expressed in the counterpane that which is presently and at all times due must continually be in readinesse Thirdly we must labour to meditate often and seriously of our death and of the state of the dead whereunto wee all hasten for rich poore shall lie down alike in the dust and the wormes shall couer them saith Iob. chap. 21. 23. to 26. but because our selfe-loue and world inesse is so great that wee account nothing so bitter and vntoothsome as the meditations of our departure as Ecclus. 41. 1. O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions vnto the man that hath nothing to vexe him and that hath prosperitie in all things yea vnto him that is able to receiue meate and therfore let vs strengthen this practice with prayer as did Dauid and Moses Psal. 39. 4. and 90. 12. so wee may bee inabled to resolue our selues of death continually for how soeuer by a generall speculation wee thinke sometimes something of our ends yet vnlesse the spirit of God be our Schoolmaster to teach vs this duty wee shall bee neuer able soundly to resolue our selues of the presence and the speedines of death for hee alone must lighten our mindes with knowledge and fill our hearts with his grace that wee may rightly consider hereof and so esteeme of euery day and houre as if it were the very day and houre of our death So the dangers foreseene will be lesse greeuous and we shall more easily contemn this world with the vanities thereof and keepe our selues in good fashion according to the Prouerbe Remember the end and thou shalt neuer doe amisse Ecclus. 7. 36. and approoue right Christians for as saith Gregorie The life of a Christian is nothing else but a continuall meditation of Death and as a watchman euer thinketh and looketh for the enemies comming and therefore will not sleepe so must wee often meditate of death and make account that euery present day shal be our dying day and euery night our bed to be our graue and so for that remnant of time wee haue to liue euer walke in the feare of God and so hee shall neuer need to feare Death who by a godly life hath giuen due entertainment to the feare of God We must not onely be euery day willing to die but bee ready with oyle in our Lamps esteeming euery day the last day of our liues which that wee may the more cheerefully doe we must endeuour before death come to pull out the stings of death that is the power strength thereof by true repentance and faith in Christ Iesus Sampson was soone vanquished when the Philistines found where his great strength lay and thou mayest put safely a serpent in thy bosome if thou pull out his sting so take sinne away which is the sting of Death then may Death as a Bee without a sting hum and buzze about thine eares but not harme thee wherefore if wee would liue when we are dead wee must die to sinne and to the world and flesh while we are aliue and not omit these duties 1. To humble our selues for all our sinnes past confessing them wholly against our selues and in prayer crying instantly to God for pardon of them 2. For the time to come to turne to God and to carry a purpose resolution and endeuour in all things to reforme both heart and life according to Gods word 3. We must euer beleeue in Christ by whom the sting of death is taken out for they onely feare Death who feare and doubt whether Christ died for them if then Death hath bin slaine by Christ Iesus then now to the faithfull it is no death but a sleepe a separaration a passing from the world and a going vp to God a disioyning of the soule from the body Philip. 1. 22. 23. Ioh. 13. 3. and a consecration as if wee said it is a solemne ceremony by which the faithful are wholly consecrated and dedicated vnto God to the end that hereafter they should render vnto him no other sacrifice nor exercise but to sing and set forth the prayses of God to sanctifie his holy name and so it is called Baptisme also for that by Death we passe as Israell through the red Sea and Iordan to the Holy Land of the liuing for the thing that maketh vs most feare death is that we behold it in the myrrour of the Law which sets it forth vnto vs vnder a shape and shew that is very fearefull to looke vnto and vnder the forme of a Sergeant armed with the anger and wrath of God and accompanied and guarded with all the threats and curses of the Law against all those that violate transgresse the same who commeth violently and implacably to serue his writ to arest vs to appeare before Gods high Tribunall all excuses set apart and to receiue the sentence of damnation to hel fire eternally without ease or release baile or maine-prize which dealing of Death is so terrible to the flesh and soule of a sinner that the very remembrance of it is exceeding bitter to a man that is sowsed and soaked in the pleasures of this world for it now flattereth none regardeth no persons weigheth not friendship careth not for rewards to looke vnto but in imagination is very grimme ougly and cruell and killeth downe-right without mercy where it hitteth and who can abide his comming Now to free vs from this sight fright and feare we are to behold Death in the myrrour of the Gospell stinglesse disarmed and conquered by Christ and so swallowed vp in victory for vs his Beloued and Elect. 5. Seeing then that the sting of death is sinne and that the power and force of euery mans particular death and iudgement lieth in his owne sinnes wee must heerein be exceeding watchful to spend our time and study in vsing all good meanes that our sinnes may be remoued and pardoned for see how many sinnes be in thee so many stings of sinne be in thee also which wound thy soule to death therefore let not one sin remain for which thou hast not humbled thy selfe and repented seriously and if we will liue eternally let vs begin to liue that eterna'l life before wee die which is the first degree of eternity Let vs now rise to a new life by the first resurrection that we may haue part in the latter Reuel 20. 6. and now labour for sauing knowledge that we need not be Catechized on our death-bed Now labour we for true peace of conscience that we be not to agree with our aduersary when we are arested and when it is too late we hauing nothing to pay yet we see to our sorrow that of all businesse this is least respected much care is for the tenement the body little for the tenant the soule and least for the Landlord Christ Iesus But such as hasten not their worke shew they looke not for their Master and they that
of their resurrection 211 5. from the generality of the iudgement 219 6. from the manner of their appearing p. 240 7. from the place where they shall appear 243 8 of two special signes foregoing his comming 252. 9. of Christs comming to iudgement 285. 10. of separating the elect from the reprobates 269. 11. of Christs proceeding in iudgement pag. 282. 12. of denouncing the sentence vpon both 297. 13. of the execution of the sentence with the Vses of euery of of these thirteene Motiues in their proper places ibid. Sect. 20. The conclusion of the whole with an exhortation to watch pag. 364. A prayer ibid. THE CHRISTIANS WATCH PREPARING HOW TO LIVE how to die and to be discharged at the day of Iudgement and so enioy life eternall Mark 13. 37. Watch WOnderfull and euery â—â—ay fearefull was the sleepy and carnall security 〈◊〉 of 〈◊〉 〈◊〉 King of Babilon described 〈◊〉 〈◊〉 who being on euery sidâ— i 〈…〉 with dangers 〈◊〉 as first 〈◊〉 in the high d 〈…〉 of Almighty God for his cruelty oppressing of Gods Church people 〈◊〉 14. 6. whose City and Temple his grandfather had spoyled destroyed 〈◊〉 King 25. and 〈…〉 c. Ier. 5◠〈◊〉 Then 〈◊〉 for giuing his people and himselfe to idolatry superstition Iâ—râ—m 51. 44. 52. Dan. 5. 4. As also to DiuinatioÌ„s Sorceries Enâ—chantments Don. 2. 2. Isa. 47. 9. and lastly for his Sacriledge and his prophaning of the holy vessels of the Temple and blaspheming the Lord Dan. 5. 3. 23. Then besides hee had Darius and Cyrus besieging the Citty without and ready to take it and within had his owne subiects ready for his tyranny ouer them to cut his throat and of them his principall Courtiers as Gadata whom he had caused a little before to be gelded and Gobryas whose s 〈…〉 hee had slaine in hunting who to be reuenged conspired against him b 〈…〉 yed the 〈◊〉 and brought in 〈◊〉 Aâ—my â—et 〈◊〉 this case and danger 〈…〉 ring â—othing 〈◊〉 confident in the strength and defence of the City which was compassed â—oth with high walls and with the great riuer 〈◊〉 〈◊〉 also they had prouision â—ayd vp in the Cittie 〈◊〉 〈◊〉 y 〈…〉 and more which made him so 〈◊〉 that â—ee made a great feast to a thousand of his Princes and to 〈◊〉 against God his people whoâ—â—ee kept captiue in his drunken vaine â—â—e commanded to bring him the golden and siluer vessels which his Father Nâ—buchadnezzar had brought from the Temple in Ierusalem that the King and his Princes and his Concubines might drinke therein not for any necessary and sober vse which had beene too much Leuit. 27. 28. but in this drunken and lasciuious feast to aduance himselfe his power aboue God and that before his druncken companions and harlots and thereupon which was the greatest impiety of al they praysed their gods of gold and siluer brasse iron wood and stone not onely giuing them the honor of their plenty and feasting as was the manner of the Heathen in the beginning of their feasts to sacrifice vnto their Gods but they ascribed also this victory vnto their Idols when these vessels were taken from the Temple in Ierusalem as though their filthy Idols were stronger and more mighty then the God of Israel Whereupon his iudgement was immediatly written ouer against the Candlesticke vpon the plaster of the wâ—ll of the Kings Pallace and the King saw the palme of the hand that wrote And according to the contents of this writing read and expounded by Daniel was Balthazar that same night slaine and the City vtterly destroyed Dan. 5. Isa 14. 4. 22. and 47. 11. and 21 41 And that by this stratageme while they were feasting Cytus caused the riuer Buphrates to be diuided into diuers channels and so made it pasable and then his army passed ouer and by the guiding of Gadata and Gobrias they entred into the Cittie and these two Courtiers slew him See what security and slouth bringeth vpon men and whole kingdomes when no danger and warning as Daniel telleth Balthasar will serue Dan. 5. 22. and therefore his vanie glorious feast became his funerall feasts and as of this Balthasar so it fareth with all brutish and secure worldlings and sensuall liuers this day who though they liue in their sinns end thereupon in the Lords danger and hatred and wot not how soone for their domerits the Lord will by death take them away then bring them to iudgment yet in this deadly taking are they so sleepy and secure so full of ioy and gladness when they should giue themselues to fasting weeping mourning to preuent Gods iudgements that they put farre from them the euill day and approach to the seate of iniquitie as though no euill could happen to them giue themselues to feasting ryot excesse that the Lord in the midst of their drunkenness taketh them suddenly away most fearefully vnprepared for death or finall iudgment but as they liued beastly so they dye strangely Wherefore purposing the holy Trinitie assisting mee to deliuer vnto you my brethren holy and beloued in the Lord some word of exhortation and considering in respect of the premises that the chiefest things euery one ought to be most careful of as long as they liue are first how to liue according to Gods holy will during our life heere Secondly how to leaue this life in Gods feare and fauour and full hope of a better life and Thirdly how to be discharged before Gods tribunall in the day of iudgement and so enioy life eternall In which 3. poynts wholly standeth the glory of God and mans welfare so much as of man can be sought for whervpon for effecting of the premises 〈◊〉 at this instant can thinke of nothing more behoofull then to stirre vp your hearts to Christian watchfulnes for the time present and for the day of death and of our appearing before the Sonne of God at the generall iudgement Which taske if we faithfully perform we shall be blessed in life happy in death yea and for euer after death dwell with God in heauen Now for the fundamentall ground of this exhortation I chuse this Scripture which directeth vs to examine 1 The occasion of this exhortation 2 The meaning and parts thereof 3 The instructions and vses for knowledge and conscience wee are to gather hereof And for the first the occasion may be gathered out of Math. 23 where our Sauiour denouÌ„ceth woes against the Scribes Pharises threatning them destruction and desolation Whereat his Disciples being much astonied thinke it vnpossible that their Temple should be destroyed vnlesse the whole world should come to an end and be destroyed with it wherefore as they departed out of the Temple one of his disciples shewed him how fortified the Temple was how great were the stones and strong the buildings and indeed it was the stareliest strongest
