and brauest building in all the world for besides that all Kings and Princes of any name and fame sent gifts to adorne and enrich it Herod wonderfully repaired it the building was of white marble stones which were each of them 25. Cubites long eight Cubites high or thicke and some 12. Cubits broad c. whereof read Iosephus Antiq. lib. 15. cap. 14. and deâ—â—llo And lib. 1. cap. 16. and lib. 7. cap. 10. and Iosephus Ben Gorion in Hist. Heroid and Hegesippus lib. 1. cap. 35. de excid vrb and lib. 5. cap. 42. 43. where it is said of Titus that Mirabatur saxorum magnitudinem metalli â—itorem vâ—â—ustatem operis gratiam pulchritudinis nec immerito tantam fuisse â—oti celebritatem vt eo ex loâ—â— omnibus conueniretur quia tantum non nisi summi Dei crederetur esse Domicilium c. But our Sauiour answering sayd vnto him seest thou these buildings There shall not be left one stone vpon another that shall not be throwne down Thereby signifying vnto him that no strength is able to withstand the Lords iudgements how fortified soeuer Then as he s 〈…〉 pon the Mount of Oliues ouer against the Temple for hee neuer entred into it any more Peter and Iames and Iohn and And 〈◊〉 asked him priuately when these things should be c. Mar. 13. 1. to 5. and of the end of the world Math. 24. 3. which they thought wold come together with the destruction of the Temple whereupon our Sauiour most graciously foretelleth them 〈◊〉 Of the Iewes calamities fore-going the destruction of the Citty Mark 13. 5. to 14. 2 Of the flering of the Cittie and Temple vers 14. to 24. Lastly of the end of the world verse 24. to 33. Then to prevent all dangers ensuing he exhorts them to watch vers 33. to 37. lest they should take this aduice to be giuen them foure only he telleth them that this exhortation of watching appertaineth to all men as well to people as Pastors Now the former part of this prophesie came to passe iust 40. years after Christs Passion in An. Dom. 73. 1 And that 1. because they regarded not the time of their visitation though the Sonne of God with weeping eyes besought them Luk. 19. 41. Mat. 23. 37. 2 They refused the Messias to raigne ouer them saying they had no King but Tiberius Caesar Ioh. 19. 15. and preferred a murtherer before him Math. 27. 20. Luke 23. 18. Act. 3. 14. 3 They bought and sold at a most vile price the Lord of glory Luk. 22. 5. Acts 1. 18. according to Zac. 11. 13. 4 They crucified him to death after which time they enioyed not one merry day but were more and more vexed and oppressed by the Romanes vntill in the end they were all in a manner destroyed notwithstanding their strength and fortified Temple the miracle of all the world And therefore this should bee a faire warning for all to bee carefull to walke with their God onely As for the second part of this Prophecie which concerneth the day of Iudgement let vs be assured that in his due time it shall be fulfilled and that as the Lord in full iudgement executed his wrath against the Hierosolomits for their contempt and Apostacie he wil likewise in that day take vengeance against al his enemies who will not haue him to raigne ouer them regard not the time of their visitation sell God himselfe and their soules for the vncertaine loane of this world and with their vngodly liues crucifie to death the Lord of glory neither shall the glory of this world nor pompe of wealth number of friends nor their sinfull lusts and vanities in that day deliuer them no more then the great stones of the Temple their inuincible buildings protected the sinnefull Iewes from their enemies and therefore let vs watch and be wise The Doctrine that we are of the premises to collect before I descend to the exhortation is this That we are not 〈◊〉 our hearts nor eyes vpon any worldly thing wherein is no helpe Seeing all is but corruption and shal we wot not how soone by fire from God be vtterly consumed as was Ierusalem the Temple but wholly and onely vpon heauenly things and the means leading thereunto the proofs be these Salomon crieth that all is vanity of vanities and vexation of spirit and the summe of all is to feare God and keepe his commandements for God will bring euery worke into iudgment and euery secret thing whether it be good or euill Ecclesiast 1. 2. and 12. 13. 14. Loue not the world neyther the things that are in the world If any man loue the world the loue of the Father is not in him c. the word passeth away and the lust thereof but he that doth the will of God abideth for euer 1. Ioh. 2. 15. 16. 17. The day of the Lord will come as a thiefe in the night in the which the beauens shall passe away with a great norse and the Elements shall melt with feruent heate the earth also and the workes that are therein shall be burnt vp Seeing then that all these things shall be dissolued what manner of persons ought yee to be in all holy conuersation and godlines 2. Pet. 3. 10. 11. so Thess. 1. 7. 8. â—am 4. 4. and 1. Peter 1. 24. 25. c. 2. Cor. 5. 10. 11. The first vse wee are to make heereof serues â—oradmonition to watchfulnes for if as in the aboue named testimonies this sinfull world and all therein be but vanity and corruption and shall shortly be fired then is it high time for all sorts of people to see to their soules and to their sinnes that they in that day be not consumed with the fire of Gods wrath and of hell but the while labour by all religious means to be sanctified and purified that as Daniels companions walking in Nebuchadnezzars Ouen vvithout harme we may stand vpright before the Sonne of God filled with the fire of Gods spirit and loue which blessed fire blessed Lord kindle in vs continually The second Vse serues for instruction for the vse of worldly wealth for we see in what short time eueÌ„ within the space of seauen Months this noble Citie and royall Temple full of worldly pompe iewels riches honor and glory was connerted to dust and ashes So that now it is not knowne where this Temple was founded vpon not one tagge of all the wealth thereof is any where to bee found This meditation should teach vs moderation in diet apparell building and hoording vp for hereafter why but because wee see all is corrupt transitory and vanitle of vanities which shortly it may bee ere seauen Moneths come about will not onely be fired but cause thee be cast to hell fire and so thy vanity of vanities will bring thee to misery of miseries Now then tell me were not hee more then mad
that for vanity vexation of spirit would offend his good God damn his owne soule the price of Christs bloud loose heauen and purchase hell a frenzie of frenzies O. that men would beleeue that experienced Preacher proclainâ—ing that all is most vaine vanitie then would not they thus be-dirt themselues to heap riches vniustly to climbe to honours ambitiously to gorge themselues with worldly delights swynishly to forget their God impiously and all for the loane of vanity for an vncertaine shadow of time aelas what will thy dainty fare profit thee when as for staruing the poore thou in hell cannot obtaine one drop of water Luke 16 25. Or thy stately building helpe thee truely no more then the strong buildings of the Temple did the Iewes who seeing their Temple burne flung themselues into the fire as Sardanapalus with his riches to burne together with their Temple they so trusted in or great Babel did to deliuer Nabuchadnezzar from Gods iudgements Dan. 4. 27. Oh beloued play not thus the beasts to trust in stones heaped vpon stones they cannot free thee from Gods inevitable wrath but rather increase thy damnation if thy buildings be 〈◊〉 by 〈◊〉 and oppression as 〈◊〉 13. 〈◊〉 2. 9. shall thy braueries glistering apparel do it theÌ„ remember the 〈◊〉 〈◊〉 and proud Herod Agriâ—pa where of the one was turned to hell the other eaten vp with lies 〈◊〉 what is appalet but moa 〈…〉 deate and the signe 〈…〉 shame for had we neuer sinned we had neuer heeded to weare it bearing the gracious immage of God in our bodies as soules but now wee are fain to couer the shame of our nakednes that sinne hath brought vpon vs which is so great in truth that if necessitie would permit as gentlewomen do with their gloues and maskes though they thinke not so both hands and face to should be couered so sowly hath sinne disfigured our excellent creation that as a destowred Virgin wee should be ashamed to shew our Aegyptian or Black-Moore faces Chimney-Sweepers hands to speake nothing of the basenes beggery of apparel for what more base then for a Lord or Duke to weare cloth which is but the cast greasie garment of a scabbed or â—otten Sheepe and what more beggerly then to digge into the Earth for gold to the Sea for Pearles to the rocks for stones to the flowers and puddles for colours to Hogges for grease and a thousand things more to apparell and trim our sinfull bodies the fuell of Hell fire 〈◊〉 for suffering the poore to dye for cold and wanâ— of apparell which wee store up for moaths and shall one 〈◊〉 be a witnes against thee Iames 5. 1. 2. 3. weep loued weepe and howle for this madnes and ensuing misery and forget not that fiery 〈…〉 ng day the remembrance whereof makes the very Deuils to tremble quake and should make euery sinfull man weepe and howle repent and forsake this folly which kindleth the coales of hell to consume vs oh my bretheren beloued in Christ Iesus would we not repute him vnwise that would robbe the poore 〈…〉 sse the widdow defraud the fatherlesse steale from the Church of God to enrich himselfe to bestow it vvholly vpon a famous snow-ball which in short space would â—hawe to water or to make an admirable Becon vpoÌ„ an hill for men 〈◊〉 vpon which at the first newes of the enemyes arriuing should be set on 〈◊〉 yet a Snowball is sure to stand while the frost holds and a 〈◊〉 to continue 〈◊〉 the enemy land but this 〈◊〉 and the pompe 〈◊〉 〈◊〉 not sure to stand one Day and who theâ— would waste himselfe and endangerâ—llis soule 〈◊〉 vncertaine vanities and 〈…〉 ments to finne and destruction but most certaine letts to saluation and well doing wherefore my Dearely beloued let vs all seeing and knowing these vanities be wise to saluation and omitting these mock begger build-ings of sinfull deuises whereby worldlings thinke as the builders of Babel to get them a name when they most work their owne confusion bodily and spiritually labour to haue our names written in heauen Luk. 10. 