owne destruction And mans happinesse consisteth in 3 things 1. The Temple the statliest building in all the world Read Iosephus The wonderfull care that Christ hath ouer his The cause of the destructioÌ„ of the temple Note No power can withstand when the Lord comes with power to destroy Vse A good obseruation for worldlings Doct. 1. We should not set our hearts on worldly things Eccles. 1. 2. 12. 13. 14 1. Ioh. 〈◊〉 15 16. 17. Vse 1. The world Vse 2. Riches Dainty fare Luk 16. 25 Buildings no outward priuiledges can free the wâ—eked 〈◊〉 Gods wrath Apparell the figue of mans shame Note Apparell The bodies of the wiâ—â—d are fuell for hell Iam. 2. 19. Remember the day of iudgment the diuels tremble feare A simily Heb. 11. 10. Mat. 17. 4. Vse 3. Ierem. 45. 3. c. Why we were sent to the world Application § 4. 2. Parte This distribution of this Text. 1. 2. 3. 4. 5. 6. The subdiuision Three watches 1 2 3 What is it to watch Of watching in generall The necessity of watching Omne tulit punctum qui miscuit â—tite 〈◊〉 Doct. 〈◊〉 Which teacheth it is most necessarie to watch Proofes of the doctrine by Scripture and by reasons § 6. Vse 1. For admonition to all men The sense of this word watch Doct. 3. against carnall security Proofes by Scripture What sobriety is Exhortation Vse 1. To bee watchfull Psal. 30. 6. Luk. 18. 8. Vse 2. For comfort for such as watch Part. 1. Of watching in speciall Doct. 4. To watch for the leading of a godly life in this world Proofes by Scripture By reasons 1. 2. 3. 4. 5. Vse 1. Is to declare how weare to watch When we are to watch We must watch ouer our selues Cant. 5. 2. Iob 9. 28. We must watch ouer 〈◊〉 family 1. As fâ—st ouer his wife 2. Ouer his children A good president for all parents to traine vp their children in the feare of God Prou. 25. 1. Similiâ—â— Example of Origent training vp of a childe Euseb. lib. 6. cap. 2. Ruffinus l. 2. cap. 5. Vse 2. To nurture their children in the feare of God 2. Reasons Satans spite to little children * Anâ—â—logia Papa pag. 779. Act Mon pag. 125. 14. The institution of a child from his cradle 1. 2. 3. 4. 5. 6. 7. Ouer his seruants Vse 3. For Preaching Ministers A simile Vse 4. For vnpreaching watchmen Ioh. 24. 15 16 17. Vse 5. For robbers of the watchmen Gen. 4. 10. 11. and 9. 5. 6. Preachers and writers against sacrilege * Samuel Gardiner against sacriledge Obiect Contra 〈…〉 liud A dilemma 2. Cor. 3. 7. 8. Heb. 12. 22. and 10. 28. 29. Abbey lands due to the Ministers Reasons Prouiding it Obiect Math. 5. 19 De simplie Plator A prouerbe Mel in orâ— verba lactis fel in corde fraus in pactis cauek A subtill and false teacher Men wil be demned rather then forsake any one sweete sinne Epist. 54. ad Maccd 〈…〉 um Obiect Leuit. 10. Obiect 2. Sam. 17. 7. A remedie against sa 〈…〉 ledge Sect. 12. Helpe to watch The first helpe to walke in a generall calling Reasons 1. The second helpe to walke in a speciall calling A diâ—y for Christian watchfulnesse In both callings 2. 3. 1. 2. 3. 4. 4. 5. 6. 7. 3. 4. 5. 1. 2. 3. 4. 1. Pet. 5. 9. 1. Sam. 17. 36. 45. 1. Sam. 11. 5 6. 5. 6. 7. 8. The fourth helpe To make mutuall coniuncton betweene pastour and flocke Satans subtiltie that preaching shall do the people no good Ionah 1. Ier. 9. 1. 2. Sam. 15. 6. Ioh. 16. 2. The fift helpe All things helpe vs to watch Gen. 39. Gregorius Nazianzeus Orat. in Cyprianum Exod. 20. 14. Heb. 13. 4. Sect. 13. The second part of Death Transitio Orpheus in 〈◊〉 Iob. 40. 41. Doct. 5. To prepare for Death Proofes by Scripture Reasons 1. 2. 3. 4. 5. 6. 7. Sect. 15. Vse 1. 1 Obseruations for preparatioÌ„ to die well 2. 4. Duties 1. 2. 6. 7. The particular watch for death 1 3. 4. 5. 6. 7. 1. 2. 8. 1. 2. A Diarâ— oâ— Weâ—keâ—worke for prepaâ—â—tioÌ„ to die 1. 2. 3. 4. 5. 6 7. Acts 1◠〈◊〉 Vse 〈◊〉 To put vs in mind of Death A good example The commodities of thinking vpon our death Hannibal adportas Vse 3. Not to fear Death Plato in Apol Socrat. Cicero Tuscul quest lib. 1. Nazianzens saying of the ioyes of heauen Epaminondas his saying Ignatius Vse 4. Of terror Obiect Goe to the house of mourning Eccles. 12. 2 to 8. Vse 〈◊〉 To pul out the stings of Death 2. Sam. 19. 18. The benefits by Death Hâ—â—esias hâ—s excellent exam 〈◊〉 for Christians to follow Obiect Answ. 2. 3. 4. 5. 6. 7. Vse 6. For thankfulnesse in deliuering vs from the second Death Sect. 16. The third part The sense Sect. 17. Doct. 6. Prepare for Christs comming The necessity of his doctrine Nâ—te Satans policy to hinder the said 〈◊〉 full Ier. 34. 