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
in Reuel 16. 15. Christ againe calleth them blessed who watch and keepe their garments least they walke naked and men see their filthtnesse c. Reasons enforce the doctrine as first God commands vs to watch which he would not were it not behoouefull and needfull for vs. Secondly the imminent dangers we stand in perswade thereunto as the corruption of our nature prone to sinne and to all mischiefe Sathans manifold assaults and temptations certaine vncertaine death Gods wrath and vnsupportable iudgements the baits and allurements of this life as with so many cartropes pulling vs to sinne and damnation crosses and death in euery creature we vse and vnder euery stone lurketh a Scorpion ready to sting vs to death if wee bee not vigilant and constant in prayer Thirdly the benefites redounding to vs hereof should set vs forward to this dutie as namely first we shall liue righteously and glorifie God in all our dealings secondly we shall be as in compleate harnesse appointed against Sathan the world sinne and our owne concupiscences thirdly be helpfull to men fourthly hurtfull to none fifthly Blessed of God in this life sixthly most happie in the life to come c. which the Lord of glory grant vs all to doe The first vse we are to make of this sad doctrine serues to instruct vs wherein we are not to watch and wherein according to our Sauiours will we must watch where we are to vnderstand that our Sauiours minde is not in watching we should forbeare naturall sleep which is as needfull and profitable for vs as is our food vnlesse it be for some part of the night that we awake to God and in that silent and solitarie time giue our selues to prayer So Dauid saith he remembred God in his bedde and thought vpon him when he was waking Psal. 63. 1. 7. At midnight rose vp to giue God thankes Psal. 119. 62. And euery night washed his bedde and watered his couch with teares Psal. 6. 6. and good reason had he so to doe For this was the most conuenient time to speake without interruption and talke at large and most familiarly with his God which worke in truth was to be preferred before any sleepe Then in the day time He was so taken vp with the affaires of the kingdome that he often had no time to call vpon God in priuate and therefore would rise at midnight to pray praise the Lord. So our Sauiour when for the presse of the people and his indefatigable labour in preaching and teaching the people and working of miracles he could not talke with his God in prayer He would goe out to the mount to pray and spend the whole night therein Luk. 6. 12. and 21. 37. And so shou'd we doe for the night is the fittest time for this holy worke for then may wee haue elbow roome inough without any disturbance of wife children family or friends nor yet of secular affaires to examine our hearts if Christ called vs at midnight to iudgement or at cocke-crowing or in the dawning Mark 13. 35. we might euery way be ready prepared and waking yea walking with our God and also to powre out our hearts to our good and mercifull God in prayer and be heard And yet this is no warrant for swinish wretches who if they pray at all neuer pray but in their beds and that so drunken drowsiely and sleepingly that in the middest of their lip-labour deuotion they fall asleepe and withall ioy and comfort themselues yea bragge it out that they euer fall asleepe in a good worke that is as if they said they were ouertaken with sleepe in abusing Gods Maiestie with their lippe-labour prayer taking his name in vaine and offering vnto him the sacrifice of fooles Eccle. 5. 17. and 6. 1. But by watching the Lord warneth vs to be vigilant and carefull ouer our whole liues and euery part thereof that Satan with his subtilties and sleights nor yet the world with the enticements thereof nor sinne with his deceitfulnesse nor our owne nature with the lusts and corruptions therof draw vs from our faith and profession or from our loyall obedience to the Lord and so defeate vs of our ioyfull victory and hopefull triumph in that great day ouer all gods and our enemies and withall depriue vs of our vncorruptible crowne of glory and for this cause must wee euer imitate the Hare who though shee sleepeth yet neuer closeth her eyes together but euer pricketh vp her cares to listen if any dog barke or trace after her so though wee sleepe our hearts euer must bee awake and with Iob must feare and examine all our waies and know that in this holy worke we haue no greater enemy then our selues and therefore as our houshold and euer flattering foe we must watch and distrust all our actions and as vnder an yron locke keepe in and vnder all our thoughts words and workes else they will lay broad open the gates of our soules for Sathans complices to enter in and robbe vs of all graces temporall and spirituall and then woe woe shall be vnto vs. Neither is this all our charge though this bee more then well we can discharge but wee must further watch ouer such as God chargeth vs withall as first the Husband ouer his wife that as before she was married to him she was ospoused to a better husband euen in Baptisme to Christ Iesus and at his hand receiued her to be his helper vpon condition to see her keepe faith and truth to her first husband So must he carefully watch ouer her that shee breake not faith nor promise in any case but daily walke more and more worthy of the Lord in all sinceritie good conscience faith vnfained and all loyall and renewed obedience and seeing shee is the chiefest of her heauenly Fathers goods be sure to respect and keepe her in all honestie pietie and honour as the chiefest iewell of price committed to his safe custodie and in due time be readie to restore her to God her Father a pure and chast Matrone without spot or wrinckle For hauing vndertaken a charge hee must beautifie and adorne the same and say of her as Augustus of Rome I found it of bricke I leaue it of Marble which he may well and easily performe beeing first godly religious himselfe and know that his wife is his sweete garden wherein he must continually walke and his most gainfull vineyard wherein he is euer to be imployed neither will any I trow bee so fond as to thinke to reape commoditie from his vineyard if he plant not therein continually the choisest vines whatsoeuer they cost which set will quite cost and prune and dresse his trees nor to take delight and comfort of his garden if he be not carefull to weede it of all vnsauoury herbes and set therein the most vertuous and sweetest plants as are to bee found else madde were he that would
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
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
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
God in lip labour without feeling or attention of heart so charming sorcerie coniuring casting of figures and iudicial astronomie as also when we feele no guilt of sinne by reason of the hardnesse of our hearts and corruption of our liues as doe persumpters adulterers murtherers theeues swearers c. and yet take themselues to be cockesure by reason that sometimes they goe to Church mumble a few prayers by rote and tale or for that they pay their tythes fast c. As he Luk. 18. 11. and Isa. 65. 5. Or leade ciuill liues yet let such awake speedily from this deadly sleepe and know that now Satan preuaileth and keepes the possession when all is peace peace and thou in the broad way to damnation vnlesse in this quiet storme thou fall lustily to the tackling for thy shippe is in the quick sands ready to drowne fall therefore to speedy repentance crie to the Lord mightily thy ship sinketh procure his fauour in Christ shake of thy drowsinesse least as a sluggish souldiour thou loose the day and Satan get the victory The vse serues for instruction to Gods children to stand vpon their watch knowing that our whole life is a spirituall warfare and therefore beware thou loose not the field before the day of triumph come for we see how Sathan our Arch enemie knowing his time to be but short redoubleth his forces to vanquish vs therefore in this danger there is no sleeping for then the hungry roaring Lyon will deuoure vs but be we wise to preuent his stratagems and neuer thinke that we are stronger in faith nor holier in life then Satan dare aduenture vpon vs. He spâ—red not our Sauiour nor any of Gods Elect in any age nor estate of life What thinke ye of these pillars of the Church Peter and Andrew Iames and Iohn were they not Christs chosen and best beloued Apostles and most mortified men who had forsaken all for Christ and had of long time beene continually schooled by the Lord himselfe so that Peter had good reason to doubt that this commandement concerned them not and yet see what sadde and serious exhortation our Sauiour giueth them not to snort in security The mercifull God be gracious and mercifull vnto vs. Is our corruption so contagious so farre and wide crept and euery where so pestilent that in all the world not on man nor woman can be found who can say I neede not watch I may sleepe carelesse for thou Lord of thy goodnesse haste made my hill so strong my lampe ouerrunneth with oyle my siue talents haue gained ten and I my selfe am so wise so holy so mortified that I need no admonition I am holier then thou stand a part come not neere to me Isa. 65. 5. No no neither Peter nor Andrew Iames nor Iohn are exempted I say to you Take heede watch and pray and what I say to you I say to all none excepted watch sleepe not and why But for that securitie carelesnesse sleepe so inebriate mens minds as a continuall drunkennesse that they neither remember God to know his reuealed will nor stir vp themselues to reforme their liues nor yet arise from from this dead sleepe that Christ may giue them life And this deadnesse of heart that nothing can awake them with what pipe soeuer ye play what is it else but as in Christs time it was an infallible signe of the destruction of the Citie and Temple so now of the end of the world when Christ shall not finde as himselfe foretelleth faith vpon the earth 2. This serues for comfort to Gods Elect who in watching and prayer wholly submit themselues to Gods commandement doe most carefully shake off this drowsie sluggishnesse in the whole course of their liues not forgetting they must die be brought to iudgement and albeit they sometimes cannot chuse but slumber sleepe Matth. 25. 5. Yet are they full secure and carelesse there lampes purely burning and well stored with oyle for they replenished in hearts with faith and obedience in life haue euer a good conscience are euer prouided and are sure that there sinnes in Christ being pardoned no euill can befall them nor separate them from the loue of God Rom. 8. 38 39. But may euer with Dauid cheerefully sing I will lay me downe and also sleepe in peace for thou Lord only makest me dwell in safetie Psal. 4. 8. And what beloued can be more ioyfull and comfortable to vs then by these meanes now in this life to be interressed to Gods heauenly regalties and diuine priuiledges whereby this kingdome of grace wherein we thus conuerse is made an entry to the kingdome of glory and not now only but at our death will make vs sanctifiedly secure and ioyfull when then a farre off as saylers vpon the sea wee behold our long wished hauen and home and thereupon breaking vp our watch and ward doe confidently in sure faith and vndoubted hope of a glorious resurrection to life eternall commit our selues soules and bodies into the hands of our gracious God and thus farre of the Antithesis next of the Thesis it selfe which is watch This watchword I deuided into three parts for this life for death for iudgement In the first place I am to shew how we are to watch for this present life that so wee may liue according to Gods holy will while wee haue our aboade heere and be the while secured of Gods good acceptance of vs and all our doings and dealings wherefore of this first branch of watching I gather this doctrine viz. Seeing the whole lifo of a Christian is a continuall warfare full of labour and dangers and we enuironed on euery side with many and mightie fierce and malitious enemies we must while we liue in these earthy Taber nacles and tents as souldtours in the field and pilgrimes in the world in all carefulnesse pietie and sobrietie constantly watch ouer euery periode of our liues and all our actions that so wee may passe our daies religiously and holily according to Gods reuealed will during our naturall liues This proposition is thus prooued First our Sauiour here and in sundry places besides stirreth and commandeth his Disciples and vs all to watch and in Luk. 12. 35. to 49. largely discourseth of this point concluding againe and againe That blessed is that seruant whom the Lord when he commeth shall finde waking And Paul in 1. Cor. 15. 34. Exhorts vs to awake to liue righteously and not to sinne and 16. 13. To watch to stand fast in the faith to quite vs like men and be strong and Eph. 6. 18. To watch with all perseuerance and supplication for all Saints Where he makes watching a part of our Christian armour against Satan and all his power and so doth Peter 1. Epist. 5. 8. And the Angel of the Church of Sardis exhorteth her to awake and watch else threatneth to oome vpon her suddenly as a theefe Reuel 3. 2 3. and