20. and conteyning this world and vncertaine habitations with Abraham the father of the faithfull labour and looke for a Cittie hauing a foundation whose builder and maker is God and not fondly with Peter at a glimpse of felicitie not woating what we doe wish to build Tabernacles heare below and so to forgoe and forget our felicitie aboue as we see all worldlings generally doe this is to play foolish Hobab who ready to enter vpon the holy land and possessions of the Cananits after long wandring in the wildernes would not enter in but depart to his owne countrey and kindred Num. 10. â—9 then which what more sottish The third vse serues for admonition also for all men to see to themselues in time for if this great Temple and Queene cittie of all the world was in a short time conuerted to dush ashes and if semblably all the world and the glory thereof shall be we wot not how soone and suddenly fired let vs then I beseech you consider our selues poore and sinfull wretches who whether the world stand or fall shall shortly be turned to dust and ashes for what is man but a vapour a wind a shaddow a dreame a nothing then which what more transitorie and vanishing these doe but scarce appeare and are gone straight so is the life of euery mortall weight to day a man to morrow none Baruch made care where and how to liue when God should visite the whole land The Lord tels him by Ieremy Behold that which I haue built will I destroy and that which I haue planted I will plucke vp euen this whole land and seekest thou great things for thy selfe seeke them not as if he had said the whole land and people shall be destroyed the Temple and Cittie shall be burned so art thou more precious to me then all these thou art not to looke to escape when others greater and better then thee perish take thy life for thy portion vse that well else thy soule and body shal be confounded c. His case is ours we see all die and must come to iudgment Heb. 9. 27. 2. Cor. 5. 10. Rom. 14. 10. And shall we as great sinners as they looke to escape No no we must hence let vs prepare and make ready The like lesson giueth Elisha to Gehazi 2. King 5. 26. 27. Shewing him this was no time to hoord wealth by hooke and crooke but to fast and pray for his owne sinnes and the sinnes of the whole land and at no hand touch this pestilent leaprosie I would to God we all semblably would consider that we were not sent to this world to make our selues mighty men as those giants before the flood Gen. 6. 4. Nor yet borne as hogges in sties to be fatted to eate drinke take our ease
of religion executed by his Minister for his saluation shall become distastfull and loathsome vnto him for which contempt the Lord will bring an heauy curse vpon him for treading vnderfoot his ordinance and who wil then absolue him and therefore to preuent all mischiefes and Apostacie or Atheisme let him instantly pray the Lord against this rupture and straine himselfe against all dislikes or reports to loue his pastour as his father to honour him as Gods seruant to reuerence him as his guide to eternall life and thinke nothing he possesseth to good for him no more then did the Galatians who receiued Paul as an Angel of God yea as Christ Iesus and if it had beene possible would haue plucked out their own eyes and haue giuen them to him Gal. 4. 14. 15. And sure it is that neuer was their godly man that hated his owne Minister but euer his feete were beautifull to him neuer was bad man that loued him and therefore deserued the dust of their feete to be shaken against him and so let my watchman preferre his owne Pastour and in heart sincerely as a chast matrone her husband embrace him abone all other how learned or godly soeuer and neuer depart from him to heare any whiles he teacheth let him haue his due honour and desert for deseruing best meete it is he should be best respected it is meete it is that he that hath the wintering of them should haue the summering for in time of plague or greatest troubles when the flatterers forsake thee yea and in death it selfe he must sticke vnto them and that the gifts which his parishioners in a pharisaâ—call spirit bestow vpon strangers who doe them lâ—tle good be giuen as an ouerplussadge vnto him to cheere vp his heart and encourage him in his vocation and so euer in all his meetings let him haue the chiefest place and acceptance and so should you winne the Pastours heart and cause him cheerefully watch ouer you for your good and be carefull with all his cunning and power to direct you in your priuate watchings so that if you slept in sinne hee would awake you whereas your strange teacher will rocke you on in the cradle of securitie if you strayed from Christs fold he would turne you home and not runne with you if he followed noysome lusts hee would sharpely reprooue you and not winke thereat or glaunce a farre of that you should not perceiue it if you sinned of ignorance he would instruct you if of negligence he would call vpon you if of infirmitie he would direct you if of malice hee would rebuke you and so meete you at euery style that you should not depart from the Lord if he conferred with you it should be about our sinnes if he aduised and perswaded you any way it should be to your saluation where you did well he would commend you if amisse be sorry with you if things fell out crossely with you he would aduise you he would reioice at our prosperity in your aduersitie he would comfort you in your sicknesse and deepest disdresse he would be our faithfull phisition if ye mourned hee would weepe with you if ye liued he would liue with you if yee died to doe you good hee would die with you and would euer as well by night as day pray God for your peace and praise the Lord for appointing him watchman ouer so gracious and thankfull a people when as by forsaking and contemning him and his Ministery and following strangers you shall cause him neglect you and the rest of his flocke eate vp his heart with sorrow leaue you open to all assaults of Satan the world and sinne and finally draw Gods iudgements vpon him and you But of this more else-where But to draw to an end for endlesse would it be to me to recite all the helps the Lord prouideth to assist and vphold vs in this holy watch for who seeth not how God watcheth ouer vs in euery good worke to prosper vs therein then his Angels attend vpon vs all his creatures in heauen and earth fauour and to their power helpe vs the law directeth vs the Gospel comforts vs the Magistrate whose life the Lord preserue shieldeth vs the Ministers instruct vs the godly conferre with vs all Gods Saints pray for vs the time inuiteth vs being peaceable so that we may safely repaire vnto the house of the Lord and euery of vs in these halcion daies the Lord be highly praised for it are freed from all lets and perturbations so that we neede not goe in feare of the enemy nor reade in feare nor pray in feare as in the Marrian daies when none could reade a good booke but still at euery period they must be looking about to spie if any came to looke and to accuse them so that their state was not vnlike the Iewes returning from captiuitie Who were faine to build with their trowels in the one hand and their swords in the other as is in Neh. 4. 17. But now if thou be not afraid of thine owne shadow thou maiest securely sit vnder thy vine and picke vp the foode of thy soule in peace and worke leisurely with both hands because the Lord himselfe protecteth and watcheth ouer thee so that no sooner art thou tempted by Satan or alluréd to sinne by his members to leaue or forsake thy watch but forthwith the Lord of Hosts sendeth forth his spirit his Angels his graces and all his creatures as troopes of souldiours and an armie royall to aide and assist thee yea with vnited forces to fight for thee and so to compasse and keepe thee that thou shalt not giue ouer thy watch nor disgrace thy holy profession And to giue instance in some on temptation as for example in whooredome If as was Ioseph thou be sollicited to adultery and so to cut thy selfe from the Lord 1. Cor. 6. 15. And depart from thy watch and to open the gates of thy soule for sinne and Satan to enter in and robbe thee of thy chastitie and all other graces and so make thy soule an habitation for diuels Matth. 12. 45. Thy danger is great and heare as a virgin in danger to be defloured Deut. 22. 24. 27. must thou mightily crie to the Lord for present help else thou art vndone now the Lord hearing thy prayer forth-with sendeth out his armie royall to rescue thee as thus Before thou yeeld to the temptation he granteth thee time sufficient to deliberate whether to yeeld or not In which time steppeth in Gods law as thy chiefe counsellour to disswade thee condemning adultery to hell and commending marriage as honorable next in the necke thereof all to minde Gods plague the executioners of the sinne threatning Gods curses in this life death and eternall damnation in the life to come this past Gods feare frighteth and terrifieth thy very soule and spirit which causeth the soule with all the powers thereof to quake and mourne within thee
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
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
