God make the name of Salomon more famous thâ—n thy name and exalt his throane aboue thy throane and as he hath beene with my Lord the King so be he with Salomon so conclude I the God of Heauen make your name more famous then your Fathers and exalt you in all earthly preferments aboue him and as he hath beene with him in all heauenly blessings so be he with you and the Lord say so too Amen Good Mistris Bigges I haue little to say to your Worship for â—â—â—re plenâ—y makes me sâ—ant vnlesse I should spe 〈…〉 of you as Grigorie Nâ—zianzen did of 〈…〉 sius 〈◊〉 〈…〉 linâ— Athanasius I shall 〈◊〉 〈◊〉 it selfe because be comprehended 〈…〉 within him and praising Vertue I should praise God himselfe from whom Vertue 〈◊〉 to men that thereby we might be drawne vnto him c. and so say I if I should praise your vertuous life I should praise Vertue it selfe and seeing this is too ample a field for me to walke through I will praise God for his rare Vertues bestowed vpon you and withall congratulate with you that the Lord gaue you so good an Husband many haue louing Husbands but few finde good ones who be helpers and partners with them not only in worldy but in heauenly and spirituall exercises and I doubt not but as an echo he findeth you appliable to draw with him Christs yâ—ake that so you both may be glorified together And that as he prudently and prouidently planteth Gods sacrifice and seruice early and lately in your house and family so you as the Mistresse Bee in this holy Hiue for so Xenophon cals the Wife will haue a speciall care and Christian Watchfulnesse to see the same practised and to keepe your Hiue sweete and well stoared suffering no Bees to be idle but caâ—se them make faire hony-Combes and fill euery Celler cast out all Droane Bees suffer neither Waspe Mouse nor filthy worme to anoy your Bees nor robbe your Hiue neither speake I this as perswading you to worke for Bees neede no exhortation to labour for Winter for it is naturall for them so to doe but as one telleth his wife to commend your endeauors heerein purging your house from all prophane and wicked people that none from Roome nor Aegypt nor Sodom anoy your painfull Bees and defraud them of your labours defile the Hiue and discredit both the Master and Mistris Bees neither can I but ioy to see you so directly tread the steppes of godly Placillâ— the Emperor Theodosius wife who being gratiously instructed in Gods Word furthered her Husband much in piety was exceeding bountifull to the poore would her selfe goe to the sick visite and minister vnto them and would often speake to her Husband to remember what he was before he was Emperor and what after and called vpon him to be thankfull to God and carefull to doe all good to his people and so I am perswaded you do to yours and must do and in so doing God will blesse you both that you shall grow Bigge both in this and in the life to come And whereas thankfulnesse would I should for many fauours receiued offer you some gratuitie and supposing that nothing commeth more welcome to you then some jewell or ornament which naturally all weomen affect as Ieremy writes Can a Maid forget her Ornaments or a Bride her attire and these ornaments must not be jewels of Gold Pearles pretious-Stones or Purple robes but such as best beautifie you in the eies of the Almightie the Ornament of Israel and these be true godlinesse and Christian obedience in a constant proceeding and carefull watchfulnesse ouer your whole life in weale or woe this Robe couereth all our foule and ragged attire and maketh vs more amiable in the Court of Heauen then euer was Ester in Assuerus Pallace and although my penurie cannot giue you this for heerein I am a beggar my selfe yet I according to my poore skill send you what direction I can to purchase the same hoping you will accept thereof not as a paiment or requitall but as an acknowledgement of a debt And that all the day time you will vse it as your aduiser and ouerse â—r of all your worke and at night as a Curfuâ— Bell to prepare you for your rest and when you ouer-sleepe your selfe as a Mid-night peale awaking you to serue the Lord and at the Dawning as a true Cock to prepare for your speciall calling and after as a Morning watch calling to you betimes not to idle your pretious time when you are in prosperity directing you how with Gods fauour to continue and increase the same in aduersity how to be ridde of it how to vse your health for Gods glory good of men and when you are sick to death how to prepare your selfe for God and how after death to enjoy a joyfull Resurrection This doth Christian godly Watchfulnesse grace you and all you take in hand and so blesse you in all respects in the sight of God and men that you shall be a mirror to all the godly about you so that whosoeuer passeth by and beholdeth your dwelling place shall giue it the name of the Citie of God and pointing at it shall say The Lord is there and the hearers shall answere The Lord blesse thee O habitation of Iustice and Mountaine of holinesse which the Lord for Iesus Christs sake graunt Amen Chacombe this 20. of August 1619. Your Worships in all Christian duties to commend IOHN ROGERS The Preface to the Christian Reader MAruell not Christian Reader