16 2. Pet. 2. 22. Proofes Reasons 1 2. 3. 4. Sect. 18. Vse 1. To confute Atheists Tremel Vse 2. Is to vse motiue for instruction to the Saints Sect. 19. The first Motiue froÌ„ the names of that day The secoÌ„d Motiue 〈◊〉 the signes of his comming Vse Similie The third Motiue 〈◊〉 the vncertainty of the day A Similie A Similie Similies of Christs â—econd comming to iudgement Obiect The fourth Motiue 〈◊〉 〈◊〉 the manner of the reâ—urrection Vse Gen. 41. 14 The fifth Motiue 〈…〉 oÌ„ the generality of thiâ— iudgement See Euseb. Eccles hâ—st lib. 5. c. 1. Reu 14. 13. Obiect Obiect A Petition for no day of iudgement Answere to the worlds pention Similie A great dâ—fference between the Elect and Reprobate Numb 24. Means that there shall be no day of iudgement Similie A Similie A Similie Vse Psal. 27. 11 Isa. 49. 15. A ioyfull day to the Elect. We shal see and know one another at the resurrect 〈◊〉 The Reasons 1 2. Vse 2. The sixt Motiue froÌ„ the manner of his coâ—ming to iudgement The Vse The seuenth Motiue The place where the Iudgement shall be Mira narrant 〈◊〉 Aquila historiâ—â— Aristotel de histor animal lib 9 cap 32. Aâ—â—anus de animal hâ—st lib. 1. c 44. Plini lib. 10 cap. 13. Gualter in Math. 24. â—om 279. in Luc. 17 37. hoâ—il 165. 1. Thes. 4. 17. Vse 1. To be readily prepared to meet the Lord auoid security Plurima pessima presiosa non vniuersa Vse 〈◊〉 For terror to coÌ„mers vnprepared No help any where for the wicked Two signes for 〈…〉 g Christs comâ—ing Similie Similie The world shall be fired Mat. 24. 30 Vse to watch against this fire Dan. 3. 19. The ninth Motiue Christs sitting in iudgement vpon the throne of his glory Salomons Throne coÌ„pared with Christs whereof it was a figure Pet. Martyr Mar. â—orchaus in 1. Kin. 10. 18. Gen. 28. 12 13. The ReasoÌ„s why Christ is said to sit vpon the Throne Ioâ— 1. 51. Mors â—hristi suff 〈…〉 sed â—os efficiens omnibus The whole Trinity iudgeth Vse The figure of this Throne opened Caluin Hugo Card. Quintus Pererius Lyra. Glossa inter Polanus Eâ—â—olampadius â—ugo Polaâ— Iunius The Vse for terror The â—enth Motiue Of Christs separating the Elect from the Reprobate Iohn 8. 9. Esa. 65. Wisd. 5. Vse To repent in time Remedies to escape Hell Vse 1. Vse 2. Cicero lib. 1. Tusc. qu. Thom Moor. in Vâ—opia Math. 13. 4â— 45. G 〈…〉 25. 33 Reuel 22. Vse 3. Is for warning to the wicked Mat. 25. 34 Gen. 20. 7. 17. Iob 42. 8. 9. The 11. Motiue The 〈◊〉 â—ner of Christs proceeding in iudgement The manner two-fold What meant by opening the booke What and how many bookes be opened 1. The booke of Gods word 2. The booke of conscience The book of Life and Election The booke of Gods workes The 1. vse of these 4. bookes The vse for Gods word Vse 2. â—or Conscience Tenera res conscientia quae â—ec tangi nec angi potest To Vse for Gods election Vse 4. For Gods workes The secoÌ„d Vse for terror Their worksmust tried to be good or euill Vse for admonition to the ignorant The 12. Motiue The denouÌ„ cing of the definitiue sentence The necessity to know Christs iudgement vpon the wicked Heâ—viuunt bomines taÌ„quam â—ors nulla futura est aut velut inferaus fabula vanaforet Mors tuâ— mors Christi fraus muÌ„di gloria coeli dolor inferni sunt medi 〈…〉 da tibi finis ciâ—â—s coelum â—on solum The first part of the sentence vpon the Elect. Similie The Reasons why the Elect sit to iudge the wicked Obiect Or question how the Elect are iudged according to their works Vse Object The secoÌ„d part of the sentence vpon the Reprobate Mat. 10. 33 Vse Luk. 4. 29. Act. 21. 28. Psalm 2. Note this ye hypocrites Note here O you that forget God Vse Thom. Aqu. The benefits by doing good workes Pauper via et pâ—â—ta coeli Vse 1. 1 Chro. 29 9. â—0 20. Vse 2. For terror to the wicked Psal. 105. 18. Deut. 23. 17. 18. Ranulphus worthy example The 13. Motiue The â—â—â—cution of the sentence vpon the Reprobate The priuâ—â—iâ—e paiâ—â— Similies What this priuatiue punishment iâ— The paines of losâ—e The vse to consider what losse it is to be separated from God A Similie Theodoret. l. 5. c. 16 17. Sozom. lib. 7. cap. 24. Tripart l. 9. cap. 30. Niceph. l 12 cap. 41. Vse 2. Chro. 15. The posiâ—â—ue pains These pains aâ— twofold outward inward The names of Hell 1. Letâ—â— 2. Piegeton 3. Atheron 4. Coâ—itus 5. Stygia palus 6. Elâ—ades 7. Sopâ—â—s 8. Tartarus 9. Orcus 10 Plutoâ—iâ—â— 11 Auernus 12 Abyssus 13 Infe 〈…〉 A Caution The nature of hell The inward positiue paines Vse 1 Reaâ—ons prouing it necessary to know that 〈…〉 re is an hell Vse 2. There is an hell Vse 3. ExhortatioÌ„ to the Ministers to warne the people hereof Obiect Reasons why sinners torments be so great in hell Heb. 10. 