Wheresoeuer the body is thither will also the Eagles resort where hee draweth them from the curious question of the place to an higher demand whether in that day they shall flee for safety succour euen thither where the body is meaning vnder the harbour of his blessed wings there shall they be secure and no where else where hee compareth the godly to Eagles which are most sharpe sighted smell soonest from their nests where their prey is as Iob. 39. 31. 32. so the Elect should in this dangerous time with the eyes of Faith looke vnto him and by the direction of his spirit smell by the afore-going signes that his comming is at hand and so prepare themselues to meete him who is both the food of their soules and their onely protector This is all our Sauiour speaks of the place but others laboured to find the place to wit vpon earth euen in the valley of Iehosaphat abusing Ioel 3. 2. 12. where he speaketh of the restitution of the Church and the iudging of the enemies thereof and least men should thinke this vnpossible hee alludeth to that great victory mentioned in 2. Chro. 20. 22. and it had need bee a large valley that should comprehend all the world S. Paul saith Then shall we which liue and remaine bee caught vp with them also in the clouds to meet the Lord in the ayre No further can I speake heereof but our wisedome is where God is silent not to be talkatiue nor curious sure it is we shall be gathered to meete the Lord and to bee iudged Therefore let vs as the Eagle for her prey and conseruation of her life labour now by true repentance a liuely faith and new obedience to be gathered to the Lord and then wheresoeuer wee meete the Lord wee shall be euer with him the members with our head and as Luk. 21 34. auoid drunkennesse and surfetting with all other vices which benum the heart and soule and steale or dampe all Gods graces so in vs that wee cannot minde nor heartiâ—y amount vp to the contemplation and loue of the heauenly life Philip. 3. 18. out Rom. 13. 13. and 1. Tim. 6. 6. Luk. 12. 20. for to our sorrow we see that the whole care of most men is so fixed and setled vpon this life that they neuer take comfort but feare rather of meeting the Lord in the ayre nor neuer mention the day of iudgement vnlesse it be in swearing as God shall iudge their soules c. as if they had beene set in the world but to learne to blaspheme sweare curse themselues whereas the while their meditations should run vpon this point how they might most ioyfully and best prepared meet the Lord in iudgement But these Mammonists as watch so turmoyle themselues vpon this earth that they cannot spare any time to looke vp for the Lords comming to iudgement and are like to Husbandmen manuring their ground all the yecre but forgetting to sowe so they labour for life but forget death and piety and so loose all the haruest croppe and which is the more to bee lamented these bee not the fewest number of men for sinne and sinners neuer more then in these dayes since the light of the Gospell abounded If an Asse or Oxe fall into a pit all men vvill lift them vp but if mans soule then which nothing is more precious perish no man regardeth it The wise man could say that the most men are the worst men and that good men are odde men waspes and hornets swarme but few painefull bees that gather the sweet hony from the flowers of Gods word for the winter of eternall life treasuring vp the combes of faith and good workes in the hiues of their harts Aske the earth it will tell thee that it affordeth more matter for base pots then ockre for gold aske the Gardiner and hee will answer that he hath more Nettles then Roses weedes then flowres aske the Traueller and hee will shew thee that many tread the broad but few the narrow way And finally aske thine own conscience and it will certifie thee that it hath a large Catalogue of dead works but scarce one good thought worde or worke and is it maruell they cannot looke once towards the place our Sauiour commeth to iudgement The next Vse serues for terror to the wicked who when they come to this place vnprepared full of their sinns and vncleannesse with guilty consciences and more heauy hearts and countenances where will they stand then seeing as Psal. 1. 5. The wicked shall noâ— stand in iudgement nor the sinners in the assembly of the righteous c. and the Iudge will be then so far from shewing them mercy that they shall not bee permitted to stand vpon the same ground as the Elect doe A time there was that when they came in place all the company would giue them the hand the best and highest roomes and would be glad that they would accept of their company but now Harlots and Lazats are magninified and they placed among reprobates and the worst people liuing doth the Iust now heed what he doth in displacing Gentlemen and men of great worth and placing poore and base fellowes aboue them this is iust Salomons Censurer who saw seruants on herses Princes walking as seruants on the ground Eccles 10 7. Oh this dealing at the first appearance is enough to kill a proud heart and yet there is no hope to helpe it for now thy Sunne sets at Noone Amos 8. 9. and thy light is cleane put out Ezech. 32. 7. c. and thou must trudge hence to vtter darkenesse where is weeping and gnashing of teeth insomuch as what way soeuer thou cast thine eyes there is nothing but increase of sorrow and of infinite perplexities of heart and happy wert thou now if thou mightest still abide and build thee heere a tabernacle but it will not be for hee that shewed no fauor nor mercy to Christs members shall now finde none of Christ and hee that scorned and disdained the Church militant shall finde no community with the Church triumphant but be debarred from all comforts for if thou looke to the bounty of God for one droppe of water now the well-springs of mercy are locked and dried vp and remember how thou hadst comfort and Lazarns pain If to Gods iustice thou canst not answer him one to a thousand If to his mercy thou refusedst it offered thee this is a day of Iustice. If for delay thou hast delayed ouer-long and the abusing of thy time crieth for vengeance for hitherto time and tide hath beene at thy becke thou regardest it not and now Gods turne commeth who will not regard thee If to the world behold it is all on fire and that for thy sinnes that defiled it If to thy kindred and friends all obligations of naturall affections cease and they are zealous for Gods glory If to wife and children they are
how much more should we here by the diet of sanctification so preuent Gods iudgements that wee may expect them cheerefully and be nothing agast and escape this terror for no earthquake to this shaking no thunderclap to this noyse and fright The second signe is ioyned with his most glorious comming which is in deluge wise the firing of the whole world so that it shall appeare no more till it be renewed according to these quotations Psalm 50. 1. 2. 3. and 97. 3. 4. and 102. 26. Isa. 66. 15. 16. 22. Dan. 7. 10. and 2. Thes. 1. 7. 8. and 2. Pet. 3. 10. 11. 12. 13. Reuel 20. 12. and 21. 1. Math. 24. 35. Rom. 8. 21. Heb. 1. 10. this fire shall as a lightning before a thunder goe before his presence as Exod. 19. 18. and this the learned take to bee the signe of the Sonne of Man in Heauen that is when this terrible fire shall flash before his presence then all men expect his appearing which fire though it fill the world yet shall it not consume but purifie it and cause it shine more glorious as gold the corruption consumed as Rom. 8. 20. as at the first creation to receiue his Lords comming to iudgment and so it shall appeare as a new Heauen and as a new earth Isa. 65. 17. and 66. 22. and 2. Pet. 3. 7. 10. 13. Reuel 21. 1. and this sight shall bee exceeding terrible to the wicked for now they see what manner of one the Lord is which before they would neuer beleeue euen a consuming fire Deutr. 4. 24. Heb. 12. 9. and now againe are the words of Isai chap. 33. 14. 15. c. forefiguring this day verified The siâ—ners in Sion are afraid a feare is come vpon the hypocrites who among vs shall dwell with the dâ—â—ouring fire who among vs shall dwell with the euerlasting burning Hee that walketh in iustice and speaketh righteous things refusing gaine of oppression shaking his hands from taking of gifts stopping his eares from hearing of bloud and shutting his eyes from seeing euill c. which things because formerly they did not now this fire shall ceaze also vpon them as the beginning of their sorrow and a taste of Gods fiery wrath and burning displeasure But to proceed further in this hote subiect I cannot nor list not neither is it needfull Only let the terriblenesse hereof now whiles time serueth moue vs to due and careful watchfulnes and preparation that then this fire nor any other annoy vs not no more then Daniels companions were in the fiery Ouen but rather that we euer labour to be filled with the heauenly fire of Gods loue and spirit which will consume coole and quench all other fires whatsoeuer The ninth Motiue to watchfulnesse is Christs sitting in iudgement vpon both Elect and Reprobate for thus we read For when the Sonne of Man commeth in his glory and all the holy Angels with him then shall hee sit vpon the throne of his glory Math. 25. 31. whereby it seemeth that a throne of Estate shall be set for his Maiesty and the rather because in Mat. 19. 28. the Apostles are said that they shall sit also vpon twelue thrones and iudge the twelue tribes of Israel but what manner of Throne this shall be wee cannot well define because wee haue heere nothing but the name thereof viz. the throne of his glory and therefore vvee are not to be ouer-curious heerein but suspend our iudgements rather then to imagine any particular likenesse of the maiesty hereof in our mindes till in due season wee shall ioyfully behold it vvith our eyes but sure wee are that it is a throne of glory because it is mentioned in so many places as in Dan. 7. 