if in publishing this Sermon whereas it may be better and more of this Argument though I saw none be extant I incurre the same fault which Cato the graue Censour reproued in a certaine Roman who taking vpon him to write a Storie in Greeke had rather craue pardon of his fault then keepe himselfe cleare from committing it for when this Sermon was preached I intended nothing lesse then the committing of it to the Presse yet so it was that being requested to Preach at a Gentlewomans buriall and that vpon a sudden not hauing twelue houres no nor scarce sixe to chuse and peruse my Text my warning was so short and the time busie iust two daies before Easter and also before a iuditious and more then ordinary assembly so that I had not that libertie granted me which Bears haue to lick their new-borne foales to bring them to their owne fashion yet as alwaies relying vpon the Lords present assistance who often giueth better successe to short meditations vndertaken in his Name then to longer studies I went to worke affecting more as Augustine teacheth documenta quam ornamenta for profitable instructions to edifie the Conscience then Rhetoricall braueries to glow and tickle Attick eares as speaking with C. Lucilius but Tarentinis Consentinis meis who kindly gaue me wished approbation in the whole yet this acceptance as after it approued
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
in Reuel 16. 15. Christ againe calleth them blessed who watch and keepe their garments least they walke naked and men see their filthtnesse c. Reasons enforce the doctrine as first God commands vs to watch which he would not were it not behoouefull and needfull for vs. Secondly the imminent dangers we stand in perswade thereunto as the corruption of our nature prone to sinne and to all mischiefe Sathans manifold assaults and temptations certaine vncertaine death Gods wrath and vnsupportable iudgements the baits and allurements of this life as with so many cartropes pulling vs to sinne and damnation crosses and death in euery creature we vse and vnder euery stone lurketh a Scorpion ready to sting vs to death if wee bee not vigilant and constant in prayer Thirdly the benefites redounding to vs hereof should set vs forward to this dutie as namely first we shall liue righteously and glorifie God in all our dealings secondly we shall be as in compleate harnesse appointed against Sathan the world sinne and our owne concupiscences thirdly be helpfull to men fourthly hurtfull to none fifthly Blessed of God in this life sixthly most happie in the life to come c. which the Lord of glory grant vs all to doe The first vse we are to make of this sad doctrine serues to instruct vs wherein we are not to watch and wherein according to our Sauiours will we must watch where we are to vnderstand that our Sauiours minde is not in watching we should forbeare naturall sleep which is as needfull and profitable for vs as is our food vnlesse it be for some part of the night that we awake to God and in that silent and solitarie time giue our selues to prayer So Dauid saith he remembred God in his bedde and thought vpon him when he was waking Psal. 63. 1. 7. At midnight rose vp to giue God thankes Psal. 119. 62. And euery night washed his bedde and watered his couch with teares Psal. 6. 6. and good reason had he so to doe For this was the most conuenient time to speake without interruption and talke at large and most familiarly with his God which worke in truth was to be preferred before any sleepe Then in the day time He was so taken vp with the affaires of the kingdome that he often had no time to call vpon God in priuate and therefore would rise at midnight to pray praise the Lord. So our Sauiour when for the presse of the people and his indefatigable labour in preaching and teaching the people and working of miracles he could not talke with his God in prayer He would goe out to the mount to pray and spend the whole night therein Luk. 6. 12. and 21. 37. And so shou'd we doe for the night is the fittest time for this holy worke for then may wee haue elbow roome inough without any disturbance of wife children family or friends nor yet of secular affaires to examine our hearts if Christ called vs at midnight to iudgement or at cocke-crowing or in the dawning Mark 13. 35. we might euery way be ready prepared and waking yea walking with our God and also to powre out our hearts to our good and mercifull God in prayer and be heard And yet this is no warrant for swinish wretches who if they pray at all neuer pray but in their beds and that so drunken drowsiely and sleepingly that in the middest of their lip-labour deuotion they fall asleepe and withall ioy and comfort themselues yea bragge it out that they euer fall asleepe in a good worke that is as if they said they were ouertaken with sleepe in abusing Gods Maiestie with their lippe-labour prayer taking his name in vaine and offering vnto him the sacrifice of fooles Eccle. 5. 17. and 6. 