29 Reuel 9. 9. Vse 4. The secoÌ„d part of the coÌ„tinuance of the torments vpon the reprobates Reasons why reprobâ—tes be punished eternally Obiect Vse 1 The execution of the senteÌ„ce vpon the Elect. Reasons why I speak sparingly of heauenly ioyes Vse 〈◊〉 Vse 2. Vse 3. Of the ioyes of heauen Sect. 20. The Conclusion Mat. 26. 40 A prayer
was not so generall but some few eying as Augustine said the Chaffe more then the Wheate of my Corne disliked somethings causelesse so that which one said is true that foelices essent Artes si de illis soli artifices judicarent but when the fooles of the people fall a censuring aboue their slipper then then they to extoll themselues take their Teachers to be madde and void of common sense if they be zealous in Gods cause and so Christ himselfe was taken as is in Mark 3. 21. Ioh. 10. 20. and so the Abderits did Democritus who sent for Hypocrates to giue him Helleber to cure his madnesse virtutis laborem in saniam arbitrantes who comming and admiring his Wisedome told them that they more needed Helleber then He And therefore I say with Paul Whether we be out of our wits or in our wits we are to God and you and for my part I acknowledge with Austine that facile est vt quisque vincat Augustinum sed videris vtrum veritate an clamore easie it is to depraue my labours but let them see whether they doe it by vniust clamours or by truth and with Hierome likewise Breniter respondeo nunquam me haereticis pepercisse sed omni egisse studio vt hostes Ecclesiae mei quoque hostes fierent I neuer spared grosse transgressors though truth bred me much hatred and I had the more enemies thereby but euer plainely and openly reproued them and therefore often want there fauourable allowance in my proceedings and no matter For if I yet pleased men I should not be the Seruant of Christ The issue then was that my name was not only made a Tenis-ball Table-talke but withall I was complained vpon to the Ecclesiasticall Magistrate where I was faine to answere it and besides was in priuate so sharpely rebuked of such as hard me not as vnworthy of the name of a Minister so that I might well complaine with Hierome Ita nomen meum frequenter assumitur carpitur ac si de libro viuentium deletus essem And although that be true which one saith Hominem ingenuum irrideri turpissimum cruciari humanum yet for my part I giue them thankes for as Plutarch teacheth it will make me more circumspect but because that optima non vllo causa tuente peâ—it I will vse only that Apologie which Sophocles did who being accused of dotage only recited a Conâ—edy called Oedipus Coloneus made lately by him demanding of the Iudges if that Comedy seemed to be made by a doter or madde man So I for my defence doe set forth the Sermon verbatim as I preached it not suppressing nor altering any one clause only I confesse that in the penning thereof as all men vse in the like my penne ranne somewhat swift which made euery part of the Sermon the larger which I take to bee no fault for so I as with a Commentarie cleare what was obscure dilate what was briefly deliuered explain things mistaken adde some things further for the Readers benefit But Quam amanter fideliter moneo conscientia mihi testis est si paulo asperius requirunt tempora si minus cuÌ„ fructu meliora spero si imprudentius incommodius volui quod debui praestiti quod potui laudandum voâ—uisse non prestitisse ignoscendum gentle Reader peruse it throughly and iudge charitably and Gods grace be with thee and his blessing vpon thee that long thou maiest reade and much maiest thou profit to Gods glory thy comfort and benefit of his Church Pax praedicantibus gratia audientibus gloria Iesu Christo Amen Thine in the Lord while thou art the Lords Iohn Rogers The Table or Contents of the vvhole booke according to the Paragraphs Sect. 1. THe Preample or Induction to the Text the danger of security p. 1. Sect. 2. The specall occasion of choosing this text of watching pag. 6. The causes of the destruction of the City and Temple of Ierusalem pag. 9. Sect. 3. The first Doctrine