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
and thy conscience vtterly to condemne and accuse thee then Christ sendeth his spirit to minde thee of his sufferings and holy couenant the Gospell setteth broad his holy promises the holy Spirit telleth thee that thou must not defile his temple the Angels thy blessed watchmen dread thy fall and labour to pull thee from this pit Satan watcheth for thy ruine to accuse thee the torments of hell as flames of lightning flash in the eyes of thy soule hell it selfe gapeth for thee the watchman of thy soule thundereth in thine eares crying stand in awe and sinne not thy profession proclaimeth high treason against the Almightie Christian fortitude encourageth to constancie the shame of the word and the preseruation of thy good name deterre and violently keepe thee backe the defiling of thy bed abusing thy wife blemishing thy posteritie make thee ashamed the loue of God of his word of his image in thee and her of the Church and of heauen disswade from this frencie yea chastitie in treateth thee to refraine from this vncleannesse the filthinesse of the fact and the troope of sinnes accompanying it crie shame vpon rhee Finally all creatures in heauen and earth Satan and reprobates accepted call vnto thee to imitate their obedience and loyaltie to thy Creatour Redeemer and Sanctifier and not to breake his couenant damne thy soule forfeit thy Baptisme and not receiue the grace of God in vaine see then how God himselfe by these helps and many more is a present defender of thy chastitie euen of this one gracious vertue and in the midst of thy temptaon opening thee away to escape with Ioseph 1. Cor. 10. 13. And as of this so of all other graces and of the whole man blessed be God euermore for his continuall constant watch ouer vs all both in life and death And therefore beloued thou being thus compassed with a cloud yea with all helps in heauen and earth be not wanting to help thy selfe be sober watch and pray let nothing hinder nor trouble thee in this holy course of life nor yet discourage thee but cheerefully goe on in this watch set thy selfe euer before the Lord walke with thy God let thy cheefest onely care be while thou liuest heere how daily and euermore to passe the time of thy peregrination heere according to Gods holy will reuealed in his sacred Word and so constantly and faithfully perseuering vnto death the Lord will giue thee a crowne of life Reuel 3. 10. which the Lord for his Christs sake grant thee and me Amen And so farre of watchfulnesse for this life Hauing discoursed hitherto how we ought to watch ouer ourselues during our liues thereby to liue according to Gods holy will and to be beloued and blessed of God in this life It followeth next to exhort my vigilant Christian to watch and wait for Christs comming to iudgement to receiue at his hands the Crowne of glory laid vp as the price and reward of a godly life according to Pauls exepctation saying I I haue fought a good fight and haue finished my course I haue kept the faith from henceforth is laid vp for mee the Crowne of righteousnesse which the Lord the righteous Iudge will giue me at that day and not to me onely but vnto all them also that loue his appearing 2. Tim 47. 8. And Peter saith Feed the flocke of God c. And when the chiefe Shepheard shall appeare yee shall receiue an incorruptible Crowne of Glory 1. Pet. 5. 2 4. This then should bee my Christians next Watch were it not that there lieth a soare and narrow bridge in the way for all flesh to passe ouer and that is death the meane and limit betweene life and iudgement for so wee reade It is appointed vnto men that they shall once die and after that commeth the Iudgement Heb. 9. 27. This is ineuitable and none be hee neuer so wise foolish strong weake ancient rich or poore or be he what hee can be shall escape but he must die Psal. 89 48. and 2. Sam. 14. 14 and therefore it is called the way of all the world Iosh. 23. 14. This is the set ordinance inuiolable Decree of God that euery one that commeth into this world commeth vpon this condition charge and arrest not to haue any longer rest stay or abode heere as haue the trees which are fastned heere by the rootes but quickly to passe away as doth the sliding and running water and then for euer to depart so soone as it shall please the Lord to call for him hence so that of all terrible things this is the most fearefull this is the last act of the Tragedy of mans miserable life to kill him dead and looke how Death leaueth vs so shall the last iudgement finde vs for in this act Sathan winneth or loseth all and to aggrauate the matter Death is not onely implacable sparing none which caused the Heathen though otherwise ouer-superstitious neuer to sacrifice to Death because it would bee bribed by no offerings nor prayers but vncertaine is his comming for we wot not when where nor after what manner it commeth but often when we least looke or wish him when we are worst prouided when we would faine yet a little dresse our lampes buy the oyle of Grace then commeth hee in poast and most terribly vexeth vs to the renting of soule and body and how in the very agonies of Death or in the point of our departure out of this life he handleth vs further then we see with our eyes which is dolefull enough we cannot tell and therefore cannot to any purpose command charge the watch In other cases we are inlightned by the word and our owne experience concurring Heere the word is silent and experience haue we none and which is more none of those men mentioned in the Old and New Testament to be raised from the dead as 1. Kin. 17. 22. and 2. Kin. 4. 34. 36. and 13. 21. and Math. 9. 25. 27. 52. Luke 7. 14. Ioh. 11. 44. Acts 9. 40 and 20. 10. nor yet Mat. 17. 3. spake a word nor left any thing in writing concerning the state of such as departed this life in that moment neyther what apparitions they saw at their last expiration nor what temptations what accusations of Sathan what manner of appearance before Christs tribunal sear how acquitted how condēned which if they had then shuld we haue spoken by sure experience known how to watch for the things done in Death but knowing nothing our wisdom is to speak nothing and seeing al men die some soon some late some after one fashion some after another but all full of sorrow and heauinesse as euery one that goeth to the house of mourning may perceiue it stands vs much on hand to watch for it and in all places at al houres to be ready appointed for it that watcheth vs in euery place at al houres of the night as day to
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
vaine when we haue done all we are so weake and corrupt yea and ignorant of this way by Deaths doore to Heauen but if the Lord assist vs with his holy spirit wee shall not misse of a prosperous voyage for if God be with vs who can be against vs and questionlesse he will be with vs if wee carefully keepe this watch and though wee know not the way further then with our eyes we see it yet he knowes it and euery balke and temptation and stumbling stone and will both put in our hearts how to answere euery temptation and as Peter out of prison will lead vs safely that nothing shall let vs for his owne Names sake And therefore let vs confidently sticke vnto the Lord and he will sticke vnto vs for hee hath said I will not faile thee neyther forsake thee Iosh. 1. 9. Heb. 13. 5. Luk. 22. 43. The second Vse serues to put vs in minde of Death for seeing it is thus conuenient profitable for vs to watch against Death and so dangerous and pernitious to forget death vntill it sodainly taketh vs away vnprepared we must subscribe to the iudgement of the godly and also of Heathen writers who would haue mans life to be but a meditation of Death because it meeteth both young old at euery stile and for that nothing is more dangerous nor comfortlesse to any then at an vnawares full of sinne and full of the world to be arrested by Death for if thou look about thee thou shalt finde Death painted in euery place and worke thou doest And therefore thinke vpon it not as thou wouldest of a thing that were to come or some deuised figment but euen as Gods messenger now present and withall not as a thing appertaining onely to others but belonging to thy selfe The Indian Gymnosophists called Brachmanes were so carefull to make their liues a continuall meditation of Death that they had their graues alwaies open before the gates of their houses to the end that at their going out and comming in they might euer be mindfull of their passage to death and this house of earth to wit our graues is the schoole of true wisedome where God teacheth those that be his the misery and vanity of this life and whereas the world considereth no more but the painted face of Iezabel shining gaily at a window and not the miserable and extreame parts of her which after her body was eaten vp of dogges God would haue to remaine whole that thereby as in a figure vvee might see that the world is another manner of thing indeed then it appeareth in shew and that we should in such wise consider the face of it as also to be mindfull also of the extreame griefes sorrowes wherein the glory of it endeth 2. King 9. 30. 1. Let vs then preuent this misery and thinke on our death for this will first make the proudest Peacocke â—ay downe his fairer feathers so often as hee thinketh vpon it though hee pricke them vp againe when hee draweth his eye from this glasse 2. It will make vs serue God sincerely the feare of whom is the beginning of wisedome Marriners while they saile peaceably giue themselues to all riot and disordered excesse but when the tempest beateth into their shippe and death is before their eyes they cry mightily to God so we rocked in the cradle of security as in a ship glutte the forbidden fruit but stricken in aduersity loath this life and labor for a better 3. The memory of Death causeth vs to know that none of these things can be called ours which wee cannot carry with vs out of this world and therfore while we haue time wee should doe all good with them we can 4. In what calling soeuer a man bee hee cannot choose but deale vprightlie in most things if he doe but remember hee must die for what ambitious man would be proud of his honour and offices seeing he must die when all honor wealth and glory shall forsake him and another shall step in his roome as proud as he and when his glasse is runne out another shall succeed him c. vntill Death catch all as fish in his nette and to what purpose should I hoord money or purchase Lands c. seeing that Nakednesse shall be my last end Iob 1. 