1. But by watching the Lord warneth vs to be vigilant and carefull ouer our whole liues and euery part thereof that Satan with his subtilties and sleights nor yet the world with the enticements thereof nor sinne with his deceitfulnesse nor our owne nature with the lusts and corruptions therof draw vs from our faith and profession or from our loyall obedience to the Lord and so defeate vs of our ioyfull victory and hopefull triumph in that great day ouer all gods and our enemies and withall depriue vs of our vncorruptible crowne of glory and for this cause must wee euer imitate the Hare who though shee sleepeth yet neuer closeth her eyes together but euer pricketh vp her cares to listen if any dog barke or trace after her so though wee sleepe our hearts euer must bee awake and with Iob must feare and examine all our waies and know that in this holy worke we haue no greater enemy then our selues and therefore as our houshold and euer flattering foe we must watch and distrust all our actions and as vnder an yron locke keepe in and vnder all our thoughts words and workes else they will lay broad open the gates of our soules for Sathans complices to enter in and robbe vs of all graces temporall and spirituall and then woe woe shall be vnto vs. Neither is this all our charge though this bee more then well we can discharge but wee must further watch ouer such as God chargeth vs withall as first the Husband ouer his wife that as before she was married to him she was ospoused to a better husband euen in Baptisme to Christ Iesus and at his hand receiued her to be his helper vpon condition to see her keepe faith and truth to her first husband So must he carefully watch ouer her that shee breake not faith nor promise in any case but daily walke more and more worthy of the Lord in all sinceritie good conscience faith vnfained and all loyall and renewed obedience and seeing shee is the chiefest of her heauenly Fathers goods be sure to respect and keepe her in all honestie pietie and honour as the chiefest iewell of price committed to his safe custodie and in due time be readie to restore her to God her Father a pure and chast Matrone without spot or wrinckle For hauing vndertaken a charge hee must beautifie and adorne the same and say of her as Augustus of Rome I found it of bricke I leaue it of Marble which he may well and easily performe beeing first godly religious himselfe and know that his wife is his sweete garden wherein he must continually walke and his most gainfull vineyard wherein he is euer to be imployed neither will any I trow bee so fond as to thinke to reape commoditie from his vineyard if he plant not therein continually the choisest vines whatsoeuer they cost which set will quite cost and prune and dresse his trees nor to take delight and comfort of his garden if he be not carefull to weede it of all vnsauoury herbes and set therein the most vertuous and sweetest plants as are to bee found else madde were he that would
shall be the more sanctified and they will learne sooner and with greater facilitie the on of an other then of an elder instructour 5. And if the father perceiueth him to be of ready and quicke capacitie he may acquaint him as hee thinketh best with his booke which shall keepe him from bad company or being idle and ill occupied then let him drop into him by familiar tearmes the name and right meaning of God his Creator of Christ his Redeemer of the holy Ghost his sanctifier then of the holy Trinitie in the Vnitie of the Dietie in as plaine easie and briefe manner as possible he can neither shall he labour in vaine for God will giue a wished blessing and comfort to his owne worke 6. Thus the sixth yeere of his age compleatly passed and the seauenth current then must hee prouide him a faithful godly schoolemaster to traine him further on in learning vertuous educatiō yet so that he forget not himselfe that still he is his father and therefore is to watch ouer him and must teach him priuately as his Master publikely to know and loue the Lord and to render some reasons thereof as thus we children must loue God aboue all because he loueth vs he made vs of nothing then God loueth vs for he gaue his Sonne to die for vs and gaue vs his Spirit and word to sanctifie vs and bring vs to him and therefore must wee obay the same and loue and praise God for by these meanes he gathereth vs to the mysticall vnion of his sonnes body and to the communion of his Elect Church Finally God loueth vs for after death he will raise vs to life and we shall euer liue with him in heauen and therefore must we loue and glorifie him in euery thing Then teach him to feare and abhorre sin in thought word and work And first to know as much as conueniently may be by the ten commandements what sin is and the temporall and spirituall penalties thereof As thus also wee must not sinne for then God will be angry with vs then wil he take his grace and peace from vs then will he send vs troubles sicknesses death and cast ve to hell with the diuell and reprobates And let him learne to doubt of his doing and demand of his parents if this should be done or vndone if the Lord bid or forbid it if he loue or hate it and to conclude that if God will it I will doe it if not to die rather then doe it 7. The seuenth yeere complete and the eight current acquaint him with the Bible and the principall stories therof as of the creation fall and recouery of man of the deluge and burning of Sodome of Israels departure out of