gathered of the premises viz. That wee are not to set our hearts vpon any worldly thing seeing Ierusalem is destroyed pag. 10 11. The Vses teaching that 1. the world 2. riches 3. dainty fare 4. building apparell are momentany so of oppression and sacriledge ibid. and why we were sent and set in this world pag. 12. Sect 4. Diuers sorts of watchings and what it is to watch pag. 21. The subdiuision p. 23. Sect. 5. Of watching in generall pag 24. and the necessity thereof ibid. The second Doctrine that to watch concerneth all men generally ibid. Sect. 6. The first and second Vses are perswading all men to watch pag. 27. Sect. 7. The meaning of this word watcch p. 29. Sect. 8. The third Doctrine is against carnall security pag. 30 and of sobriety ibid. Sect 9. The first Vse for instruction to wath pag. 33. The second Vse for comfort to watchers pag. 36. Sect. 10. The first part of watching in speciall and the fourth Doctrine pag. 37 Sect. 11. The Vses 1. how pag. 40. 2 when 3. ouer whom wee are to watch The Institution of a childe p. 56. Who be the cheefe watchmen pag. 63. sleepy watchmen 67. robbers of watchmen 72 and wherein their cauils confuted pag. 84. Sect. 12. The helpes to watch are pag. 97. 1. to walke in the generall then 2. in the speciall callings of true Christians where iâ— a Diary to watch ibid. 3. to put on Gods panoply ib. 4. To keepe mutuall coniunction with our owne pastor 5. God stirres all his army royall to helpe vs. ibid. Sect. 13. The second part of our watching is to prepare to die in the Lord. pag. 131. Sect. 14. The fifth Doctrine is to prepare for Death pag. 136 Sect. 15. The first Vse of Obseruations pag. 139 for our generall and 2. for our speciall watch for death pag. 151. A Diary or weekely preparation for death pag. 156. The second Vse to minde vs of Death and the commodities thereof p. 161. The 3. Vse not to feare death p. 166. The 4. Vse against the contemners of of this watch of the terrors of Death pag. 174. The 5. Vse of the comfort of watching for death pag. 181. and of the benefits death bringeth vs with it pag. 184. The 6. Vse for thankefulnesse in deliuering from the second death pag. 188. Sect. 16. The third part of watching against Christs comming to iudgement pag. 191 Sect. 17. The sixt Doctrine to prepare for Christs comming to iudgement p. 194. and the necessity of this Doctrine ibid. Sect. 18. The Vse for confutation of Sadduces Epicures denying this doctrine pag. 201 Sect. 19. The 13. Motiues to stirre vs to watch for Christs comming to iudgement pag. 203. whereof the 1. is taken from the names of that day p. 211. 2. from the signes forerunning 209. 3. from the vncertainty of that day 211 4. from the manner
be and therefore must be obayed 3. There is not a more effectuall doctrine to rouse the sluggard then to heare the drumme of death and Gods iudgement sounding in his secure soule and eares 4. Watchfulnes is profitable to stirre vs vp to serue God sincerely without Hypocrisie 2. It will cause vs to suruey our liues and iudge our selues 3. It will pull downe our pride and cause vs loath the least thing that troubleth or hindereth our reckoning in that day whether of the first or latter iudgement 4. It will cause vs make no account of this world then of an Inne or baiting place but ioy to depart from iâ— for heere can I goe about no good thing but Satan or the world or my â—â—sts molest me and many excellent â—en haue fallen sorely for want of watching 5. If I can watch without ceasing I shall get in each action the peace of conscience which is an vncomparable iewel I shall be as a good steaward accountable to God of my talents without distrust I shall stop the mouths of my aduersaries and cause my religion to be well spoken off by my godly conuersation and be ready when death summoneth and God cals me to iudgement The first vse we are to make heereof serues for admonition to all men that seeing watchfulnes is thus necessarie profitable that we awake from the sleepe of sinne and death and trimme vp our lampes to meete our blessed bridgroome and no longer with the sluggard plead for sleepe yet a little sleepe a little slumber a little foulling of the hands to sleepe c. Prou. 24. 