9. 10. Psal. 9. 4. Math. 25. 31. Reuel 4. 1. 4. and 3. 21. and 6. 16. and 20. 11. albeit I deny not but that many things heere spoken are deliuered in figure according to mans capacity and proportionable to the manner of worldly Monarchs Kings who when they shew themselues to their subiects in their Royall Maiesty and doe sit in iudgement then they vse to ascend to the Thrones of their kingdomes and there in all glorious graue and solemne high and magnificent estate shew themselues vnto their people and such as they iudge so it is here vndoubtedly when our Lord and Sauiour Christ Iesus is this day to shew himselfe in most magnificent triumphant and glorious manner before all Princes Nations of the world meete it is that he should shew himselfe in the highest degree of his honour power and maiesty and sit vpon the throne of his glory to iudge all the world that in such honourable and dreadfull manner as all flesh enemies and loyall subiects bee enforced to glorifie his holy and blessed name This throne is figured in 1. King 10. 18. 19. 30. by Salomons throne which hee made not onely to set out his royalty for other Kings could haue made the like but for the vse thereof which was to signifie vvhat vertues and graces should be in a King and Iudge aboue all other men and withall to prefigure the excellent graces which should appeare in the Prince of Peace and Iudge of all the World as thus briefly viz. 1. For the forme thereof It was a great throne for the great King so this throne of glory is said to be in Reuel 20. 11. Iohn saw a great white Throne and great indeede must that Throne be whereupon sitteth hee who is called the great God as Tit. 2. 13. Luke 1. 32. and 7. 16. then it was white signifying the innocency which should be in a King and so figuring the glorious and diuine brightness and integrity in the King of glory Cantic 5. 14. 2. The matter was yuory and golde signifying that the Kings hart ought to be simple innocent pure and voyd of all corruption and Christ herein passeth all Iudges 3. The Throne had steps to ascend vnto to signifie that iudgement should be giuen with aduise and deliberation and not hastily nor rashly Gen. 11. 5. 6. and 18 21. and to signifie that hee should excell all other in vertue as Christ doth 4. The toppe of the seat was round behinde to signifie the simplicity and perfection of the Kings harts 5. The staies or pummels whereon the King leaned declared that the Kings estate stood vpon these two stayes to wit in defending the godly and punishing the wicked 6. The Lions noted that hee ought to be strong and couragious in his rule and gouernment and yet milde and louing the footstep was of gold as 2. Chr. 9. 18. to signifie that a King should contemne bribes rewards which blinde Iudges eyes c. and all these vertues are foretold and found to be in Christ as in Isai. 11. 2. to 11. Psal. 45. 6. 7. Luk. 11. 31. Heb. 1. 8. Then moreouer it is called the throne of his glory because his iudgement shall
bee such as shall redound in all respects by all people Reprobates as Elect to his honour and glory for hee will so sincerely vprightly iustly yea and mercifully iudge the world that euen Sathan himselfe and al Reprobates how wicked and malicious soeuer they be cannot chuse but rebound all glory vnto God and say Righteous art thou O Lord and iust are thy iudgements Psalm 119. 137. though notwithstanding they could wish that the execution of the sentence were reuersed yet howsoeuer they shall confesse that they haue iustice with fauour ministred vnto them farre infinitely aboue their desert as Fathers vse to their rebellious sonnes they cast out of their houses and stone to death Deutr. 21. 18. c. So that God shall be glorified by the damnation of the wicked as by the saluation of the Elect and then shall be fulfilled that figure in Reu. 5. 11. c. and 7. 9. c. Ibeheld and lo a great multitude which no man could number of all nations and kindred and people and tongues stood before the throne and before the Lambe cloathed with long white robes and Palmes in their hands and they cried with a loud voyce saying Saluation commeth of our God that sitteth vpon the throne of the Lambe and all the Angells which stood round about the throne c. fell before the throne vpon their faces and worshipped God saying Amen Praise and glory and wisedome and thankes and hanor and power and might bee to our God for euermore Amen Now the reasons why our Sauiour Christ is said to sit vpon the throne of his glory to iudge the world are these 1. Because God the Father committed all iudgement to the Sonne Iohn 5. 22. 27. Acts 10. 42. and 17. 31. Rom. 14. 10. 2. Because according to his holy and gracious couenant he shedde his bloud for all mankinde which some receiued and others refused Heb. 10. 29. c. for thogh it was sufficient to saue all yet by reason of their vnbeleefe it was not efficient to all Luke 19. 14. 27. Iohn 1. 12. and therefore meet it is that hee shall glorifie the beleeuers and punish the wicked 3. The Church was to be glorified by whom it is iustified and that is Christ Iesus Iohn 1. 29. 36. and 1. Iohn 1. 7. 4. For the comfort of the godly that they need not be afraid of this day for he that is their Father and Sauiour shall be their Iudge 5. Meete it is and right that hee should iudge such as iudged and persecuted him and his Elect formerly c. yet we are to vnderstand that albeit the whole iudgement is committed to Christ the father and the holy ghost are not excluded simply and altogether for this were a diuiding of the vnity of the deity true it is Christ shall iudge his people but in all respects according to the will and decree of the Father and the holy Ghost who shall also sit in the throne and giue together full assent consent authority power and approbation therevnto as at the deliuering of the Law at Sinai Exo. 20. 1. Christ spake the words and deliuered the Law as the messenger and foundation of the couenant and reconciler of mankinde to his father but the father and the holy Ghost were there present and agreeing therevnto so heere this iudgement shall proceed from the plenary approbation of the whole Trinity though the Sonne onely sway the whole action and be himselfe the Administrator and Pronouncer of the sentence which done hee shall deliuer the Kingdome to his Father that so God may be all in all 1. Cor. 15. 24. 28. But as the sitting and Throne shall bee very comfortable to all Gods Elect Men and Angels for now the Church Militant and Triumphant shall bee perfected and glorified and freed from all feares labours afflictions preeminences and henceforth enioy euerlasting felicity so will it bee most fearefull and terrible to the Wicked vvho hence must all with heauy hearts depart to the place of Execution without remedy there to be tormented eternally in hell fire Then that this Throne shall bee terrible to the wicked both in respect of the throne it selfe and of him that sitteth thereupon appeareth out of Daniel 7. 9. 10. who thus figureth it out I beheld till the Thrones were set vp which were as inferior seates for the Lords assistants And the ancient of dayes did sitte that is God so called in respect of his eternity Iob 36. 26. and of his wisedome Iob. 12. 12. whose garment was white as snow noting his authority Gen. 41. 42. and the haire of his head like pure wooll signifying his innocence and integrity in Iudgement Then his throne was like the fiery flame to signifie that God is a consuming fire to consume his enemies round about and that God dwelleth in a light that cannot be attained vnto and as the fire is bright and giueth light so all things are knowne to God and that his iudgment shall be manifest to all the world then his throne is compared to fire for he shall come to iudge with the zeale of Iustice as hote as fire and as the fire purifieth gold and consumeth stubble so God shall come as fire to punish the euill and purge the good and his wheeles as burning fire shadowing his incredible swiftnesse to iudgement and they are fierie because his comming cannot be hindered a fiery streame issued and came forth from before him first by the floud signifying the perpetuity of the punishment of the wicked secondly by the fire the sharpenes thereof thirdly by the issuing or swift motion the power thereof which as the course of a streame cannot be stayed so that heere wee haue three properties of Gods iudgement 1. it is most constant as the floud alwaies runneth 2. it lightneth all places as the fire and 3. goeth through euery where as a floud issuing forth and running along c. Now if the shadow of the Iudge and his throne bee thus fearefully set forth in a figure whereof euery childe is capable how terrible will the body and sight it selfe appeare to the wicked when he can see nothing on euery side but consuming fire and that in such ghastfull manner as no witte nor minde of man can conceiue and if before the sentence be by the Auncient of dayes sitting vpon the fiery throne of iudgement denounced the terrors and frights bee thus vnspeakeablie fearefull to all reprobates that they as in greatest thundring lightning cannot abide to behold it but are ready to sinke euen to hell it selfe what shall they miserable wrethes doe when the sentence is giuen and fully executed vpon them if the eve and vigill of the second death be thus dreadfull and comfortles how gastly and wofull shall the feast it selfe and the time of this holy solemnization be if the suburbs bee so fiery what burning shall
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