Aegypt of the whole acts and life of our Sauiour Christ c. Then with other parts thereof and withall to make some vse thereof as we must not breake Gods commandement for this brought sinne and misery vpon the world wee must nor mocke the ministers for this caused God to send Beares to kill the children of Bethel maids must not be gadding about so Dinah was defloured we must not breake the Sabbath for he that gathered stickes that day was stoned to death nor blaspheme the Lord for the blasphemer must die the death nor with Absolon dishonor our parents nor with Cain commit murther c. Only be carefull not to ouercharge him with too many things at once nor yet to cloy or ouer weary him for there is nothing more pernitious then sacietie in well doing this will cause him forsake all but let his labours be workes of libertie freedome and sport knowing that the schoole-house is called not Carnificina a butcherie but Ludus a sporting and playing place where all things bee taught and learned with ease and delight Thus let him proceede till he be readie for some calling but euermore the parents must be watchfull that he be not carried away with ill company or infected with the sinnes of the time place or his age but that euer he proceede according to these beginnings and while the parents bee parents let them watch and command ouer their children and they euer obay c. Then thirdly Masters are to watch ouer their families with as great care for the time being as ouer their children and also ouer their kindred and friends and euery one ouer another that their hearts be not hardened with the deceitfulnesse of sinne and at no hand bee of Cains humour to say or thinke am I my brothers keeper Gen 4. 9. But because it were an endlesse labour to speake of all sorts of people and of all duties belonging to them and to euery period of mens ages where of their be already intire volumes extant I will surcease and speake of on or two more and referre the rest to euery godly mans consideration The next vse serues only for a memento to the godly Ministers not to forget their names but as in Scripture they be called watchmen Ezech. 3. 17. and 33. 2. 6. 7. So must they carefully and faithfully watch ouer the poore sheepe and lambes of Christ Iesus And howsoeuer most men take this to be no labour at all and that such as are in this worke most wakefull to be busie bodies taking more vpon them then neede for these sheepe are as wise and carefull for their saluation as they else it were pitty of their liues c. Yet Gods seruants finde it an Art of Arts and a Science of Sciences to ouersee and superintend this wily flocke euer distrustfull and suspecting all plaine dealing taking their friendly louing watchman euer to be their greatest and most malitious enemie and at euery bray laboureth to hide themselues from him or to escape out of his fould so that they may be resembled to fish which bee so sharpe sighted fearefull and distrustfull that were it not there be so many fishes in euery brooke and riuer Gen. 1. 20. and 48. 16. The fisher could hardly catch any and so if the Lord wrought not miraculously by his word and spirit with his painefull Minister he should neuer catch on of them so wilde and vntractable they be nay hee shall be so farre from catching them be he an vsurer a Church robber an oppressour c. that vnlesse he well see to himselfe the fish will catch the fisher and make him more the childe of hell then themselues and therefore no tongue is able to expresse his care vigilancie labour and trauell neuer at rest that whereas all others worke the sixe weeke daies yet they rest from their labours vpon the Lords day but this poore shepheard is to expect no rest but as the Sunne running his course laboureth all the weeke but most of all vpon the Lords day and what remedie but that as Ierem 10. 19. It is their sorrow and they will beare it Episcopius Printer in Basill had this Embleme in the first page of the bookes
and yearely pay the Minister so much as thou reapest aboue thy paines and charges in gathering the fruits And faile not to binde thy posteritie in all ages to pay the Church this yeerely anuitie and holy tribute but if thou doe neither be assured thou shalt not long prosper for this is a crying sin against thee and thine And I doubt not but the Lord beholding the affliction of his Ministers the crueltie and vnmercifulnesse of these transgressors and the famine and oppression of the poore blind and â—ame of this land will in time stirre vp the heart of some Noble Nehemiah or godly Ebed-Melech to speake to our most gracious Soueraigne for redresse of this Maladie and so farre of this vse and remedie Hauing proceeded thus farre in the first member of watchfulnesse for this life present which in deede is most difficult and of largest scope and without which the other two are to small purpose and seeing that this weighty work concerneth all men all women all ages all functions and all dealings in the world yea in euery thought word and worke we must carefully watch for vnder euery stone lyeth a scorpion ready to sting vs to death and yet to enter to euery of these particulars were infinite I therefore for better discharging of the whole thought to annexe