21. Of the want of this consideration arise all errors deceits for vvho vvouâ—d haue a sparke of presumption to sinne that knevv his end shortly to bee dust and ashes or would make his belly his God that were sure shortly his belly should become worms meat or would bestow one penny in building that were perswaded the graue should become his Pallace or braue himselfe in braueries considering hee shall be turned hee knowes not how soone out of all yea out of house and home in a poore winding sheet Therefore beloued let vs adhorre all vanities which doe but make vs vnwilling to die and open the gates of our soules to all our spirituall enemies a rule in policy it is to vvatch and ward that City which is beseeged round about and such as vvould keepe their cities in flourishing estate must euer be watchfull as if their enemies were at the gates so our Sauiour seeing that wee haue enemies on euery side and that Death the terriblest enemie knocketh at our gates foreseeing the danger might come of our sleepie security commendeth to his Church and commandeth watchfulnesse and therefore let vs not bee wanting to our own saluation but euer desire the Lord to grant vs this grace to number our daies aright and aboue all to perswade our faithlesse hearts that wee cannot heere long continue but must die The next Vse serues for comfort against the feare of Death for 1. If against the comming of Death wee be watchfull and euery way prepared as is aboue said then need wee not feare Death for then we shall die in the Lord and the Angell and Gods Spirit pronounceth from Heauen that such are blessed as is Reucl. 14. 13. Blessed are the dead that die in the Lord from henceforth yea saith the Spirit for they rest from their labours and their workes follow them If then it be a blessed thing to die in the Lord we need not feare it for all manner of seare presupposeth some euill and danger for we are not afraid of a good thing but affect it offered vs and receiue it cheerefully If then wee be not in danger of the second death as none that die in the Lord are it is folly to dread it seeing it is a blessed thing If a towne be well furnished with victualls as was Babilon which was prouided for twenty yeares as writ Xenophen and Herodotus though the towne be besieged the people within are secure but being vnstored quaketh for fear whence we may iudge of what importance it is to preuent dangers and be well prepared in time for that which astonisheth many at their death
he now extenuate his mercy and presse his iustice to draw him to desperation so that now all his sinnes vvhich hee in his life-time committed vnrepented vvith so great facility shall violently at once rush vpon him as an armed host of bloudy enemies vvhich vvith open eyes hee shall novv to his shame and damnation behold oh how heauy and grieuous vvill they then seeme to bee vvhich formerly vveâ—â—-so sweet pleasant Thus the soule fighteth vvith painefull sickenesse heauy temptation and feare of Gods iudgement with many moâ— troubles temporall as spirituall at one instant on man a sicke and a dying man not vvoting vvhether to turne himselfe nor yet vvhat shift to make for if hee looke vpvvard hee seeth the sword of Gods iustice if downe-vvard his sinnes accusing him if to the time past all his vanities past like a shadow if to the time to come eternity it selfe and vvhat shall he doe recoyle to the body he cannot longer to abide in this sort he shall not be permitted but forsaking God in his life time shall be forsaken of God in Death if repentance preuent not and thus in the end the soule remoueth to his place and the body to the earth whence it came now this is thy case and therefore though we cannot escape Death yet let vs escape the sting and bitternesse of this Death for the true vvisdome of man is to measure all his actions by the squire of his short life and so to goe through all temporall affaires that he lose not the eternall and if some small losse of goods or preferment take away our sleepe what should the meditation of assured death doe should vve not doe as in games of actiuity at Olympus exercise our selues some fiue yeares before that in the day of triall we might winne the prize so we should now consider al inconueniences in death and against the game day be sure to get the prize and goe to heauen let fore-warned be fore-armed The fift Vse serues for comfort for Gods elect who take vvarning betimes hasten to prepare themselues against this fearefull guests comming to take away all frights feares he brings with him meet him halfe the vvay not to entreat for their liues as Shemei did Dauid but to iustle vvith him ere he come to his full strength to pull out all his stings while hee as Sampson sleepeth and as vve see vvhen bloudy vvarres bee at hand such as doubt of the victory betake themselues either to a forrein countrey a farre off or to some noble mans seruice vvho is the generall and commander of the vvhole field so escape And so vse vvise men seeing it vnpossible for them to escape death and iudgement they take godly courage and with all carefulnes prepare for his comming and vvhen all this is done seeing hee is like to be too hard for them in this combat they in time betake themselues vnto the seruice of the Lord of life and death vvho vvill not see his seruants at any hand miscarry and if they beleeue in him though they were dead yet should they liue and whosoeuer liueth and beleeueth in him shall neuer die Iohn 11. 25. 26. for though death as an armed man assault them to the separating of their soules from the bodies yet all this shal to them turn to the best for Death now hauing no further Dominion nor power ouer them departeth as a dastard curre that hath bit one of his Masters sheepe yet not slaine it whereby the sheepheard tendereth it the more and man thus torne is not slaine but dismembred a little but the sheepheard of our soules will recouer and fully cure it and in the meane while the body freed of all fears and troubles shall be honourably buried and the Lord of life will see it shall not be awaked abused nor miscarry vntill he awake him vp to life neuer to die any more and as for the soule his Angells shall carry him to Abrahams bofome and what looseth hee now by this combat for though he be ouer come of death as Christ his Lord and Master was yet he getteth the victory and by dying conquereth death and thus the day of Death is the master day iudge of all other dayes the triall and touch-stone of our life the last Act of the worlds comedy for if wee die a godly death it honoureth all our actions but if an euill then it defameth and deformeth them all yea the death of the righteous that is of euery beleeuing and repentant sinner is a most excellent blessing of God and brings with it many worthy benefits for 1. Death is to vs conuerted into a sweet sleepe and our bodies shall lye in our graues as in a doulne bedde freed from all dangers cares vexations and temptations and is the complement of the mortification of our flesh and wee now are freed from sinne 2. They are blessed that die in the Lord they rest from their labours and their works follow them Reuel 14. 13. 3. It separates vs from the company of the wicked 4. It seateth vs in heauen where we shall see God face to face Iesus Christ in his glory which sight so rauisheth the holy Angels that it is the fulnesse of their contentation as Psal. 16. 11. Thou will shew me the path of life in thy presence is the fulnesse of ioy and at thy right hand there are pleasures for euermore Yea this farre surpasseth Salomons royalty commended by the Queene of Saba 1. King 10. 1. 8. 9. 5. It puts vs in possession of all these benefits that Christ hath purchased for vs Psal. 126. 5. 6. for so ong as wee are in this world wee are saued but by hope Rom. 8. 24 but when we die we shall fully enioy them a ioy it was to the Israelites after their long bondage in Egypt to enter into the land of promise so to a Prentice to be made free much more to vs to bee set at the liberty of the sonnes of God in heauen 6. If there were no death sin would neuer end with vs but wee should be euer filled with iniquity our sorrowes and labours would neuer forsake vs but wee should bee euer in soule and body most miserable if wee died not who would regard the death of the soule nor prepare against the day of doome 7. It openeth vnto vs the gate of heauen euer since we were borne we haue beene sailing to this Hauen and now being within sight of it we rowe backward from it yet no Sailer beaten with tempestuous waues but would be at the hauen no traueller passing dangerous waies but would bee at home and no godly man but would be at rest If an old aged man would make true relation of his life from his conception to his dissolution and declare all the sorrows he passed through and the heart vtter all her greefes and gripings it sustained all this while I suppose that not onely wee our selues
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
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
the violaters thereof 6. as that day waâ— for the good of the Elect so will this be to Reasons enforce this Doctrine 1. Because the Iudge himselfe commandeth vs so to doe Luke 11. 28. 2. Gods iustice mercy calls for this day to punish the wicked and crowne the godly 3. The Lord sundry times and after diuers manners forewarned vs heereof as 1. by pronouncing the sentence of Death for sinne before it was committed Gen. 2. 17. 2. by often repeating the same sentence in the Law Deutr. 27. 26. 3. by the euidence of euery mans conscience summoning as it were all men to appeare at the day appointed before the great Iudge of all the world Ioh. 8. 7. and 1. Iohn 3 20. 21. Rom. 2. 15. 16. 4. by his speciall temporall iudgements that figure it as vpon the old world Sodom Babel Canaan c. 5. by many signes and tokens fore-running and presaging the same 6. by deliuering his talents to bee occupied vntill his comming againe Luk. 19. 12. 7. 7. by the word of God warning all to iudgement 4. The ends for which Christ commeth to iudgement iustifie the same as 1. for the glory and praise of his Iustice for all eternity 2. inrespect of the compleat fulfilling of Christs three offices And then shall he deliuer vp the kingdome to his father when hee hath put downe all power rule and authority 1. Cor. 15. 24. e. 3. for the crowning of the Elect with immortality in heauen for hauing abolished Sinne and Death and reconciled the Elect hee shall deliuer them to his Father to be crowned with eternall glory and shall triumph ouer all his enemies for euer 4. In respect of men that euery man may receiue his iust desarts be they good or euill 5. for the deliuerance of the creatures from the slauish bondage of corruption whereunto it is subiect Rom. 8. 20. 6. meet and right it is that the Lord should bee reuenged vpon Satan and all his complices for troubling his Elect and consequently vpon all the world for persecuting and afflicting any manner of way his holy Church who now as the bloud of Abel cry against their oppressors Reuel 6. 9. â—0 Luk. 18. 7. and with their prayers hasten the Lord to iudgement and so likewise do the cries of the poore of the hireling the stranger widdow and fatherlesse Deut. 24. 14. 15. Gen. 18. 20. and 4. 10. 6. 5. 6. 7. Iam. 5. 4. the complaint of the Angels of Satans sowing tâ—res Mat. 13. 27. the accusations of Sathan Reu. 12. 10. and the sins of all the world crying to God all which hasten his comming to this great assises and the while he stayeth and delayeth his comming for causes best knowne to himselfe as the complement of the Elect c. also he is faine by strange fearefull and extraordinary iudgements to punish the world when for want of executing Iustice men hiding their eyes Leuit. 20. 1. and to visit countries and people vvith strange plagues and calamities and that for the peace of his Elect else the world would grow out of frame Satan and his kingdom become ouer-insolent and the poore and weake be trodden vnderfoot and therefore there must be a day of generall iudgement The Doctrine thus proued it followeth to giue some vses for the edifying of the conscience whereof the first serues for confutation of all Atheists Sadduces Epicures ignorant Sotts Mockers and whosoeuer besides of that cursed crue and litter who impudently desperately deny there shall be any day of iudgement and therefore without reremorse giue the raines of liberty to all sensuality and abhominations Math. 22. 