him according to his former promise and couenant made with them in Mat. 19. 28. 29. Luk. 22. 30. and 1. Cor. 6 2. 3. not that they shal simply iudge the world for all iudgement is by God the Father committed vnto the Sonne Iohn 5. 22. but because they shal sit as assistants and witnesses and approouers of his iust iudgement against the wicked for it fareth heere with the Lord as vvith a Noble King when he commeth to sit in iudgement vpon a matter of importaÌ„ce hee being set vpon his Throne will call as assistants his next and best beloued kindred of the bloud royall and nobility to sit next him then the inferior Iudges and Iustices to iudge with him not that they manadge the businesse and giue iudgement as they vvill but because by their presence they witnesse approue the equity of the Iudges sentence and so shall it be here on that day This sentence shall first be pronounced vpon the Elect to absolue iustifie them and to call them to him to iudge together with him that is to witness approoue his proceedings against the wicked not only because hee is most inclined to mercy and slow to wrath but 1. First Because hee is to honor them with this dignity to iudge the world 2. For that this is the Elects long expected day of triumph ouer the wicked their afflicters persocutors therfore meete it is that before their eyes they should be aduanced to this glory according to Wis. 5. 1. 2. to their great sorrow 3. The Apostles Ministers and all Gods Saints are members of Christs mysticall body and therefore meet they should sit with him as a fulnesse of his perfection and glory the head and body conioyned together as one person 4. Christ this day will haue his aduersaries all stand and stoop before himselfe and his whole Church whom they sometimes abused and iudged wrongfully 5. They shall iudge the wicked by testifying against them for contemning their doctrine and examples of an holy life and so make the wicked excuselesse Math. 25. 26. Luke 11. 31. and such honour haue all his Saints Psal. 149. 9. farre aboue the honour done Mordecai by Assuerus Est. 6. 9. and 8. 15. and 10. 23. or by any King to his Subiects But heereâ—t may be demanded how the Elect then are iudged according to their workes as is said they shall be in Rom. 2. 6. and 2. Cor. 5. 10. and 11. 15. and 1. Pet. 1. 17. Reuel 2. 23. and 20. 12. 13. and 22. 12. when they themselues confesse acknowledge that they did no good workes Math. 25. 37. 38. 39. I answer Our Sauiour taketh better notice of the good workes of the faithfull then they doe themselues for they good men euer eyed their sinnes and the corruptions of their nature and heeded not their good workes according to Math. 6. 4. 5. but our Sauiour did and calleth them good workes Math. 25. 35. 36. 2. We see also the godly themselues when they be accused and traduced as workers of iniquity they to cleare themselues appeale to Gods iudgements Psa. 26. 1. c. and then can make large Catalogues of their good workes as Iob 29. and 30. and 31. and Dauid in many of his Psalmes and so many others and therfore did good workes to testifie of their iustifying faith 3. Admit they all did not good works but some were sinners yet God according to his Election imputed not their sinnes to them but forgaue them all and with the Ysope of Christs merits washed them in this life and world from all their sinnes as Psal. 32. 1. and 51. 2. c. and 1. Cor. 1. 30. 31. and 6. 9. Heb. 9. 13. Reuel 7. 9. 14. and being in his couenant and thus purified and washed they shall this day appeare as cleane as if they had neuer beene defiled with any staine of sinne and so are wee saued by Christs merits as Iacob was blessed in Esaus apparell 4. They were elected before all worlds to saluation and to the meanes thereof and they by their holy life and innocent conuersation serued Gods Election and so their names being in the booke of life could not be blotted out nor they misse of saluation 5. Heauen was their inheritance and so nothing except fellony or treason can defeat a man of his inheritance nor that neyther if the King doe pardon it and all other his offences and transgressions and so did Christ heere as Psal. 103. 1. 2 3. c. 6. They euer beleeue faithfully in Christ and so were iustified by faith and Christ tooke away and bore in his owne body the curse due for their sinnes Rom. 5. 1. c. and 8. 1 c. Galat. 3. 13. and so cannot iustly be condemned this day And therefore Christ will vse no partiality but doe true and strict Iustice in absoluing and receiuing the godly to mercy according to his gratious couenant Let the wicked repent and doe the like and they shall with all loue and fauour receiue the like sentence and bee aduanced to the like honour and glory then and euer after But if you obiect that this is contrary to the proceeding in all Courts terrene to haue a mans enemies to be his Iudge as the Ministers be to their persecutors may they not except against them as selons vse here on earth no for this is iust that as vpon earth the iudged the Saints to death spoyled iniured reuiled and vniustly persecuted them that they this day should doe them the like measure for measure by the Law of retallion Exod. 21. 24. Iudg. 1. 7. and 1. Sam. 15. 33. Luke 19. 25. but if thou wilt escape this Iiry abuse them not loue and do them all good and aboue all procure the fauour of Christ the chiefe Iudge then all the Court of Heauen will intreat them kindely The second part of Christs defintiue sentence shall bee directly against the Reprobate and is already registred in Math. 25. vers 41. Depart from me ye cursed into the euerlasting fire c. The reason is set downe in verse 42. for I was an hungred and ye gaue me no meat c. and the same sentence is ratified in vers 45. In as much as ye did it not to one of the least c. And this is the sentence of condemnation because our Sauior condemneth them to hell fire for that they in their life time heere would not repent of their sinnes originall nor actuall but daily more and more prouoked the Lord to wrath with their inuentions neyther would they conuert and turne vnto the Lord take him for their God nor belieue in his name nor by any meanes be perswaded to walke before the Lord in new obedience and therefore refusing God and his word and couenant and being ashamed of him before men hee now refuseth them and is ashamed of them before his Father his Angels and Saints and cuts them from
him to eternall damnation The Vses we are to make of this heauy sentence are first to humble our selues vnder the mighty hand of God and not stand vpon our gentry or reputation in the world to scorne or set light to serue the Lord lest a day come when our Sauiour will pull downe our pride and say Depart from me ye cursed into euerlasting fire a rough speech and heauy greeting God wot to such especially as when they were heere were in Sermons called with all reuerence Right Honourable Honourable Right Worshipfull Worshipfull and if it please your Mastership if it may stand with your fauour and vnder your correction good sir and I beseech your clemency pardon my boldnesse in reprouing with an hundred such like titles contrarie to Iob 32. 21. 22. but now see how they bee saluted with the Deuils own title thou accursed There was a time that if Christ or any of his Ministers had greeted them thus they would soone haue put their honour in the dust with vae vobis and God should haue where they Lorded no more seruice publike then they with their fauours allowed him which should be little enough and his Ministers for all their preaching in his name should haue as little ioy and comfort And what abasing of them is this and that in the face of all the world yet we see pride must haue a fall and their case stile is altered now they are termed cursed and outed from the Iudgement seat yea to hell and iust it is for there was a day when they outed the poore and Christ himselfe in his members from them and as then they were ashamed of him he is so of them now as the shame of all his creatures Mat. 10. â—8 Oh what childe seruant wife or subiect can abide to heare from the mouth of his deare father louing husband godly master or most gracious Prince this terrible terme Depart from me thou accursed and that to hell for euer so full of implacable indignation and wrath anguish and sorrow much lesse vttered from the mouth of so mild mercifull and gracious a Sauiour and at such time as he most needs his helpe and fauour then to forsake him kills the heart yet right meet it is that as formerly hee had abhorred God and scorned to obey his Lawes the Lord now should not fauour him Oh consider this ye that forget God and kisse the Sunne least he be angry and withall marke the nature of these words Depart from mee ye cursed to euerlasting fire and thou shalt finde couched within these few words a world of woes present and future and in this one curse all curses included and obserue he doth not now in execrable termes curse them but sheweth how by leading heretofore a cursed life and condemned by the Ministers now our Sauiour ratifieth it Mat. 16. 19. and 18. 