33. Least pouerty commeth vpon vs as on that trauelleth by the way and necessity like an armed man 2. Seeing this doctrine concerneth all men generally rich as poore wise as foolish all men are speedi y to watch and awake betimes we see how euery man is ready and wise to coine excuses to draw their neckes from vnder Christs yoake and burthen how easie and light so euer vsing all exceptions and exemptions and so shift of this Mandate as not appertaining vnto them as now at least and wi I not seeme to them so peremptorie but in some cases admits relaxation a common but a pestilent sicknes infecting all the sonnes of Adam we see how Adam and Euah had their peraduentures and excuses Gen 3. 3. The recusant ghuests had their vnmannerly demurres and made light to come to the wedding Luke 14. 24. Martha was busie in prouiding Christs dinner Luke 10. 42. A good worke doubtles but on thing was necessarie the Lawyers could not abide to be rebuked Luke 11. 45. And when our Sauiour exhorted all to watch Peter expecting exemption to some asketh if he spake to all Luke 12. 41. So likewise heere it is like they looked for a prerogatiue but our Sauiour preuents them saying Those things that I say vnto you I say vnto all watch Therefore beloued let vs all as one man buckle our selues to this weighty worke and know that all men must die and come to iudgement and therefore happy is he that is best prepared for it this is a more precious worke then to purchase lands or buy oxen yea then to dine Christ himselfe or flee to Tharsus as Ionah from the face of the Lord. O Lord open we beseech thee our drowsie eies that we sleepe not in death least the enemie say I haue preuailed against him or where is now thy God and thus farre as now of the necessity of this Text and of watchfulnes The next point is to seeke out the nature of this watchword which I suppose is more euidently apparant as colours of contrarie die or hue by the contrary sense or speech Now the contrary tearme to watchfulnes is to be sleepy carelesse or secure how matters fare or fall well or ill Therefore in saying watch our Sauiour meaneth sleepe not as we read in Mar. 13. 35. 36. Watch therefore c. least he find you sleeping And in 1. Thess. 5. 6. Let vs not sleepe but watch and be sober Now whereas there is a naturall sleepe a deadly sleepe or sleepe in death and a spirituall sleepe heere the spirituall sleepe is only ment which is a kind of dulnes of spirit a satiety and vnaptnes to any godly exercise as drowned in prosperity or carnall contents and besotted in sinne whereby he looseth all feeling in heauenly things as if he were in a naturall sleepe or sicke of a lethargie whereof men die sleeping or without feeling and this sleepe our Sauiour Christ Iesus impliedly vnder this word watch as being the Antithesis therof commandeth vs to a voyd as the sorest enemie to watchfulnes whereof I raise this doctrine If we intend to lead godly liues and to prepare our selues for death and for Christs appearing in iudgement we must not sleepe in sinne nor fuffer our selues to be ouertaken with carnall security or carelesse satietie in heauenly things the doctrine is proued out of the afore named testimonies in Mar. 13. 36. and 1. Thess. 5. 6. Where the Apostle teacheth that the Thessalonians were not now in darknes that that day should come vpon them as a theefe but were the children of light and for that cause were not to sleepe but to watch and be sober this sobriety also is a spirituall temperance and moderation in the vse of the things of this life least we become fettered and drunken as it were with the allurements and delights thereof so Rom. 13. 11. He sheweth that howsoeuer formerly they slept in security and sinne without remorse or regard whether to please or displease the Lord yet now being conuerted to Christ and euery moment expecting both for death and his comming to iudgment it was time to awake from this sleepe to cast away all stupidity of minde all security of life all pampering of the flesh and to awake to God to put of the old man and to put on Christ Iesus the like places we haue in Ephes. 5. 14. out of Isai. 60. 1. Examples shewe what harme security bringeth as to the old world Sodomits and men of Laish Luke 17. 26. 28. Iudg. 18. 7. and Deut. 29. 19. 20. Psal. 10. 6. 12. 36. 2. 49. 7. c. And as no disease is so desperate or past recouery as that which groweth vpon a man so extreamly that he hath no sense or feeling thereof or which ouerwhelmeth him with a sweetnes delight or sleepines as doe the Lethargie consumptions and strong poisons so is there no sinne so pernitious as that which pricketh not the conscience as this sleepie security and such as we take to be small or no sinnes as sinnes of custome gainfull sinnes as vsury cunnicatching c. sinnes of sport negligences sinnes of omission and of ignorance c. or such as we feele a holines in the doing thereof as in all sorts of idolatry and superstitions worships humaine inuentions in Gods seruice as in praying and praising
