vntill hee come home and so should we else we will not come thither in haste Abraham obeyed God calling him out of his country Heb. 11. 9. because he looked for a City whose maker was God and Paul vvas content to beare all afflictions because hee looked for things that were not seene 2. Cor. 4. 17. and 5. 1. 2. and vvhosoeuer assureth himselfe of heauen will little regard this sinfull life which one point should cause worldlings to looke about them The second Vse serues for thankefulnesse to our good God for redeeming vs from hell and all miseries whereunto by our sinnes and the sinnes of our sorefathers we had wretchedly plunged our selues and of his vnspeakeable loue and mercy made vs his elect children heyres of his kingdom and if thou take this to be but a slender benefit then coÌ„der what a damned soule would giue if he had wealth to be thus freed and do thou now the like for by nature thou wast the childe of wrath as well as hee Ephes. 2. 3. And therefore if Noah escaping the Deluge wherein millions were drowned and Israell deliuered from Pharaohs tyranny and Dauid from Saul forgat not due thankefulnesse much more ought wee deliuered from the flouds of Gods wrath tyranny of Sathan and cruelty of all enemies yea and from the euerlasting paines of hell be euer thankefull in this and the life to come for this most gracious deliuerance and blessed aduancement to his holy kingdome in heauen The third Vse serues for comfort to the Elect which goe to euerlasting life and to heauen and that in three respects 1. Of the ends why eternall life was ordained 1. that God might manifest the riches of his grace to his Elect 2. that the godly might enioy the full fruits of Christs death and the promised rewards of their labours and indignities in this life sustained 3. that they might magnifie the great vvorkes and mercies of God wrought for them 2. In regard of the effects of eternall life 1. that they may be as the Angells of God Math. 22. 30. not in substance but in conditions 2. that wee may be made partakers of the dignity of Christ in his three offices as Kings Priests and Prophets though not in the same excellency 3. In regard of certaine degrees of heauenly ioyes vvhereof the first degree of our comfort and ioy shall be in respect of the generall resurrection 1. For it shall bee a ioyfull day to vs. 1. For the Angells will awake and comfort vs in the Lord. 2. Ioyfull it shall be for that our soules and bodies separated by death shal now againe be ioyned together and glorified together eternally 3. Ioyfull shall it be in respect of the holy communion of Saints whereunto we shall be ioyned to praise the Lord. 2. A second degree of glory will this he that wee shall appeare before Christ our Sauiour be absolued and sit vvith him to iudge the wicked enter vpon his sweet promises of eternall life 3. A third degree of glory is that he will iustifie and saue vs from our sinnes 4. The fourth degree of ioy is in that wee shall be honoured with the dignity of Iudges 5. A fift degree is after we haue thus triumphed and troden our enemies all vnder feet in most glorious and triumphant manner we shall with Christ our head and all his Angells and Saints goe to life eternall which is the end of all our wishes and desires where for euer we shall enioy the presence of the holy Trinity where the inhabitants of the heauenly Ierusalem bee all Angells and Saints for Nobility all the Sonnes of God for vnity brethren for wisedome and knowledge all taught of God for experience they al ouercame the world for multitude they cannot be numbred for amity they liue in coÌ„tinuall peace their work praising seruing the Lord for piety they keep a perpetual sabbath euery day an holy day to the Lord. 6. The 6. degree is in regard of our continuance in heauen which is euerlasting without end but if these ioyes had had an end then had it not been an heauen but it is eternall without end greefe wearinesse oldage or any corruption for vvhen Death is swallowed vp in victory how possibly can wee die our Sauiour being life it selfe 7. The seauenth degree is that the Lord will poure into our soules and bodies all the communicable graces of his Spirit for when we are vnited to Christ our head and then by vertue of this vnion and communion mysticall wee be in all created gifts and graces belonging vnto all and euery part of our soules and bodies like him but not in the same degree 8. The eight degree of ioy is a freedome from all miseries whatsoeuer belonging to body and soule and in stead thereof be enriched with the contrary blessings which the Lord grant vs. And thus farre of the thirteene Motiues for watchfulnesse against the day of iudgement and of the timely vses wee are to make thereof Hauing dwelt thus long vpon these Motiues I will now draw in my sailes and hasten to the shore exhorting euery man in the Lord that as this triple watchfulnesse is necessary and concerneth euery man that euery Christian particularly watch and prepare himselfe accordingly for while the arrows of the Lords wrath flie ouer euery mans head and are not yet fallen euery man may see and prouide for himselfe and escape were it proclaimed that for some priuy fault onely known to himselfe the King whole life the Lord long preserue would execcute in euery town some 100. â—0 or 10. persons nay but two in euery towne whom pleased him all would feare and by all meanes labour to exempt and secure themselues least he should be one of that number but we know that the fewer number in euery Towne or Hamlet shall bee saued Mat. 7.