18. Then consider the manner of vttering of this sentence froÌ„ the gracious mouth of God himselfe full of maiesty full of power and full of furious indignation and iustice most strict and seuere able to make not onely the hearts and soules of sinners but the very center and whole frame of heauen and earth to tremble and quake nay to be dissolued to nothing Moreouer what can bee more wofull to a sinfull wretch that somtimes had beene in high place thus to be reiected and to see many Lazars and Beggars and Harlots riffe-raffe sots together with a rabblement of peeuish preachers as Kings now to sit on thrones royall to giue sentence and iudgement vpon his life and actions nay vvhich is more to see his owne parents brethren wife children and friends forgetting all obligations of nature amity and humanity to shew no token of sorrow to speake no one good worde for him in nothing to comfort him but iustifying the Lord to laugh at his destruction neuer was poore wretch how great a felon or traitor soeuer condemned by an earthly Iudge how mercilesse soeuer but his sentence of death should euer end with this speech And God haue mercy vpon thy soule and many others taking him by the hand would comfort him and say God helpe thee we will pray for thee be of good comfort but heere is not one word of comfort but heere soule and body deprived of all mercy and hope is with a most terrible voyce surpassing all vnited thunder-claps cursed to euerlasting fire without pity or comfort Finally see hence what it is to be separated for euer from God and all his Angels and Saints and to be thrust among a rout and rabblement of Deuils and Reprobates and this is an hell it selfe We see how heauily a sucking-childe takes it to be separated but for a moment and cast out of his mothers armes how will he cry and take on how nothing will please nor pacifie him and yet the nurse will soone take him againe neyther did shee cast him away in displeasure but vvhen Christ in his wrath casteth out a sinner he neuer takes him neuer pitieth him for heere no teares prayers sutes cries yellings nor mournings can be heard none will meditate nor speake for him to reuerse or stay iudgement but must without farewell be presently tumbled to hell And heere consider yet all this while and euer after what guilt of conscience is in the condemned what biting enuy what horror in minde what distraction of wit what muttering and murmuring what cursing of themselues their Parents friends and dumbe Ministers what wringing of hands knocking of breasts what cries howlings filling heauen and earth and what now would this damned person giue to obtaine Christs fauour and to heare him say Come thou blessed of my Father but it will not be The onely remedy is now to turne while time serues and to bee reconciled while hee requesteth thee by his Ministers 2. Cor. 5. 20. and then need'st thou not doubt of his fauour and grace else hereafter shalt thou knock long enough at the gate of mercy and not be heard Therefore beloued in the Lord seeing wee know the terror of the Lord this day 2. Cor. 5. 11. and 2. Pet. 2. 311. Let vs stirre vp our hearts to conceiue know these terrors of the Lord I meane not onely in iudgement to conceiue them but also in heart and affection to bee perswaded of the terrible fearefulnesse of this last iudgement and in this regard not to content our selues with the gift of knowledge and with an outward profession of piety as they in Math. 7. 22. and 25. 3. 44. Luke 13. 26. but to labor for soundnesse and sincerity of faith of repentance and new obedience both in heart and life endeauouring alwaies to haue a good conscience towards God man else vanity of vanities will become misery of miserâ—es for while the theefe stealeth the hempe groweth The second point in this terrible iust sentence to be considered is the reason why Christ commits them to the fire eternall
because that when he was hungry thirsty a stranger naked sicke and in prison they releeued him not in his members which bewrayed they had no faith in Christ for had they then would they loue his children which was the fruit of faith and hauing no faith they could not apprehend Christ nor appropriate his merits vnto them and failing herein Christ profited them nothing and therefore they being out of Christ were reprobated neyther doth our Sauiour presse heere iustification by workes for we are iustified effectiuely by Christ apprehensiuely by faith and declaratiuely by good workes for albeit the kingdome of God is giuen vs for the Election and promise sake which the Saints receiue by faith yet because faith and inward graces are hidden from mens eyes therfore are good works commanded commended and rewarded as the proper effectuall fruits of our faith and Election and in doing good workes First we performe the duty of good and faithfull stewards Secondly we refresh the bodies of the best stayed seruants and Saints of God to wit his Ministers and therewith lighted the heauy burthen of their cares mittigate their sorrowes and so make their toylsome liues more comfortable vnto them and giue them occasion to powre forth many an hearty prayer to God for vs with much thankes to the Almighty for vsing vs instruments in so heauenly a worke Thirdly it gathereth much cheerefulnesse peace and assurance to our selues that we are in Gods fauour and vnder the blessing of the prayers of the poore which is the high-way to heauen euen by the poore mans doore and is as a principall protection sealed vnto vs as it were with the broad seale of the Kingdome of Heauen Iob 29. 13. 18. Fourthly and wee are blessed of the Iudge himselfe with all kinde of blessings in this life and shall most comfortably leaue this world whensoeuer the Lord shall call vs hence Psalm 41. 1. 2. 3. and be most blessed of all in the day of iudgement Math. 25. 35. 36. 40. when our workes shall bee crowned vvith the garland of Gods glory The Vse we are to make hereof serues for admonition to the godly to labour to be bountifull and liberall to the poor members of Christ of that portion the Lord blesseth thee with and in the day of iudgement they shall be rewarded to the full for then shall they be receiued to euerlasting habitations Luke 16. 9. Reu. 14. 13. which should moue vs to lay aside some moity of our goods for that vse and for the ready effecting hereof wee must cut off all superfluities in feasting in building in attire in hunting hawking and the like vnnecessary sports and pleasures and withall be thankefull to God for this vnspeakeable gift in making vs able and willing to doe his Saints good 2. Cor. 9. 15. and reputing vs worthy of the ouer-sight nursing and feeding of his blessed people but specially to be Nursing Fathers and Nursing Mothers ' to his holy Ministers who aduance his honour and glory as Ebed-Melech did to the afflicted and distressed Prophet Ieremy so that the ragges hee gaue him are recorded in the Bible Ieremy 38. 11. and 39. 16. whereas the memoriall of the vvicked doeth rotte The next Vse serueth for terror to the vvicked vvho can prodigally waste their goods in any thing rather then vpon the poore and yet vvill bee bragging of their good vvorkes to the Iudges face vvhereas in trueth they neuer did any good vvorke but in hypocrisie and therefore the Iudge putteth them from his presence calling them workers of iniquity Matth. 7. 23. and 25. yet true it was they were bountifull house-keepers in deed entertained many guests and as Nabal his Sheepsheerers feasted them as Kings in so much as at the same thereof all the fooles of the people and out-scowring of the World repaired to them and were vvelcome as idle prophane gentleman swaggerers faulkoners hunters swearers lazie seruing-men drunkards whoremasters and the like vitious rabblement at Christtide and Wakes sheep-shearing meddowdaies kept open houses come who list if he were of any fashion and were ouerall the country renowned for it yea wasted more in such riot and excesse in a day then many a poore man would spend in a yeere and this they intimate to Christ in Matthew 25. 44. VVhen saw wee thee an hungry c. and did not minister vnto thee c. they entertained all vnlesse they vvere some peeuish Preachers who vvould be alwaies finding faults and carping at their best vvorkes or some precise Professors that would bee catching at euery seuerall oath or speech a man vttered or some base poore Lazaresses beeing full of very fulsome diseases all which were the disgrace of a gentlemans house and to receiue and feast such were to driue all good company out of their houses Otherwise they spent and wasted all their annuall reuenues and more to and set themselues many of them ouer the shooes that they could neuer recouer it againe and all to keepe good hospitality and bee good to the poore for their soules health and see how now it is regarded of the Iudge no maruell for as well had all this meat and drinke thus mispent contrary to Christs commandement in Luke 14. 12. 13. 14. When thou makest a dinner or a supper call not thy friends nor thy brethren nor thy kinsmen nor thy rich neighbours c. but the poore the maimed the lame and the blinde and thou shalt be blessed and recompenced at the resurrection of the iust as well I say had it beene cast to dogs and hogs then thus vpon Christs enemies as they in Amos 6. 3. c. for all this was done in hypocrisie and for vaine-glory but were not touched with the afflictions of Ioseph nay for all these shewes most of them so afflicted Ioseph that the yron entred into his soule and were so farre from giuing that they tooke by sacriledge oppression and violence and cunningdealing from the poore that which was their owne and that which God and good men gaue them so that if the Ammonites Moabites were debarred Gods congregation vnto the tenth generation because they met not the Israelites with bread and water when they came from Aegypt Deut. 23. 3. 4. and if the rich glutton and corne-hoorder in Luke 12. 20. and 16. 23 went to hell for not giuing their owne to the poore what shal become of them that not onely giue them nothing but take from them that they haue and persecute them too and if they did giue them yet how could the spoyles of the poore and of Gods Church bee taken and accepted for Almes by God Nay but you will say Many of these bountifull house-keepers were professors deuout in prayer prophecied and by his name cast out Deuils and did many great workes they ate and dranke in his presence and heard him teach in their streets Math. 7. 22. 23. and 25. 44. Luke 13. 26.