23 and Acts 23. 8. and 1. Cor. 15. 12. Phil. 3. 18. 19. and 2. Pet. 3. 3. 4. The reasons of these foolish-witty sinners be these the whole world stands of beleeuers and vnbeleeuers but there is no general iudgment day for neyther of these for the beleeuer hath life euerlasting and shall not come to iudgement but passeth from death to life Ioh. 5. 24. as for the vnbeleeuer hee is condemned already Iohn 3. 18. and needs no further iudgement and therefore there shal be no iudgement at all for it is needless I answer By iudgement is meant sometimes absolution as Math. 25. 34. other while condemnation Iohn 5. 24. now God will iudge the iust and the wicked Eccles. 3. 17. the beleeuer shall not come to the iudgement of condemnatioÌ„ yet shal he come to the iudgement of absolution Math. 25. 34. 40. 41. they reply that all men at their seuerall deaths and departure out of this world are iudged and what needs the generall I answer That notwithstanding this particular iudgement granted onely vpon mens soules there must and shall be a generall Sessions and that for the aboue recited reasons as also 1. Because in the first particular iudgement the soule onely is iudged and the body is interred in the graue therefore meet it is that as soule body honoured or dishonoured God together both should be paid or pained together and therefore must both appeare that day to be iudged according to their workes 2. The Lord in pronouncing his sentence of absolution as of condemnation will be iustified and glorified in the face of all the world 3. The Lord will haue this to bee a day of generall triumph ouer sinne and Satan and there must a day be assigned for it and therefore are wee to watch for it The second Vse serues for instruction for Gods children to bee wise and watchfull for seeing there must bee a generall day of iudgement wee must without delay or procrastinations prepare for it which I take we shall performe the better if wee vse the few motiues offered to your considerations to stir vp your hearts for this work wherof I raise my first motiue from the very names and attributes of that fearefull day for the names in part shew the nature thereof whereof some be fearefull to rouse the sleepy sluggard others comfortable to encourage forward the godly and both in time to regard their saluation as 1. This day is called the day of iudgement Math. 12. 36. Luk. 10. 14. and who knoweth not that to iudge meaneth properly to doe iustice vpon malefactors for it is contrary to the name of sauing deliuering or redeeming Ioh. 12. 47. 48. and therefore thereby is meant a day of damnation which implyeth thus much that in that day Christ the Iudge will bee so offended with his enemies that hee himselfe will sit in iudgement vpon them to condemn them to hell we know that Monarchs sit not in iudgment for toyes howsoeuer reprobates make but a sport of sin Pro. 4. 19. though they tread vnder foot the very bloud of Christ the Iudge himselfe 2. It is called a snare Luk. 21. 35. because as birds when they fare best misdoubt no danger are vnawares caught in a snare so when the wicked are most secure this
comming as it were flying vpon the wings of these signes Luke 17. 24. to 31. which cannot but be exceeding frightfull to vnbeleeuers In earthly Assises there is euer an appointed time summons are sent abroad sufficient time of preparation granted that the while maâ—efactors may procure friends or pardon but heere is neyther day respite nor warning to King nor Keysar to Pope nor Prelate but it rusheth vpon vs when we lesse would euen as a theefe in the night while people are asleepe in sinne and that suddenly too that the foolish virgins haue no time to trim their lamps nor the Pharisee to say his long loud prayers nor the Sadducie to recount his errour in denying the resurrection and iudgement nor the hypocrite to repent of his dissembling nor the Atheist Epicure worldling swaggerer and swearer once to cry God for mercie but now in poste-haste in the twinkling of an eye at the sound of the trumpet appeare they must bee they ready or vnready a sharpe and short warning God wots to such as neuer thought of any such businesse this suddennesse is to the wicked the very doore and beginning of hell oh happy might they be if now they might trudge directly to damnation and not see the Iudges face whom they buffeted and whose blessed body they sundry waies pierced oh that they might now hide themselues in the dens and in the rockes of the hills or that hils and rockes would fall vpon them and hide them from the face of him that sitteth on the throne and from the wrath of the Lambe for the great day of his wrath is come and who is able to endure Reu. 6. 15. 16. 17. Oh how suddenly doth this trouble heauinesse fall vpon them as a storme and their misery like a tempest Prou. 1. 27. Oh what vnexpected speediness is this that he hasteneth ere they had space to point at him with the finger and say Lo there he commeth alas alas what shift can they make in this narrow strait how shall they answer there so many inditements but they should know that they formerly had sufficient warning by Henoch by Moses by the Prophets by the Iudge himselfe and his Apostles and Ministers in all ages by iudgements temporal as afflictions sicknesses signes and wonders death and all the messengers thereof but then they despised scorned all Prou. 1. 24. Isai. 65. 2. and to despise holy admonition is to despise him that in loue sendeth him the vvarning which how heauy a practise it is appeareth by Gods heauy iudgement vpon Balthasar who made no vse of Gods iudgement vpon his Father and therefore befell it vpon himseâ—fe Dan. 5. 5. Luke 19. 27. and full iust it is that such as refuse the Lords proffered mercy pardon and peace should feele his iustice and prepared iudgements and if a theese cannot abide a priuy search let him forbeare stealing then hee need not feare it if thou canst not abide to heare of Christs sudden comming to iudgement then watch before hand he cannot come vnexpected and vnprepared to thee else what King thinke you would take in good part to be denied lodging or entertainment at his owne subiects hand though hee came sodainly much lesse if he sent him warning before-hand of his certaine comming though the very day were vncertaine to himselfe if such after such faire warning should shut him out of doores ought he not to proclaim him a traitor and should not the Lord in equity doe the like to vs seeing he is so often fore-told of his sodaine comming If a theefe should foretell that hee one night or other he wist not when would come to rifle and robbe their houses they would watch well appointed euery night yet that losse would be nothing comparable to this Let them then know that as nothing better expelleth sloth then the certainety of dangers imminent as is this of Gods comming to iudgement so nothing moueth watchfulnesse sooner then the vncertainety of the time when these dangers shall come And therfore to presse and imprint th 〈…〉 principle into our soules our Sauiour compareth his sodaine comming to iudgement to the daies of Noah Lot when in the middest of their iollities sudden destruction came vpon them Math. 14. 37. 38. Luke 17. 26. 28. 2. To the comming of a theâ—fe in the night to robbe 1. Thes. 5. 1. 2. who neuer giueth warning before hand when hee intendeth to come for did he then the Master of the house would watch Math. 24. 44. Mar. 13. 35. 3. To a lightning Luke 17. 24. then which nothing is lesse expected nothing more sodaine more fearefull nor yet more hurtful none can preuent it before it commeth and after commonly ensueth a fearefull thunder-clappe so this great day comming vnexpected can by no power of man be stopped and beeing come after followes the frightful thunder-clap of Gods eternall curse against reprobates 4. It is like to a snare Luke 21. 35. because as birds when they lesse doubt are sodainly snared and stifeled so the wicked when they be most secure in their excesse and ruffe of security as Nabal in his feast Balthasar in his sumptuous bâ—nquet Dan. 5. 5. then this day as a snare catcheth and stifeleth them al. 5. Paul resembles it to a woman in trauell 1. Thes. 5. 23. which be she Lady Queen or Empresse shee shall not scape her labour nor delay one day nor houre but must yeeld and bow thereto as well as the basest beggar and so must all yeeld to this summons no friend no worldly treasure no intreaty will exempt only due watchfulnesse will secure them Obiect But alas if it come thus suddenly who possible can prepare him for it Many things are to be performed at that very instant as to pray his Maiesty not to enter into iudgement vvith vs now to remember his gracious couenant and promises made to vs and now to giue vs his spirit to comfort vs his Angels to guide and helpe vs and himselfe to strengthen vs but this suddennesse excludes all I answer Salomon telleth vs of foure impossibilities yet by watchfulnesse performed as 1. to know the way of an Eagle in the ayre of a Serpent vpon a stone of a shippe in the sea and of a man with a maid Pâ—ou 30. 18. 19. yet albeit a man know not the way of an Eagle in the ayre to beware of him yet come be what way he will a wise man will see to his Poultrey and though he see not the way of a Serpent vpon a stone to beware of his stinging yet will he see to his footing that he tread not vpon him nor discerne the way of a shippe vpon the waâ—es yet will hee see to his beasts and cattell that they become not a pray for Pyrates And finally though hee is not to suspect any harme betweene a man and a maid yet will hee see to his daughter that shee be not defiled by any man So
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
Iohn he mourne for death and cry Lord Iâ—su come quickly he would not contribute one penny to this pardon if otherwise it is high time to awake from this sleepe A godly Matron desireth the returne of her husband and reioyceth to heare hee is at hand but a strumpet is contrarily affected and so it is in this case betweene the Elect and Reprobate But whosoeuer thou art to answere this impious request thy money perish with thee no money will alter the decreed counsell of the God of Heauen for his Elect the Iudge of all the world will not be bowed at any mans petition to deal vnrighteously no though Noah Iob Moses and Daniel entreated him Ezâ— 14. 14. to 20. for God is not as man that he should speake and not doe he abhorres thy money-marting and will not fell thee for mony that which was neuer bought for mony Psal. 49. 7. and if there should be no day of iudgement Gods Elect would wish they had neuer been born for this day makes them full amends for the manifold vexations and indignities of this life and deliuering them from this body of sinne clotheth them with Christs righteousnesse as with a wedding-garment and ioyneth them to him as the body to the head or wife to the husband eternally Let this bee then the conclusion forall Wee must all appeare before Gods iudgement seat and giue account to the King of Kings of all our workes and as many as haue tasted the forbidden fruit must if repentance preuent not dye the death But yet because thou shalt not depart comfortlesse from me I will shew thee a ready easie way to procure the Lords fauour that there shall bee no day of iudgement for thee that is that thou be not damned with the wicked neuer runne to Balaam nor Iudas for they are out of fauour now with the Iudge and cannot helpe themselues nor yet to any Angell nor Saint for they haue oyle little enough for themselues and when they haue done all they are vnprofitable seruants but doe thou following the Iudges aduise in Luke 14. 