a few helpes to further you the more cheerefully to vndertake this watch with vndoubred assurance the Lord assisting to effect it to Gods glory your comfort Whereof the 〈◊〉 helpe to watch in all our affaires is for euery man to betake himselfe to a calling which will keepe him from idlenesse and many sinnes this calling is two-fold generall and speciall first the generall calling of a Christian is by all godly meanes ordained by God to endeauour to become truly religious according to the Lords gracious couenant made and sealed at our Baptisme the reasons why wee must make this our calling and daily exercise is first for that we are full of impietie originall and actuall and so liable to eternall damnation by due desert vnlesse we labour to abolish it and become godly and the nature and powerfull working of Gods religion is such that as a precious oyntment it perfumeth sweetneth sanctifieth with the graces of Gods Spirit the whole man otherwise is no better then an vnsauory carrion in the nostrils of the Almighty 2. Then the doctrine of eternall life is so heauenly profound and ample that we cannot in any sufficient measure be furnished therewith vnlesse we make a continuall labour and practise thereof so throughly are we inuenomed by the stingings of the old serpent and ouercouered with the leprosie of sinne that we are wholly vnnaturalized and vnapt for any good thing vnlesse we betimes enter into this holy trade of life this is our plough wherewith we must manure the Church gleebe of our hearts else it ouergrowes with bryers and weeds this is our paradise wherein we must euer be occupied in dressing it else it will become a desart full of Serpents heare must wee euer be learning else wee forget euer watching else our enemy preuaileth no sleeping in sinne then the enuious man soweth tares among our wheat no truce with Satan for then he conquereth no looking backe then vnfit for Gods kingdome The second helpe is for euery man to set and settle himselfe in a speciall calling and honest trade of life whereby he may get a sufficient maintenance both for himselfe his family and the Church and poore to Gods glory and good of his Church and this is Gods ordinance Gen. 3. 19. that all creatures should be of some speciall calling but man aboue all the rest else that he should not eate 2. Thess. 3. 6. to 13. And the law of equitie requires it that as wee enioy the fruits of other mens callings they should likewise of ours and so increase vnitie and amitie as bretheren and this is our paradise wherein we should euer be occupied else we walke not in the way of all creatures Satan excepted who is of no calling yet neither idle nor well occupied we walke inordinately busie-bodies troublers of such as walk in the callings open to all temptations and vanities and yet therein so conceited and wiser then seuen that can render a reason Prou. 26. 16. And such as at no hand can keepe true watch but euer disturbing and persecuting the watchmen of their soules excluded from the protection of Gods Angels a gracelesse generation and if you obserue what heauie iudgements befall the wicked you shall finde that they are cast vpon them by the hand of God when they ranged out of their callings as to Sampson by Dalila to Dauid in the matter of Vriah to Iâ—â—as going to Tharsus to Peter at the high Priests fire c. And contrarily that most of mens wealrh prosperitie commeth to them by their godly and painefull walking in their vocations But because worldlings would cast of their generall vocation to embrace this speciall only and idlers would not labour but pretend walking in their generall calling both complaine they cannot discharge both vocations in on day and therefore take it sufficient to serue God on the Lords day and themselues all the weeke daies I for satisfaction herein thus as in a diary digesting order both callings together and what is spoken of on daies worke may bee meant and applied to euery day First then so soone as thou awakest out of thy sleepe stand vpon thy watch and awake to God for the tempter with his vncleane suggestions is at hand and know that if our first thoughts be holy after our sleepe we be such if vnpure we be wicked then offer to God the sacrifice of prayer for thy sleepe and life and thine that so the Lord being first in account with thee may graciously hold with thee all the whole day 2. Then thinke of all thy sinnes thou canst call to minde and the punishments due to them temporall as eternall pray for pardon for them and be thankefull for thy happy deliuerance from them by Gods mercies Christs merits and working of Gods Spirit in thee which thou shalt the readier performe if thou think of thy death of Gods iudgement day of the paines of hell and ioyes of heauen of the vanities and afflictions of this life as of the momentanie pleasures thereof and how blessed are such as furthest estranse themselues from them and draw nightest to God in all Christian obedience 3. This done thinke vpon the discharging of thy speciall calling this day to Gods glory thy soules health and good of all men and the furthering of thy peace at thy death and of thy reckoning in the day of iudgement These meditations will first keepe thy minde from bad thoughts and Satanicall temptations secondly will sanctifie thy soule thirdly will be forcible motiues to prayers and thankes giuing and fourthly will cause the Lord draw neere thee and