kill vs neither booteth it vs to waste our goods on Physitians to keepe vs froÌ„ it for albeit they promise faire yet they their babes die as soon as others our Lawers cannot in this book-case plead no not for their owne liues no King so welthy no Sampson so stout no horse so swift no spear so long no armor of proof so sure but as the Behemoth Leuiathan he scorneth all Therefore to preuent all the hurts harms that accoÌ„pany Death such as die vnprepared I gather this doctrine All Gods children must whilest they liue heere seeing they know they must die bee exceeding carefull to watch and wake for Deaths comming whensoeuer it be least it come suddenly vpon them and so surprise and take them away vnawares and vnprepared the proofes be in Isa. 38. 1. The Lord said to Hezekiah by Isaiah Put thine house in order for thou shalt die and not liue And this did all the godly Fathers before their death as Abraham disposed and prouided for his children before his death Gen 25. 5. 6. Isaak Iacob blessed their children Gen. 27. and 48. and 49. so did Moses blesse the twelue Tribes exhorting them also to serue the Lord and the like did Ioshua Deutr. 33. Iosh 23. and 24. and Dauid did the like prouiding further for the Temple and the functions thereof 1. Chron. 22. to the end of that booke that God might bee serued after his death better then while he liued Abraham Iacob and Ioseph had an holy care for their buriall Gen. 23. and 49. and 50. Simon and Paul desired to die in peace and bee with Christ our Sauiour and Steuen commended their soules to God forgaue and prayed for their enemies c. Then Moses desired God to teach him to number his dayes that he might apply his heart to wisedome Psal. 90. 12â— This also by a voyce from heauen is confirmed to be a blessed thing as Reu. 14. 13. Blessed are the dead which hereafter die in the Lord euen so saith the Spirit for they rest from their labors and their works follow them And contrarily how fearefull it is to die vnprepared we see in that Corne hoorder who when hee made most account to eat drinke take his ease and be merry that night his soule was taken from him Luk. 12. 15. to 23. Reasons ratifie this truth likewise 1. All our former watchings ouer all our life is lost labour if in this point we become sleepy and secure 2. To die is one of the greatest works and most dangerous roâ—kes mans life is subiect vnto if heere wee make shippewracke wee are vndone for euer for what auaileth it to liue godly and die wickedly not one iot as Ezech. 18. 24. 3. At our death time Satan is most subtle busie and fierce to ouerthrow our faith for if now hee preuaileth against vs he hath gotten his wished desire but if now he be vanquished he is out of hope euer to preuaile and so layeth downe the bucklers at our feete for euer therefore stands it vs much on hand to watch and for want hereof many goe meerely to the pit of perdition 4. Death by this premeditation and preparation will be more welcome vnto vs for dangers foreseene are lesse greeuous 5. I shall more easily contemne this world by often thinking that I am a stranger in it and abstaine from many sinnes which otherwise I would commit and will repent of all my sins committed and omitted and the rather because all Gods Elect did so and were saued and so shall I. 6. God commands vs to watch for commanding vs to watch for the day of iudgement he will haue vs make a godly death for as wee die so shall wee be iudged and therefore must bee watchfull and pray much for a godly end 7. If we performe this duty many commodities accompany it if not vndoubted damnation to all that die in sin vnrepented for death in it selfe is the way to hell to the wicked but to the godly a portall by which the soule passeth out of the fraile body to heauen or is as the Angell that guided Peter out of prison and sets them at liberty Acts 12. 8. 