31. distrusting thy weakenesse and disability before-hand appease his wrath with these holy subtilties First let vs thou and I examine our soules thorowly and suruay our whole liues then speedily from our harts confesse and repent vs of our former vnreformed liues and vpon the knees of our hearts with the Publican cry mightily for pardon and peace at the Iudges feet and he is mercifull and ready to forgiue and iudging our selues we shall not be iudged of the Lord. Secondly then by a sted fast faith let vs apprehend Christs merits and vvee shall not miscarry for hee neuer failed any true beleeuer Thirdly let vs reforme our liues and walke before him in new obedience without halting or looking backe and shew our faith by our workes and the money which we vvould so prodigally bestow vpon Iudas for this supposed pardon let vs bestow it totally vpon Christ himselfe in his poore members and hee will reward it in the day of iudgement with eternall life Math. 25. 34. 35. 36. Fourthly Watch in Prayer and continue in well doing for Christs comming to iudgement and whereas thou fearest and abhorrest the day of Death and Iudgement acquaint thy selfe with God and with it daily by degrees and holy meditation and as a man that carrieth an ouer-heauy burden doth lighten it by pulling out the stickes one by one so endeuour thou daily to lessen and pull out thy sinnes and then thou shalt not need to feare that day if so be also as thou forsakest thy sinnes thou haue a care to grow in grace and fauour with the Iudge and as Fencers which are to play the Prizes of Triall doe daily try their strength and exercise their weapons bending their whole mindes how they may best foyle their enemie that when the day commeth they may haue honour and triumph so ought we to doe for whom a greater reward without comparison is layed vp if vvee will die well and appeare vpright in iudgement but if otherwise it come to passe wee shall bee punished with vnspeakeable shame and reproach and this our meditation of iudgement shall be handled in no other order then the same our death and departure bringeth with it For as they which are to runne a race doe oftentimes leade their horses vp and downe the running place that they may see and be the better acquainted with the stones and vn-euen places and other impediments in the same that when the day commeth they may finish the race without stay or stoppe so vvee which must measure the pace and race of Death and Iudgement whether vvee will or no shall doe very well if now in our minde meditation wee frame this race and diligently consider all things which are in the same specially seeing the way is obscure and perillous and many for want of this consideration miscarry This doe now and thou needest not then feare to appeare in iudgement The Vse serues for comfort to the Elect that albeit the reprobates arise and against their wills as beares to a stake or fellons to the barre are haled to iudgement for greater increase of their sorrowes yet this shall be an exceeding ioy to the faithfull that they are sent for to appeare before their heauenly Father who is to be their Iudge whâ— would feare to come to iudgement that vvere assured his Father should be his iudge yet Christ loued vs aboue any Father and spilt his bloud for vs and how then can hee condemne vs then this ioyfull appearance is to vs the fruit and crowne of our watchfull godly life and holy death and therefore the day of our reredemption being come we shall enter to the inheritance purchased vs by the bloud of Christ and bee freed from all feares and dangers He that stands vpon a sure rocke may laugh when others weepe and drowne and he that is built vpon Christ the Rocke is safe when others sustaine shipwracke and howsoeuer the reprobates find it a terrible day to vs it shall be right heartily welcome as a day long wished and expected for and shall be so farre from all trembling that it shall fare with vs as with a Kings sonne taken prisoner by the Turke and put vp in hould in close Prison which his father hearing of comes hastily with an exceeding Army Royal layeth siege against the Castle and with his Ordinance 〈…〉 tereth the Walls which causeth the â—â—emies within to tremble and quake but the Kings sonne much reioyceth for now hee shall be set at liberty and returne to his country with much ioy and triumph and so shall it be with vs if we approoue Christs true hearted subiects and children we need not feare but much reioyce at this summons else woe vnto vs So then you see that to Gods chosen this shall bee a most ioyfull day 1. In respect of Gods singular mercy
for husbands and parents impiety separated from God and stand in the same transgression If to thy Minister he it is whom thou hast euer hated robbed persecuted and which is another vexation hee shall anon sit in iudgement vpon thee If to the Saints they haue not oyle enough for themselues If to thine own good workes they as smoake vanish being all done in hypocrisie and for vaine-glory and from an vnregenerate heart If to thy former life behold a blacke cloud of trecherous inditements against thee If to Satan thy suggester he now stands in the like condemnation If to the Angells they are the haruest-men sent to gather the tares and to cast them into the fiery furnace If to the Iudge himselfe he calls thee to surrender thy talents and stewardship If to carnall shifts and helpes the Iudge will not be corrupted with bribes nor mooued with flattery nor deluded any longer with promises nor terrified with threats nor touched with pitty thy threats will not bee respected wringing of hands pulling of hayre tearing of thy flesh weeping howling and endlesse lamenting will not be regarded praiers be but babling vowes past date no truce no sureties no appeale no repriuing no delay no repentance a wicked life calleth for iustice sin for death contempt of God for finall damnation turne thee what way thou wilt there is no cōfort euery creature proclaims that the mighty must be mightily tormented and woe is to the wicked for now it shall goe euill vvith him for the reward of his hands shall bee giuen him What shalt thou doe looke vp to heauen it is shut against thee to the Iudge hee commeth to denounce the sentence vnder thy feete hell gapeth for thee within thee is a condemning conscience without thee the bookes opened about thee the reprobates mourning to goe forward is vnpossible to goe backward is not permitted to stand still thou canst not to runne away is bootlesse no remedy but miserably to sustaine and vndergoe all torments and extremities of this fearefull day and place vnlesse now thou repent ioyne with Gods Church forsake thy former wickednesse and that thou maist die the death of the iust liue the life of the godly and if thou vvilt haue a wished place in iudgement and after in heauen with Gods Elect get thee a place heere vpon earth with Gods Church bee not now separated from them in the exercises of religion and holy communion of Saints and thou shalt not be diuided from them in the enioyments of the fruits thereof both in death iudgement and glory eternall in heauen for looke what place and profession thou choosest heere now among the godly or wicked and the like place shalt thou find with the like company in iudgement and euer after Behold I set before thee life and death good and euill c. as in Deut. 30. 15. to the end And thus farre of the second Motiue The eight Motiue to watchfulnesse is the consideration of the glorious comming of the Son of God to iudgement immediately after the whole world is assembled to the appointed place but so that first two euident signes shall goe before the one immediately before his comming or as I may say at his setting forth which is this 1. There shall be signes in the Sun c. as in Luk. 21. 25. The Sea and the Waters shall rore and mens hearts shall faile in them for feare for the powers of Heauen shall be shaken Luke 21. 25. 26. As for the signes in the Sunne Moone and Starres Math. 24. 29. saith they shall be darkened that is to say as the learned expound it Christs comming vnto iudgement shall be with such resplendant and vnspeakeable glory that euen the most excellent creatures shall bee thereat astonied so that the Sunne and Moone shall bee darkened and the starres as if they fell from heauen giue no light that is these most glorious and bright-shining creatures shall be clouded obscured and damped by the vnconceiuable brightnesse of Christs comming to iudgement whereat the wicked shall despaire for feare as Reuel 6. 12. to the end which place is an euident fore-running figure hereof as that also in Exod. 19. 16. to 20. Then the sea and waters shall for feare roare least now they shall bee turned to nothing such as dwell by the Sea side obserue that against tempestuous weather the Sea roareth but this being a most fearefull day in respect of Gods inquisition for sinne and sinners and all other accessaries therevnto and no storme to the tempest of Gods wrath they not onely roare but as it were set out their feare with all the strength and power they can that so the Lord might respect and preserue the miserable sencelesse creatures abused by mans sinfulnesse and the powers of heauen shall be shaken as threatning a downefall by reason of mans sinne and the Lords indignation and punishing of all sinners As when the Father of a family punisheth and whippeth in his anger any one of the seruants all the house as the very children and seruants will feare and so is it heere when the Lord in his vvrath commeth to punish all workers of iniquity the Angells the Heauens and Saints of God all subiect and guilty of their infirmities compared vvith Gods holinesse and perfection cannot but tremble and quake as we read the Prophets did in all their visions much more in this So likewise when the Master of a great family dieth the whole house is troubled the wife taketh on the children weep the seruants lament the retainers mourne the house is turned vpside-downe hospitality giuen ouer and all come to ruine and desolation so heere when man the center and glory of this world draweth to his end and triall and is like to bee vtterly confounded in hell fire Oh Lord What shall become or to vvhat vse serues this world the heauens the earth the sea and all the powers thereof but vvith man to be turned to nothing or set vpon a light fire to bee consumed to dust and ashes if the Lord in mercy do not otherwise determine and dispose of them and is it any maruell that they tremble quake and roare for feare and how much-more should man the cause hereof seeing and knowing all these things tremble weepe and howle for his sinnes now while time serueth and he may be heard but in these great water-flouds of misery they shall not come nigh him nor be heard Wee see that onely an earth-quake if it bee any thing vehement is exceeding fearefull the least extraordinary inundation of waters very terrible but now when the vvhole massie globe of this world shal thus totter and shake the mightiest seas and waters rore and rage for feare and the glorious heauens become darke and dusky how shall the hearts of men be appalled with dread and terror to behold the same and the cause thereof wise men preuent dangerous diseases lest they take away their colour and kill them