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
to render vp to the Lord our speciall callings and talents with their well-occupied encrease And lastâ—y as to the best keeper our bodies life and soules beseech his Grace as he in mercy and of his vnspeakeable loue gaue them vs and all temporall and spirituall good things with them hee will now in like fauour and mercy receiue them againe and keepe them safe for vs vntill the day of iudgement and then bestow them and himseâ—fe vpon vs grant we may euer be with him and he with vs. 8. In the last agony of death we must draw vnto vs al strength of body and soule now in this â—ast combat quit vs like men As 1. we are to rest by faith vpon the preseÌ„t fauour mercy of God in Christ perswading our hearts soules that now Neyther death nor life nor Angells nor Principâ—lities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall be abie to separate vs from the loue of God which is in Christ Iesus our Lord Râ—m 8. 38. 39. and so plucking vp â—â—r broken hearts shew our selues to be that which long we laboured for viz. to be true Christians 2. Then let heart tongue and voyce bee imployed onely in prayer to God for patience in our anguish for comfort in this our greatest distress for strength in our temptations and for wished and victorious deliuerance from them for a godly end and a ioyfull receiuing and conducting of vs by his holy Angels vnto Abrahams bosome yea endeauour to dye praying for now our weapons be but prayers teares sighes and groanes misery must caâ—l for mercy and let our last words be Lord be mercifull to me a sinnâ—r Lord Iesu receiue my soule Come Lord Iesu come quickly And thus with our â—iues let vs breake vp our watch And thus farre of our watch against Death yet there bee that for better keeping of a true watch and performing of this most necessary necessity thoroughly contriue this preparation vnto a weekes worke or weekely Diarie sorting for euery day of the weeke vnto themselues certaine deuout exercises and meditations so as though they were to die presently that day as thus The first day of the weeke they wholly spend in this meditation that they are mortaâ—l and must die and therefore they so vse and dispose of the commodities of this life and their callings as though before night they must hence labouring to obey that coÌ„mandement of Christ Luk. 12. 35. 36. Let your loynes be gâ—rt about your lights burning And ye your selues like vnto men that wait for their Master when he will returne from the wedding that when he commeth and knocketh they may open vnto him immediately Blessed are those seruants whom the Lord when he commeth shall find waking c. and so set their house in good order for they must die The second day they spend in meditating vpon death the precedents and horror thereof to whom they willingly yeeld yet so that by faith in Christ true repentance and renued obedience they sweeten the taâ—t sharpnesse thereof whereby they shall be able they doubt not cheerefuâ—ly comfortably to drinke of this cup Math. 20. 22. 23. The third day they thinke vpon their sins and with broken and contrite hearts confesse them to the Lord. Psal. 32. 5. 6. 7. and that with such vehement feruency of spirit earnest sweating agonie in soule as if within that day or houre they shuld by death be attached The fourth day with their greatest deuotion and most careful preparation they come to the holy Communion which they call viaticum and so victuall themselues therewith for reliefe in their iourney to heauen ioyning therevnto the reading and preaching of Gods sacred word applying the same to the present purpose so nye as may be suting and agreeing with Christs last Sermon in the Chamber before his death Iohn 13. and 14. 15. and 16. not without prayer and praise to the holy Trinity I he fift day they spend in meditation and prayer for the more liuely and effectuall working of Gods holy Spirit in their harts the better entertainment of Gods sacred word in their soules and opening of their eyes to see their weakenes wickednesse and accursednesse and for wished power to ouercome all temptations assaulting their soules specially at their death-time The sixth day in all humblenesse of heart and feruentnesse of deuotion they pray for a spirituall death wholly heauenly free from all doubtings greefe temptations or fears with an infallible sight of the Sonne of God in some though small manner most comfortable feeling apprehension of the ioyes of heauen contempt of this world with the perfect fulfilling to them of all Gods promises made to them for the life to come and that whatsoeuer holy duty is in them wanting by ignorance or weakenesse the holy spirit of God would suggest vnto them and supply that so the whole glory might be the Lords and to them in life and in death Christ should be aduantage Phil. 1. 