are afflicted as well vpon the outward senses of the body as vpon the inward faculties of the soule and these paines are twofold the one remote or vvithout man the other propinque neere and vpon mans soule and body the outward paines remooued from the whole man are such externall torments as are accidentall and seize vpon him by reason of the place or prison it selfe and the company therein As for the place where the wicked shal bee tormented is called Hell the names thereof expresse the nature of the same and first the Heathen illuminated onely by the light of nature and rules of equity call it first a forgetting of all goodnesse 2. a desire of euil 3. the waters of greese and renouncing of all ioyes 4. weeping and lamenting 5. a Lake of misery and euerlasting loathing of the former workes 6. a darke place 7. darkenesse it selfe 8. a place of terror trouble and vexation vvhere dwelleth no order but confusion and euerlasting horror 9. wringing 10. an infectious hole 11. a place breathing exhalations of brimstone 12. a botttomles pit c. where we see how nature iustifieth the Lord in mens consciences how naturall wittes deuise acknowledge iudge of diuersities of torments due for sinners though they neuer were taught them out of Gods Word yet they iudge these to bee the worthy reward of sinne and sinners Secondly the Scripture termes the place by these names Hell Math. 10. 28. Euerlasting perdition 2. Thes. 1. 9. A Lake burning with fire and brimstone which is the second death Reuel 21. 8. the deepe Luke 8. 31. Gehenni or the valley of the sonnes of Himmon Ier. 7. 30. and 19. 6. Math. 23. 23. Tophet Isa. 30. 33. and 2. King 23. 10. vtter darkenesse Math. 23. 13. vnquenchable fire Mat. 3. 12. and 13. 25. a place without Reuel 22. 15. which names as fearefull as they bee expresse not the thousand part of the ineffable paines thereof onely as in a figure by these names the Scripture lispe to our capacity rather then in expresse termes doe vtter the full effect of Gods wrath vpon sinners and therefore in speaking of these torments we must carefully beware that that which is figuratiuely spoken in Scripture be not taken not expounded litterally as some doe but learne and aduertise our hearers that whereas vve cannot conceiue nor vtter the extremity of these torments nor the fulsomenesse of this horrible prison yet the Scriptures expresse them by the sharpest and most intollerable punishments we know or can conceiue as fire brimstone darkenesse weeping c. and yet when wee haue heaped together all the attributes and names we know all are insufficient to declare it being incomprehensible onely let vs beleeue what wee cannot vtter and carefully auoid that cursed place betimes lest then wee bee made to feele that which now wee will neither beleeue nor eschew which God forbid and so farre of the names thereof Secondly the nature of the place teacheth what shall be the tortures and torments of such sinners as shall be cast into it neither will I bee curious in this bloudy point which nature abhorreth to bee prolixe in but onely by some few circumstances referre the deeper consideration thereof to euery mans secret meditation praying Almighty God to worke in them and me heereby such effects that we may euer auoid the the things that bring vs to it as for the nature of the place 1. Hell is described to be a prison or dungeon prepared for the Deuili and his Angelis Math 25. 4. Christs his and our aduersaries must not God be reuenged vpon his enemies and the more Christ powreth the vengeance of his reuenge vpon Satan and all reprobates the more is he glorified and his power magnified and therefore hell must be such a wide place as shall containe the whole wrath of God in the highest and extremest degree and therefore the place must be terrible where is nothing but vexing and tormenting iustruments of Gods wrath 2. The best places and sweetest vpon earth if they be not kept cleane and sauoury will soon become fulsome much more will hell made a place of dishonor and of the execution of his wrath for wee see how all places wherein God inflicteth the iudgement of his wrath are full of horror as Ierusalem Math. 23. 37. Babel Isa. 13. 19. Bozra in Edom Isa. 34. 11. 12. Niniueh Zâ—ch 2. 13. 14. c. much more hell wherevpon light all Gods curses 3. If worldly prisons and dungeons become so fulsome that in short time men lose therein their health and liues for the stinch want of contentments much more in hell for all prisons be paradises to this and the horror thereof passeth all horrors so that the very deuils desire respit not to be sent thither Luke 8. 31. 4. Here are all the torments of Gods wrath as fire brimstone and such fire as burneth euen spirits surpassing all fires Oh what anguish and torment sustaineth he that is subiect to these instruments 5. This further aggrauateth the terror and horror of the place in that it containeth not onely all the tortures and instruments of Gods fearfull vengeance but is a place of vtter darkenesse and blackenesse that is voyd of all comfort farre beyond Pharachs plague of 3. daies palpable darkenesse Exod. 10. 21. but this for euer the soarest punishment that can be inflicted vpon man is to cast him to a dungeon or darke place and yet this is nothing to that a plague of plagues fitting such as sinne in darknes and that call darkenesse light Iohn 3. 19. Ezech. 8. 12. Isa. 5. 20. Ephes. 5 8. 11. c. 6. Then the company they finde there be the Deuill and his Angelis all Reprobates and badde people as full of malice hatred and all villeny as euer they were when they liued vpon earth albeit the close prison keepes them from practising it and what a death is it for a man to bee constrained to liue euer in such a company where Satan and his Angells hatred to man is now greater then euer it was for now to their eternall confusion they feele the full reward of their wickednesse wrought to man who might haue stood in their Angell-like state had it not beene for man and therefore ceaseth not in all they can to maligne all Reprobates and the like do one Reprobate to another as agents of one anothers misery 7. Their exercise in hell is weeping and gnashing of teeth so that they cannot speake nor thinke any one good thing Thus we see both the name nature and circumstances of this fearefull place and therefore being so terrible it were wisedome for all men to beware of it and labour for heauen to dwell in euer The other sort of the paines positiue bee called the internall paines inflicted vpon both soule and body which may bee guessed partly by that which hath beene spoken of the prison and partly by the
owne destruction And mans happinesse consisteth in 3 things 1. The Temple the statliest building in all the world Read Iosephus The wonderfull care that Christ hath ouer his The cause of the destructioÌ„ of the temple Note No power can withstand when the Lord comes with power to destroy Vse A good obseruation for worldlings Doct. 1. We should not set our hearts on worldly things Eccles. 1. 2. 12. 13. 14 1. Ioh. 〈◊〉 15 16. 17. Vse 1. The world Vse 2. Riches Dainty fare Luk 16. 25 Buildings no outward priuiledges can free the wâ—eked 〈◊〉 Gods wrath Apparell the figue of mans shame Note Apparell The bodies of the wiâ—â—d are fuell for hell Iam. 2. 19. Remember the day of iudgment the diuels tremble feare A simily Heb. 11. 10. Mat. 17. 4. Vse 3. Ierem. 45. 3. c. Why we were sent to the world Application § 4. 2. Parte This distribution of this Text. 1. 2. 3. 4. 5. 6. The subdiuision Three watches 1 2 3 What is it to watch Of watching in generall The necessity of watching Omne tulit punctum qui miscuit â—tite 〈◊〉 Doct. 〈◊〉 Which teacheth it is most necessarie to watch Proofes of the doctrine by Scripture and by reasons § 6. Vse 1. For admonition to all men The sense of this word watch Doct. 3. against carnall security Proofes by Scripture What sobriety is Exhortation Vse 1. To bee watchfull Psal. 30. 6. Luk. 18. 8. Vse 2. For comfort for such as watch Part. 1. Of watching in speciall Doct. 4. To watch for the leading of a godly life in this world Proofes by Scripture By reasons 1. 