9. whereas to the wicked it is a cruell Sergeant to arest and cast them into prison The first vse serues for instruction for my vigilant Christian how hee is to watch generall and speciall for death The first generall care whereof is in leading a godly life and then shall hee be sure of a godly and blessed death for eternall life hath three degrees one in this life when a man leades a new sanctified heauenly life and can say truely that now hee liues not but Christ liueth in him Galath 2. 20. and this all such can say as doe vnfainedly repent beleeue and obey iustified from and sanctified against their sinnes and haue the peace of Conscience with other good gifts graces of the holy spirit which are the earnest penny of their saluation The second degree is in the end of this life at our death when the body goeth to the earth and soule to God the third at the last iudgement when body and soule revnited doe ioyntly enter into eternall blisse and of this first watch I haue spoken in the first part before Then secondly we must watch and be in readinesse for the second degree of eternall life euen for death for man goeth to the house of his age as Eccles. 12. 5. that is towards his graue and therefore must prepare for it and labour to pluck out of our hearts that erroneous imagination wherewith euery man naturally blesseth himselfe thinking so highly of himselfe that though hee had one foot in the graue yet beleeues hee shall not yet die and what a folly is it for man to stumble thus at the threshold ere they be aware of the house many charge and chide olde age to come vpon them vnexpected but who compelleth them thus falsly to conclude So if any complaine of Deaths vnlooked-for approach wee may answer Who bade them bee so foolish as not to looke for him Cruell and vnmercifull Death makes league with no man though as Isai saith chap. 28. 15. 18. The wicked make a league with Death that is in the fond imagination thinking that Death will not come neere them though all the world should be destroyed and seeing this naturall corruption is in euery mans heart we must daily fight against it and expell it out for so long as it preuailes we shall be vtterly vnfit to make any preparation for death but will bee like the foolish debtor that keepes no account of his debt and then maruells how the Creditor should remember to demand it thou hast owed this debt euer since thou wast borne and before thou wast borne and is it strange that now after some yeares past thou art called vpon for it what if the day of payment be not
trimme the chambers and vvhat not that so they may be freed from all blame receiue their Master with ioy and be of him commended and rewarded So though Gods Elect be through the whole course of their liues and for death also very watchfull that so they may bee approued of God come hee when he please to iudgement yet if by Gods messengers they bee aduertised that his comming is by infallible signes at hand then they prepare and trimme their lamps a fresh and so vse to the two former a third more speciall watch and so a threefold Cable will not bee soone burst and thrise blessed are those seruants whom their Lord when hee commeth shall find so doing Luk. 12. 43. which being so I out of this third member and sense of my text arise this doctrine Whosoeuer will escape the dreadfull sentence of condemnation in the day of Iudgement and be receiued to eternall glory must most carefully watch for our Sauiour Christ Iesus comming to iudgement Before I descend to the proofes of this doctrine so little respected of many I will shew the necessity therof that so my godly Christian may be perswaded more carefully to stand vpon his watch As first there is not a more effectuall Doctrine to rouse the sluggard from his deadly security and sleeping in sinne then to blow in his â—are this fearefull trumpet to call him to iudgement and in time prepare for it no man almost so dead in sinne but will be awaked at this Alarum 2. Who seeth not the sensuall licentiousnesse of this age we liue in that they neyther regard heauen nor hell but as an horse to the battell rush vpon the pikes of all wickednesse with greedines and therefore ought to be put in minde and terrified with Gods iudgements allured with his promises for the â—ife to come 3. A booke case it is that all must die and come to iudgement Heb. 9. 27. Rom. 14. 10. 12. and 2. Corinth 5. 10. 