21 and that walking through the valley of the shadow of death they should feare nothing for the Lord would be with them and his Angels safely conduct them to Paradise The seuenth day they giue hearty thanks to Almighty God for the innumerable benefits bestowed vpon them spiritually and temporally beseeching his maiesty to continue the same so far forth as hee seeth expedient for them vowing to make the rest of their life if any part be remaining a perpetuall Sabbath vnto the Lord vntill they bee translated to his kingdome where with all his Angels and Saints they shall solemnize an euerlasting Iubilie then this day they vse a deepe meditation and repetition of all the exercises of the sixe daies going before and to euery of these dayes they select certaine fit Psalmes and praiers c. And thus according to my skill haue I charged my watch-man in the best manner I could deuise to prepare for death and when I haue done all I find my selfe vnable to finde the depth of this principle for want of experience which I cannot learne vntill I dye my selfe Onely this I know that albeit this watch be vnreprooueable and necessary for all Christians yet as we see in a Master of Fence if a strong champion set vpon him he will soone set him out of all his fence and make a foole of him so if Death assaile vs aboue our nature and strength wee will soone forget all these instructions and fall to cursing blaspheming and no man woteth with what violence death will assault him therefore would I wish him euer to lead a godly life and keepe a carefull watch annexing to the first obseruations this weekely Diary and that circularly that is weeke after weeke to renew it to our dying day and then to both to desire the Lord himselfe to watch ouer vs else all will be in
there bee in that hellish city and if the Diuels themselues being spirits cannot abide this burning how much lesse shall corporall men doe it all feares be nothing to this terror al torments be but sports to this death what then shall wee doe to preuent all this but as is aboue-said and euen as Isaiah chap. 33. 14. 15. aduiseth saying who among vs shall dwell with the euerlasting burnings 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 Hee shall dwell on high c. and so much of the throne of God And so farre of the ninth Motiue The tenth Motiue to watchfulnesse is the manner of Christs proceeding in iudgement for first before him shall bee gathered all Nations Hee being set vpon the throne of his glory and he shall separate them one from another as a Shepheard separateth the sheepe from the goates and hee shall set the sheep on his right hand and the goates on the left Math. 25. 31. 32. 33. Where first note heere is no producing of Witnesses nor impanelling of Iuries because the Iudge himselfe knoweth the very secrets of all hearts and is perfectly priuy to euery mans waies according to Reuel 2. 23. All the Churches shall know that I am hee which search the reynes and hearts and I will giue vnto euery one of you according to your workes And besides this euery mans guilty conscience shall be as a thousand witnesses and as a booke of inditements and euidences against him assenting and consenting to this proceeding of his Iudge Rom. 2. 15. 16. and 1. Cor. 4. 5. Math. 16. 19. Reuel 20. 12. and so remaine vpon the file that day this separation of the wheate from the tares of the sheepe from the goates and lambes from the wantonkyddes is the entrance beginning of the execution of Gods iudgement vpon the wicked which how gastfull and distastefull it will be to the diuels themselues as also to all Reprobates no heart can conceiue nor tongue relate In this life the goatish worldlings lord it and scorned to be set on the worser hand but now they are faine to stand below and giue place to their betters for the Iudge of all the world can easily discerne betweene the precious and the vile and place eyther of them in their proper rankes and now the wretches full of sorrow see how the day is like to goe with them for the Iudge himselfe many yeeres before told them vpon which hand the Reprobate should be placed though they regarded it not but applied it to others iudging others for left-handed men and not themselues but now the conscience gnaweth and crieth guilty formerly they were full of presumed faith and hope neuer doubting to say they doe it to be thus placed but now the wretches which they scorned to place vvith their dogges appeare cheerefully with great boldnesse on the better hand before the faces of such as tormented them and tooke away their labours this killeth the proud and haughty heart and casteth them downe to hell gates now could they wish they had neuer beene borne or being borne had ledde Lazarus life now with the Leaper they put their hands vpon their heads and cry I am vncleane I am vncleane Leuit. 13. 