2. 3. 4. 5. Vse 1. Is to declare how weare to watch When we are to watch We must watch ouer our selues Cant. 5. 2. Iob 9. 28. We must watch ouer 〈◊〉 family 1. As fâ—st ouer his wife 2. Ouer his children A good president for all parents to traine vp their children in the feare of God Prou. 25. 1. Similiâ—â— Example of Origent training vp of a childe Euseb. lib. 6. cap. 2. Ruffinus l. 2. cap. 5. Vse 2. To nurture their children in the feare of God 2. Reasons Satans spite to little children * Anâ—â—logia Papa pag. 779. Act Mon pag. 125. 14. The institution of a child from his cradle 1. 2. 3. 4. 5. 6. 7. Ouer his seruants Vse 3. For Preaching Ministers A simile Vse 4. For vnpreaching watchmen Ioh. 24. 15 16 17. Vse 5. For robbers of the watchmen Gen. 4. 10. 11. and 9. 5. 6. Preachers and writers against sacrilege * Samuel Gardiner against sacriledge Obiect Contra 〈…〉 liud A dilemma 2. Cor. 3. 7. 8. Heb. 12. 22. and 10. 28. 29. Abbey lands due to the Ministers Reasons Prouiding it Obiect Math. 5. 19 De simplie Plator A prouerbe Mel in orâ— verba lactis fel in corde fraus in pactis cauek A subtill and false teacher Men wil be demned rather then forsake any one sweete sinne Epist. 54. ad Maccd 〈…〉 um Obiect Leuit. 10. Obiect 2. Sam. 17. 7. A remedie against sa 〈…〉 ledge Sect. 12. Helpe to watch The first helpe to walke in a generall calling Reasons 1. The second helpe to walke in a speciall calling A diâ—y for Christian watchfulnesse In both callings 2. 3. 1. 2. 3. 4. 4. 5. 6. 7. 3. 4. 5. 1. 2. 3. 4. 1. Pet. 5. 9. 1. Sam. 17. 36. 45. 1. Sam. 11. 5 6. 5. 6. 7. 8. The fourth helpe To make mutuall coniuncton betweene pastour and flocke Satans subtiltie that preaching shall do the people no good Ionah 1. Ier. 9. 1. 2. Sam. 15. 6. Ioh. 16. 2. The fift helpe All things helpe vs to watch Gen. 39. Gregorius Nazianzeus Orat. in Cyprianum Exod. 20. 14. Heb. 13. 4. Sect. 13. The second part of Death Transitio Orpheus in 〈◊〉 Iob. 40. 41. Doct. 5. To prepare for Death Proofes by Scripture Reasons 1. 2. 3. 4. 5. 6. 7. Sect. 15. Vse 1. 1 Obseruations for preparatioÌ„ to die well 2. 4. Duties 1. 2. 6. 7. The particular watch for death 1 3. 4. 5. 6. 7. 1. 2. 8. 1. 2. A Diarâ— oâ— Weâ—keâ—worke for prepaâ—â—tioÌ„ to die 1. 2. 3. 4. 5. 6 7. Acts 1◠〈◊〉 Vse 〈◊〉 To put vs in mind of Death A good example The commodities of thinking vpon our death Hannibal adportas Vse 3. Not to fear Death Plato in Apol Socrat. Cicero Tuscul quest lib. 1. Nazianzens saying of the ioyes of heauen Epaminondas his saying Ignatius Vse 4. Of terror Obiect Goe to the house of mourning Eccles. 12. 2 to 8. Vse 〈◊〉 To pul out the stings of Death 2. Sam. 19. 18. The benefits by Death Hâ—â—esias hâ—s excellent exam 〈◊〉 for Christians to follow Obiect Answ. 2. 3. 4. 5. 6. 7. Vse 6. For thankfulnesse in deliuering vs from the second Death Sect. 16. The third part The sense Sect. 17. Doct. 6. Prepare for Christs comming The necessity of his doctrine Nâ—te Satans policy to hinder the said 〈◊〉 full Ier. 34. 16 2. Pet. 2. 22. Proofes Reasons 1 2. 3. 4. Sect. 18. Vse 1. To confute Atheists Tremel Vse 2. Is to vse motiue for instruction to the Saints Sect. 19. The first Motiue froÌ„ the names of that day The secoÌ„d Motiue 〈◊〉 the signes of his comming Vse Similie The third Motiue 〈◊〉 the vncertainty of the day A Similie A Similie Similies of Christs â—econd comming to iudgement Obiect The fourth Motiue 〈◊〉 〈◊〉 the manner of the reâ—urrection Vse Gen. 41. 14 The fifth Motiue 〈…〉 oÌ„ the generality of thiâ— iudgement See Euseb. Eccles hâ—st lib. 5. c. 1. Reu 14. 13. Obiect Obiect A Petition for no day of iudgement Answere to the worlds pention Similie A great dâ—fference between the Elect and Reprobate Numb 24. Means that there shall be no day of iudgement Similie A Similie A Similie Vse Psal. 27. 11 Isa. 49. 15. A ioyfull day to the Elect. We shal see and know one another at the resurrect 〈◊〉 The Reasons 1 2. Vse 2. The sixt Motiue froÌ„ the manner of his coâ—ming to iudgement The Vse The seuenth Motiue The place where the Iudgement shall be Mira narrant 〈◊〉 Aquila historiâ—â— Aristotel de histor animal lib 9 cap 32. Aâ—â—anus de animal hâ—st lib. 1. c 44. Plini lib. 10 cap. 13. Gualter in Math. 24. â—om 279. in Luc. 17 37. hoâ—il 165. 1. Thes. 4. 17. Vse 1. To be readily prepared to meet the Lord auoid security Plurima pessima presiosa non vniuersa Vse 〈◊〉 For terror to coÌ„mers vnprepared No help any where for the wicked Two signes for 〈…〉 g Christs comâ—ing Similie Similie The world shall be fired Mat. 24. 30 Vse to watch against this fire Dan. 3. 19. The ninth Motiue Christs sitting in iudgement vpon the throne of his glory Salomons Throne coÌ„pared with Christs whereof it was a figure Pet. Martyr Mar. â—orchaus in 1. Kin. 10. 18. Gen. 28. 12 13. The ReasoÌ„s why Christ is said to sit vpon the Throne Ioâ— 1. 51. Mors â—hristi suff 〈…〉 sed â—os efficiens omnibus The whole Trinity iudgeth Vse The figure of this Throne opened Caluin Hugo Card. Quintus Pererius Lyra. Glossa inter Polanus Eâ—â—olampadius â—ugo Polaâ— Iunius The Vse for terror The â—enth Motiue Of Christs separating the Elect from the Reprobate Iohn 8. 9. Esa. 65. Wisd. 5. Vse To repent in time Remedies to escape Hell Vse 1. Vse 2. Cicero lib. 1. Tusc. qu. Thom Moor. in Vâ—opia Math. 13. 4â— 45. G 〈…〉 25. 33 Reuel 22. Vse 3. Is for warning to the wicked Mat. 25. 34 Gen. 20. 7. 17. Iob 42. 8. 9. The 11. Motiue The 〈◊〉 â—ner of Christs proceeding in iudgement The manner two-fold What meant by opening the booke What and how many bookes be opened 1. The booke of Gods word 2. The booke of conscience The book of Life and Election The booke of Gods workes The 1. vse of these 4. bookes The vse for Gods word Vse 2. â—or Conscience Tenera res conscientia quae â—ec tangi nec angi potest To Vse for Gods election Vse 4. For Gods workes The secoÌ„d Vse for terror Their worksmust tried to be good or euill Vse for admonition to the ignorant The 12. Motiue The denouÌ„ cing of the definitiue sentence The necessity to know Christs iudgement vpon the wicked Heâ—viuunt bomines taÌ„quam â—ors nulla futura est aut velut inferaus fabula vanaforet Mors tuâ— mors Christi fraus muÌ„di gloria coeli dolor inferni sunt medi 〈…〉 da tibi finis ciâ—â—s coelum â—on solum The first part of the sentence vpon the Elect. Similie The Reasons why the Elect sit to iudge the wicked Obiect Or question how the Elect are iudged according to their works Vse Object The secoÌ„d part of the sentence vpon the Reprobate Mat. 10. 33 Vse Luk. 4. 29. Act. 21. 28. Psalm 2. Note this ye hypocrites Note here O you that forget God Vse Thom. Aqu. The benefits by doing good workes Pauper via et pâ—â—ta coeli Vse 1. 1 Chro. 29 9. â—0 20. Vse 2. For terror to the wicked Psal. 105. 18. Deut. 23. 17. 18. Ranulphus worthy example The 13. Motiue The â—â—â—cution of the sentence vpon the Reprobate The priuâ—â—iâ—e paiâ—â— Similies What this priuatiue punishment iâ— The paines of losâ—e The vse to consider what losse it is to be separated from God A Similie Theodoret. l. 5. c. 16 17. Sozom. lib. 7. cap. 24. Tripart l. 9. cap. 30. Niceph. l 12 cap. 41. Vse 2. Chro. 15. The posiâ—â—ue pains These pains aâ— twofold outward inward The names of Hell 1. Letâ—â— 2. Piegeton 3. Atheron 4. Coâ—itus 5. Stygia palus 6. Elâ—ades 7. Sopâ—â—s 8. Tartarus 9. Orcus 10 Plutoâ—iâ—â— 11 Auernus 12 Abyssus 13 Infe 〈…〉 A Caution The nature of hell The inward positiue paines Vse 1 Reaâ—ons prouing it necessary to know that 〈…〉 re is an hell Vse 2. There is an hell Vse 3. ExhortatioÌ„ to the Ministers to warne the people hereof Obiect Reasons why sinners torments be so great in hell Heb. 10. 29 Reuel 9. 9. Vse 4. The secoÌ„d part of the coÌ„tinuance of the torments vpon the reprobates Reasons why reprobâ—tes be punished eternally Obiect Vse 1 The execution of the senteÌ„ce vpon the Elect. Reasons why I speak sparingly of heauenly ioyes Vse 〈◊〉 Vse 2. Vse 3. Of the ioyes of heauen Sect. 20. The Conclusion Mat. 26. 40 A prayer