the faithfull or deceifulness of sinne the warnings of the zealous Ministers or the damnable wiles of Sathan But now what remedy it is too late to be wise there was a time vvhen they might escape hell but now shall be no time for euermore Yet to vs that as yet liue there is remedy enough if vve will accept of the acceptable time these frights and feares shall not touch vs. 1. If first we will euery man betimes watch and wake to God and seriously with mature sad deliberation consider in what a dolefull case mans sinfull soule shall that day stand and what paines endlesse pittilesse and remedilesse are ordained for all prouokers of Gods wrath and vengeance and therefore now let vs preuent his iudgements embrace his mercies be thankefull for this timely warnings and not delay amendment of life 2. Consider how hartily thou wouldest wish then that in this world thou hadst reformed and framed the whole course of thy life according to Gods reuealed will in all points and doe so now speedily and no longer heape to thy selfe wrath against the day of wrath but yeeld vnto the Lord the honour due vnto his name Rom. 2. 4. and 2. Cor. 7. 1. else thou shalt wish in vaine that thou hadst abated thy haughty stomacke and humbled thy selfe vnder the mighty hand of God obeyed his Ministers watched for this day but all too late 3. Looke what paine and penance thou wouldst then gladly vndergoe to obtaine saluation if in that dreadfull day it should bee granted thee and doe it now voluntarily assay labour and liue so now in such sort as thou wouldest wish then thou hadst liued in that thou need not heereafter take vp the fooles prouerbe I neuer thought of it else be sure the Iudge will ouer-turne all thy stuffe more throughly then Laban did Iacobs search all the corners of Ierusalem as with a cādle thou shalt be vnable to hide the least thought from him much lesse the originall as actual impieties abhominations of thy sinful life 4 Cōsider that as his promises be most free to all that in due time will accept therof so in that daywil he in iustice most seuerely punish the contemners therof 5. Marke here with me the superexcellent purity and diuine sincerity of Christian religion and the vpright integrity it requireth in euery man and with what exquisite precisenesse it exacteth the same purity in daily practise and therefore see that against the day of death and of iudgement thy croppe be answerable to thy seede sowne Galat. 6. 7. 8. Ier. 12. 13. and therefore setting now and for euer aside all prophanenesse and vnion or communion with the wicked and all wickednesse addresse thy selfe if thou wilt then escape this punishment to lead a pure sincere vpright life according to the contents of the fifteenth Psalme and to the purity and sole sincerity of the religion thou professest for thou now seest that the vngodly shall not stand in iudgement nor the sinners in the assembly of the righteous Psal. 1. 5. therefore approue now thy selfe a wise man striue for this heauenly prize and looke not backe to Sodom with Lots wife when thou mayest escape hell fire the difference betweene a wise man and a foole is a wise man wil foresee a mischiefe ere it come and auoid it but a foole will doe neyther Heere first wee may see what shall bee done vnto the men whom the King of Kings will honour they shall be preferred farre aboue the honour King Assuerus bestowed vpon Mordecai Ester 6. 9. and 8. 15. and 9. 4. for as in great Assises Noble men and men of worth are for honour sake made to sit on the bench with the chiefe Iudge so the Elect as standing below in a place too low for them are now called to sit vpon the seat of iudgement with the chiefe Iudge to iudge the wicked as Luke 22. 30. which passeth all the glory of this world by infinite degrees and yet such honour haue all his Saints and after thence goe to greater euen to life eternall the excellency whereof the wit of man in this life is vncapable and therefore as I haue no tongue to describe it no more haue ye eares to heare it onely let vs beleeue it and neuer cease to pray for it vntill wee come and enioy it and in the meane while seeing the Scriptures as of purpose be sparing in describing these celestiall ioyes I will not be copious in relating them but contain my selfe within my measure and labour to bee wise with sobriety which the Lord grant me to doe The second vse we are to make heereof is this that seeing the ioyes of the Elect and the glory of the Kingdom prepared for them is vnspeakeable glorious and blissefull It stands all men and women vpon to long for it and by all meanes whatsoeuer it cost them to labour to obtaine it and no longer to fixe their hearts vpon this life and world so decoitfull and transitory and if Cleombrotus an Heathen man reading but a booke of Plato concerning the immortality of the soule and the felicity thereof was so rauished with the desire of that estate that to enioy it speedily hee cast himselfe headlong into the Sea and yet Plato beeing a Pagan writ of that subiect but plain naturally blindly vncertainly but we haue a sure Word are taught heereof in Christs owne Schoole not blindely but plainely diuinely and most truly and that not by Plato but by the Iudge himselfe who will not deceiue nor be deceiued and yet are for all that still lumpish at the report hereof and as it were dead our hearts as is to be feared testifying vnto vs that we haue no part in that heauenly Country specially because wee be so desirous and eagre of this life as if soule and body liued and died together without hope of resurrection or eternall life else surely we would as that Marchant and Ieweller in the Gospell sell all to procure it not as Esau resigne our birth-right and all title to Heauen for a messe of redde broath or for a trifling pleasure or profit lose an inestimable good and what are the best things in this world but vanity and vexation of spirit and God forbid that we for such should lose an vnvaluable prize a wise Pilgrime will forbeare all delights that hinder his returne home and reserue all pleasure vntill he come to his owne country and so should wee poore pilgrimes in this strange country cast vp our eyes to heauen our country and iourneyes wished end and be much greeued when by the least meanes wee are out of our way thither and be sure euer to vse the things of this life as a Pilgrime doth his staffe who makes much of it while it furthers him in his way but if it trouble him he flings it away and questionlesse whosoeuer desireth earnestly and perswades himselfe of saluation will little
hast so closely couered vvithin the secret and darke corners of thy heart and habitation which thou deemest should neuer come to light are now before God and all the world detected so that both God and Man Angells and Saints thy Conscience and all creatures shall ho wt thee abhorre and in disdainfull and scornefull manner pointing at thee say Behold the man his works How shalt thou then at this clamor no more then a theefe or a traitor hold vp thy head shew thy face be able to stand in iudgement or hope for release or any fauour from thy persecuted Iudge or his Ministers thy ancient enemies when as thou diddest to Gods people they hate loath abhorre and spit at thee and all thine abhominations yea laugh at thy destruction saying Depart from vs thou cursed into euerlasting fire Be wise then in time watch and pray repent and lead a new life and thou shalt escape all these out-cryes and be numbred among the sonnes of God The second point to bee obserued in the manner of Christs proceeding in iudgement is when the workes be thus manifested they must further bee conuinced to be euill or good and so to deserue hell or by Christs mercy heauen and that triall must be done after this manner First such as liue out of the Church and neuer heard of Christ neither was his word preached among them they must be iudged by the Law of Nature Rom. 2. 12. 14. 15. and the couenant of workes and testimony of their conscience together with the booke of Gods workes Rom. 1. 18. to 26. and secondly such as liue in the Church by the Law of Nature and the Law written and the Gospell as also by the booke of their Conscience and the booke of Gods works Iohn 5. 45. and 12 48. for the sentence of the Iudge shall be nothing else but a manifestation declaratory and ratified execution of the sentence formerly pronounced by the Preachers out of the Word and lightened by nature The Vse is for admonition to the ignorant to submit themselues to the meanes ordained for their saluation and neuer to forget that Christ will come with his mighty Angells in flaming fire rendring vengeance vnto them that doe not know God and which obay not the Gospell of our Lord Iesus Christ 2. Thes. 1. 8. and therfore not with the wicked to degenerate from men to goates and beastlinesse Isa. 13. 21. but rather of men to labor by vsing all godly meanes of men to become sheepe and the Saints of God by regeneration Isa. 11. 6. c. and beware wee to sell for gold or siluer that which was not redeemed with gold nor siluer but it cost more to redeeme their soules Psal. 49. 7. so that the whole world cannot ransome mans soule Math. 16. 26. and therfore more then madde are they that will forfeit so precious a iewell to Satan damnation for the loue of any trifling pleasure or profit whatsoeuer And so farre of the eleuenth Motiue The twelfth Motiue to Watchfulnes is the vpright denouncing of Christs definitiue sentence vpon all the world which is indeed the very doome iudgement it selfe All that hitherto hath been spoken is but preparation to this period and this Iudgement is necessary to bee known of vs because it maketh much for the well ordering of our liues and preparing for the same in serious watchfulnesse and prayer for if it be better to goe to the house of mourning then to the house of feasting because this is the end of all men and the liuing shall lay it to his heart and againe the heart of the wise is in the house of mourning but the heart of fools is in the house of mirth Eccles. 7. 4. 6. whatsoeuer thou doest remember the end and thoâ— shalt neuer do amisse Ecclus. 7. 36. Then verily the consideration of Gods mighty and terrible iudgement should much more moue our hearts to due preparation for this day which is more fearefull by infinite degrees then death and whereas men now liue without regard of God and godlinesse as if there were neyther God heauen death hell nor iudgment but mans end as the end of a beast and therefore care not what mischiefe they doe so they may escape the Magistrates sword and as for the day of iudgement they scoffe at it as 2. Pet. 3. 3. 4. Iude 18. Ezech. 12. 22. out yet in this day the truth of the Ministers predictions and threats will appeare true according to Acts 17. 31. and then shall they see feele to their cost that which formerly they would not beleeue though it was told them and was an article of the faith Now this sentence is twofold according to the two diuers sorts of people who are to be this day iudged that is of the Elect vpon the right hand Reprobate vpon the left but first hee will deale with the Elect for in this case it shall fare with the world as if an earthly King should sit in iudgement to arraigne a number attainted of high treason yet so that before he commeth to sit in iudgement he knoweth by their former priuate examinations confessions and euidences who be guilty who not so that vvhen the prisoners be presented before him hee forth-with causeth the guiltlesse Earles and Lords to be vnbolted arraied in cleane apparell and stand apart or come vp vnto him and sit vpon the bench and then declaring before all the assembly their innocency wrongs acquitteth them with all fauour and honour and as his truest and trustiest subiects causeth them as ioyned in commission with him to iudge and testifie what they can informe against those ranke traitors so heare when the Lord sitteth vpon the throne of his glory and separateth the sheepe from the goates he foreknowing by their former liues ledde vpon earth the innocency of the Eiect will in the sight of all the world iustifie absolue and acquit them from all guilt and punishment saying vnto them first ofal Come ye blessed of my Father inherit ye the kingdome prepared for you from the foundations of the world c. Math. 25. 34. and withall declareth vnto them the reason of this high prerogatiue preferment for I was an hungred and ye gaue me meat c. vers 35. 36. against which reason when they good men answere ac-acknowledging in al humility that they remembred not any good they miserable sinners did to him but all came of his mercy and merits he replieth that what they did to the meanest of his poore brethren they did it to him and therefore meet it was that hee in royall bountifulnesse should remember acknowledge and highly reward them answerable to the loue he bare to his distressed and afflicted brethren whom he loued better then himselfe so rewards them now as himselfe receiuing them to his owne inheritance and glory But first causeth them to sit vpon thrones to iudge the wicked with