11. as thou tenderest then thy saluation remember that thou art a man a Christian in that thou art a man needs must thou die yet not as a beast to be quite extinguiâ—hed for thy body shall but rest and sleepe a while in the graue and for that terme of time thy soule shalâ— be carried into a region of weale or woe And in that thou art a Christian belieue this article of the Christian faith that thou must in body and soule rise come to iudgment and therfore prepare for it that now for it is high time and thou hast idled ouer-long and it is ouer-late to make any delay 4. Sathan mans deadly enemy labours to hide from vs this day so fearefull and faine vvould perswade vs that there shall bee no day of iudgement and preuaileth with all Mockers Sadduces and Atheists his schollers though he can neuer perswade himselfe therein which makes him beleeue and tremble Iam 2. 19. and though it be yet it is not in haste for the daies are prolonged Ezech. 11. 3. and 12. 22. out and though it come it shall not come so suddenly but a man may make somâ— shift to hide him in that throng or haue respit to say his prayers or cry Lord haue mercy vpon mee and marke it will Satan say iâ— thou shouldst entertaine such frightfull meditations of death of hell of iudgement c. they would depriue a man of all worldly comforts make them weary of their liues therefore needfull it is for them to know how it is likely to fare vvith them if they repent not and I would that but the very remembrance of that day which is so fearefull to Sathan that it causeth him to feare and tremble and which should make rich men weepe and howle Iam. 2. 19. and 5. 1. were deepely infixed in our hearts and then should it not greatly need to call vpon them once twice thrice to watch for then euery man would be a Niniuite Ion. 3. 6. and would at euery temptation remember this counting day whereas now alas no sooner is the thunder-clappe of Gods temporall iudgements past but with Pharaoh their hearts be hardned with Israel they repent of reformation and with hogge and dogge returne to their weltring in the mire and to their olde vomit as though there were no God no heauen no iudgement no hell 5. The world is wholly drowned in infidelity Luke 18. 8. and needs must bee conuinced thereof and drawne to repentance faith and new obedience that wee all may cheerefully meete the Lord in the clouds and bee saued 6. The due meditation vpon this day will enforce vs to contemne the world and all the vanities thereof Seeing then they must be fired and we iudged for abusing them hee that beleeueth this will soone contemne all present vanities and hasten to future felicitie and euer will be thankefull to God for giuing him this warning to pul the stings of that day out of his conscience before dooms day come that so that day bee not terrible vnto him but a ioyfull wedding day translating the nature of it from a day of iudgment to a day of redemption conuerting it from the door of hell to the blessed gate of heauen 7. This doctrine of the last iudgement is moreouer in sundry respects profitable for 1. It will stirre vs vp to serue God sincerely without hypocrisie 2. It will cause vs suruay our liues and iudge our selues that we be not iudged of the Lord it will also pull downe our pride and loath the best thing that will hinder our reckoning in that day 3. It will cause vs make no more account of this world then of an Inne or baiting-place and to ioy that wee haue occasion to leaue it and the vanities thereof 4. It is Gods day of redemption and our yeare of Iubely to warne vs to enter into the possession prepared for vs before all worlds Thus of the premises wee see that this watch appertaineth to all men and that none must refuse this so necessary a worke Now this Doctrine is proued true and sound and is confirmed in Math. 24. 42. and 25. all c. Mark 13. 33. out Luke 12. 35. to 49. and 17. 20. out and 21. 25. to 37. Iohn 5. 27. c. 1. Thes. 4. 15. out and 5. 1. to 12. and 2. Thes. 1. 7. out and 〈◊〉 Tim 408. Apoc. 20. 12. out and 22. 20. all which places call and exhort vs to watch and prepare our selues for this great day This is figured in Exod. 19. as the Lord commanded Moses to sanctifie the people against the third day so Christ bids 〈◊〉 against doomes day 2. as God gaue signes of his comming so did Christ. 3. as Moses brought the people to meet the Lord so the Angels gather the Elect to iudgement 4. as the people 〈◊〉 the thunders and trumpets so shall they feare in that day 5. as God then deliuered the Law so then will hee iudge