22. 23. Luke 13. 23. 24. and euery mans conscience telleth him that if the Lord should call him to iudgement vpon a sodaine he should not be able to answere him one to a thousand Iob 9. 3. and 40. 4. 5. and 42. 3. and that there is no way but by carefull watchfulnesse to escape this doome and yet our eyes for all this are heauy for sleepe as were the eleuen Apostles in their greatest danger who could not watch one houre with Christ or if a lying Wizard should foretell that of many that passed that day ouer a bridge one should drop ouer drown all the passengers would see carefully to their footing though he were but a lier but when the holy Ministers out of the infallible word of God admonish them to watch they heere mocke and say the daies are prolonged but surely so dangerous a case admits no mocking we shuld hastily see to our watch and the rather seeing our Sauior hath blown his trumpet the day approcheth the summons are sent forth the sentence is drawn and we all wait but for his glorious coÌ„ming to denounce it therfore the while let vs as good porters watch at the gates of our soules that Satan step not out to cast vs to the dead sleep of sin or to steale vs from our selues there is not any of vs but hath a secret watch within to giue him timely warning hereof in euery thought word action we take in hand to tell vs that we for the preseÌ„t are liable to Gods temporal iudgment if we escape them not we must doubtlesse die and come to iudgement and this is the watch of our consciences Oh that we would regard it in time at euery stroke of the clocke bewaile how little good to further our reckoning against death iudgment we did that houre past and that we would consider that euery houre we are neerer and neerer to our end which if we did sadly remember we would not do amiss Many idle gentlemen for a brauery carry golden watches in their bosoms to warn them how their golden time passeth yet are the while neyther idle nor well occupied but no watch to this of thy Conscience if vvee would listen vnto it which runneth truely as well by night as by day and giueth vs a checke euery munute neuer standing still vnlesse it bee rusty or choaked altogether with the filth of sinne yet let vs know that when iniquity hath played her part vpon the Theater of this sinfull vvorld then vvill vengeance speedily succeed and set vp a tragedie bloudy and tedious without end rufull without mittigation and continuall without ease and release and look how many drams of delight heere thou impenitent wretch hast tasted of so many pounds of endlesse paines shalt thou there receiue the Comedy is short but the Tragedy is ouer-long bloudy and bitter Saue and protect vs good Lord from this Lake of misery worke in vs speedily true repentance faith vnfeigned with due obedience to all thy commandements that so standing vpon our watch and seruing thee euer in spirit truth wee may liue with thee euer in Heauen and as Ambrose in his funerall Oration for Theodosius supposeth that the Angells carrying his soule to heauen should in the way aske him what did he while hee liued heere vpon earth and hee should answer Dilexi I haue loued So we pray thee O sweet Sauiour both to prepare our selues while we be heere to liue before thee in all Christian watchfulnesse and so likewise for death and iudgement withall to grant vs thy holy Spirit grace in such powerfull and aboundant manner that when thy holy Angells shall gather vs from the foure windes to appeare before thy iudgement seat and thou the great Arch-Angell shalt aske vs what we did all the while wee liued hâ—ere we may truly and cheerefully answere both that we loued thee O blessed Sauiour aboue all and loued our neighbours as our selues and withall that we watched continually ouer our whole liues and against death and thy comming to iudgement O Lord grant vs this grace for thy great name sake To thee deere Sauiour with thy Father and the Holy Ghost be all honour and glory giuen by vs both now and for euer Amen FINIS AN ADMONITION to the Reader GEntle Reader although the Printer hath desired and vsed his best care that this booke should come forth with fewest faults yet by reason of the duskie obscurenesse of the hand and absence of the Author dwelling farre off it could not be but some faults escaped vs not oâ—ely in pointing or mis-pointing in omitting or adding sometimes a letter and in the Sections eyther not placed or mis-placed but in omission and alteration of words obscuring the sense in some places which the godly Readers iudgement and diligence must helpe or charitably passe by and not impute them neyther to the Author nor the Printer And so Farewell Plunaâ—â—h in lacon apoph Iob. 29. 12 1 Sam. 18. 29. 19. 6 9 10 24. 17. 26. 21. 2 Tim. 1. 16 Mat. 19. 27 Phil. 3. 7. 8. 2. Cor 8. 5. 2. Cor. 9 15 Ambrose Isa 54. 1. Xeâ—phâ—â— in Oâ—coâ— citatur a Cicerone in Catone Math. 25. Aâ—â—eas Sylâ—ius de dictis Alphonsi 1 King 〈◊〉 〈◊〉 47. Crag Haz. in Orat. â—uneb Athan. Xenoph. in Oâ—â—on Qui moneâ— vt 〈◊〉 〈◊〉 iam facis ille moâ—â—do laâ—dat hortatu 〈◊〉 probat acta suo â—uid de trist l. 5. â—lâ—g 14. Ier. 2. 32. 1. Tim. 2. 9. 1 Pet. 3. 3. 4 Caluin in Ier. 2. 32. â—â—ertius lib. 4. cap. 6. Mat. 13. 44 45. 46. Mar. 13 33 Eze. 48. 35. Ier. 31 23. a Citatur a 〈◊〉 in primâ— sex thesium b The occasioÌ„ of publishing this Sermon c Plin. lib. 8. cap. 36. Aclia 〈…〉 de hist. Auama 〈…〉 d Austin de doct Christ. li. 4. ca. 19. e Cicero de Orat. l. 2 de â—inib â—onorum li. 1. f Aust. contra faust li. 5. cap. 11. g Fabius Quintil. h Sutor vltra crepidaÌ„ i Iuter epist. Hypocra citatur a Rinald orat 13 k 2 Cor. 5. 13. l Angust ad Pascentium epist. 174. m Hieron dial 1. aduers Pelag. n Gal. 1. 10 o Hieron al Theoph aduers Ioan. Hierosolym p Iu MenaÌ„dro q Lib. de vtilitate ad hostib capiâ—nda r Cicero in C 〈…〉 s Ioan. Rainold Orat. 13. t Foxiuâ— The preamble Dan. 2. 2. Dan. 5. 3. It is a fearfull iudgement of God on man to see a iudgeeÌ„t and not to lay it to heart Xenophon liâ—â— 7. d 〈…〉 stit 〈◊〉 Herod 〈◊〉 Cliâ— It is vsuall with the wicked in the time of iudgement threatned to turne fasting into feasting more to depend on their owne strength then Gods power Pride a forerunner of iudgmâ—t Read 〈◊〉 6. Heroâ— lib. 1. Vse Gods iudgments are most neere to the wicked when they thinke themselues most safe The wicked euer hasten their
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
of life hath a foule visage to fright boyes and fooles which causeth it to be feared and hated for want of wisedome and true iudgement but take off the maske and thou shalt see Death very amiable and life odious and terrible 10. Death is to be desired before life and the day of our decease before the day of our Natiuity I meane in respect onely of temporall good and euill prosperity aduersity else not for by our birth wee enter to sorrow and by death end it and goe vp to God wherefore in olde time Sepulchers were built in Gardens as Ioh. 19. 41. not only among our sports to put vs in mind of our ends and so to vse the same moderately but also to teach vs that ioy and pleasure is a consequence of death and an entry to Gods Paradise of pleasure and therefore let vs liue to God and Death shall not hurt vs. The fourth Vse serues for terror to the wicked who hearing of this early watch and preparation for death will none of it they bee not so foolish as to defraud themselues of the comforts and delights which God gaue them with the frightfull thoughts of gastly death this would bee able to fright a fearefull simple body out of his wits and to draw honest neighbours to desperation and what needs this pudder shall not wee be saued as our neighbours and vvhat doe wee desire more doth euery man so as you say or shall all that prepare not so as you prescribe be damned our fathers nor forefathers euer taught vs any such matters and we will not nor desire to bee better then they as for you ye be vncharitable men God forgiue you I answer here is a great deale of good stuffe pact together if wee had time to vndoe and consider it But in the meane while know ye that wee desire nothing of you more then the Lord exacteth of his dearest children and therfore not to be trodden vnder foote by you for we liue not by examples but by the Lawes of the Almighty whereunto all men ought in all humility bee obedient before father or life it selfe neyther is heere any thing pressed but what your selues know to be requisite and could wish ye did if you as many and most men doe and you must lay vpon your death-beds knowing feeling what they miserable men doe Yet if you refuse this diet as ouer tart take then your owne no man will blame me for giuing you good counsell and because I giue you ouer yet follow wise Salomons aduise and that the rather for that without compulsion you often of your owne accord vse it viz. Goe to the house of mourning for there is the end of all men and hee that is liuing taketh it to heart Eccles. 7. 2. where hee would haue all men bestow sometime daily to think what pressures and agonies shall assault vs at the houre of death and for the better consideration hereof hee would haue vs goe to the house of mourning and not of banqueting and there behould a man dying and that we should marke the heauy accidents and painfull passions of that houre and take it to heart for as it fareth to day with him so shall it tomorrow fare with thee and with all the world this thou canst learn without his or any further direction for comming to the house to visit thy neighbours there shalt thou see a very sick man forsaken now of naturall heat his senses without much mouing his face like lead the bowles of his eyes sunke in his head his mouth full of fleame and some his throat ratling his tongue swollen his necke winding euery side his breast beateth and panteth for life ready to burst for paine the veynes still all infallible tokens of death Now take this to heart and take the case to be thine own for this is the way of all the world and then now seeing and viewing such perplexed extremities in others reflect and represent the like image to bee shortly in thy selfe Imagine that thou lay vpon thy death-bed that thy Physitions had now giuen thee ouer thy friends and kinsfolke stood weeping wringing their hands about thy bed vnable to help or comfort thee but rather augment the greefe of thy departure and thou the while speechlesse and helpelesse O how dreadfull shall this departure and last farewell be to thee and to them where wealth shall not asswadge thy woe but plunge thee deeper in the gulph of calamity neither honours assist thee for thou must leaue them with like vehement smart as thou gottest them with greedy desire and badde conscience thy wonted delights breed within thy soule that neuer-dying worme and neuer-quenched fire what counsell wilt thou heere take who formerly hast refused all good connsell couldest not abide to heare of death no more canst now to goe out of thy body will bee too intollerable to abide within is vnpossible to deferre the time to end thy will but vntill to morrow will not bee granted death is in poast-haste now art thou abashed that thou diddest not watch and prepare for this houre Oh hadst thou wist but it is too late now thou cryest fye fye vpon thy brutish behauiour and now for feare horror wouldest flee from thy selfe for then shalt thou see thy selfe beset with horrible monsters that is with thine owne sinnes which as furies pursue and hedge thee in all the time past shall seeme vnto thee as the twinkling of an eye but the time to come endlesse pittilesse and remedilesse so that thou maist truly say The snares of Death compasse me round about and the pangs of hell got hold vpon mee and I shall finde trouble and heauinesse c. Psal. 116. 3. 4. But returne wee to our sicke man againe whom vnexpected Death frustrateth of all his counsels and could not come in a worse time for now hee curteth off violently the webs of all his deuises and with one pellet ouerthroweth all his castles built in the ayre then commeth in the Physitian with his It will not be thinke good sir no longer of life you must be gone These be heauy tidings then his sorrowes shall bee vnspeakeably encreased when he recounteth with himselfe that his body which now hath some life in it shall after an houre be depriued of sense life spirit soule for if it be an hard matter to bee pulled away from these things which no doubt so neerely toucheth man how bitter I pray you will be the separation of the body from the soule for such two louing familiar friends which haue alwaies liued sweetly together cannot be diuided without vnspeakable griefe if the Oxe doe commonly low and mourne when his yoke-fellow which was wont to draw with him is taken away how will euery one of vs mourne when the soule shall bee separated from the body and as Sathan in our life time set forth to him Gods mercy nothing but Mercy hiding his Iustice so vvill