45. Now they see all the gates and well-springs of mercy locked and quite dried vp now the worme of Conscience as a greedy Wolfe Viper or Vulture beginneth a-fresh to gnaw their hearts and will neuer die and thus before the Iudge speakes a word they iudge themselues who would not doe it when they were required so to doe and now they see and for greefe eate their hearts and weepe in their soules that for so momentany shadowes of pleasures and profits they were so mad as to renounce God forfeit heauen sell themselues to hell torments and dispossesse themselues of eternall blisse which might easily be attained if in the time accepted they had accepted thereof Oh that they might but once againe but for a little time return to the world againe oh how would they knowing what they know repent fast pray yea doe all good workes specially to Christs brethren how deepely would they lament their sinnes reforme their liues and in all things obay the watch men of their soules who euer formerly they hated and whose hearts and soules of set purpose they vexed grieued with their drunken abhominations since the time their soules were separated from their bodies their case was euer lamontable yet desired to see this day in hope of some comfort when they receiued their bodies and when the Lord came to iudgement but now euery way the case is worse soule and body must together trudge to hell fire for euer and who is able to abide that burning they desired poore wretches to appear soule body this day before their iust Iudge and to come once more to hearing and to haue their causes more throughly heard and scanned but alas how are they repelled as vnknowne and workers of iniquity Math. 7. 22. 23. Now could they wish that soule and body had neuer come together but that the body had still rotted in the graue Alas now what shall they doe there is no place to hide them nor flee vnto for releefe seeing they haue so hainously prouoked the Lords wrath while time and tide serued they regarded it not now Gods turne commeth with his sword of Iustice to cut them off and so this day is turned vnto night woe bee vnto them that euer they sinned The vse we are to make now in good time of this dolefull appearance serues both for terror to the wicked to repent in time and for wholesome admonition to the godly to beware of hypocrisie or apostacie or backe-sliding from the Lord we see heere the lamentable perpleâ—ity of the wicked and reward of sinfulnesse and how the whole state is in one moment ouerturned and that such as tooke themselues in respect of their saluation cocke-sure doe fall to desperate ruine albeit in their life-life-time they thought they had such abundance of faith and the same so powerfull that they could not perish possibly and if faith failed yet entreaty and crying for mercy would effectit but now foolish had-I-wist commeth in too late as had I wist of this I had not made my belly my God my lands my heauen my 〈…〉 mon my master my goatish lecherie my solace this world my portion nor gloried in that whereof I am now confounded and euer shall be ashamed Now they repent and euer shall repent that they no sooner repented but this repentance is but the feeding of the worm of conscience now they though too late finde who is the greatest lyar Michaiah the true or Zedechiah the false Prophet the faithfull Preachers or deceitfull hypocrites the word of God or the perswasions of the world the counsell of
A DISCOVRSE OF CHRISTIAN WATCHFVINESSE Preparing how to Liue how to Die and to be discharged at the Day of Iudgement and so enioy Life Eternall By IOHN ROGERS Minister to the Church of Chacombe in Northhampton-shiere Habbac 2. 1. I will stand vpon my watch and will set me vpon the Towre and will watch to see what he will say vnto me and what I shall answere when I am reproued LONDON Printed by William Iones dwelling in Red-crosse Streete neere Saint Giles Church 1620. TO THE WORshipfull and religious Gentleman Master Thomas Bigges Esquire and Iustice of the Peace and Quorum in the Countie of Worcester And to the Worshipfull and right vertuous Gentlewoman Mrâ—â— Anne Bigges his Wife grace mercy and peace from God the Father in Iesus Christ our Lord. Worshipfull Sir WE reade that when a certaine Lacedemonian Phylosopher had made a New Booke and was about in open hearing to recite it as the manner then was Antaloides demanded whereof the argument was who answering that it was of the praise of Hercules replyed But who dispraiseth him intimating it a needlesse worke to praise whom all men admired So I occasioned to declare my hearty affection to your Worsh for sundry extraordinary fauours which could not be performed without relating of many excellent vertues wherewith the Lord graced you I considering these premisses in the very enterie retired lest I should seeme to vndertake an vnnecessary labour in commending whom none dispraised Wherefore diuerting from this purpose I tooke it more beseeming for me to ioyne and â—oy with such as congratulate and praise God for you who in these your greene yeares endued you with such pietie wisedome and grauitie which few of gray haiâ—es in our Country attained vnto whereby for your place and Worshipfull calling you in executing Iudgement and Iustice releeuing the Fatherlesse and Widdow doing good to all and iniuring none of all sorts are highly magnified drawing as with a secret Load-stone the hearts and prayers of your people vnto you and for you and which is the Crowne and Garland of all vertue and generositie approue a sincere fauourer and furtherer of Christs holy Religion and the professors thereof Many for glory of the World become famous Common-wealths men but few for the glory of God approue good Church-men and Religious Gentlemen for al-be it in policie they can afford braue salutations and reach the hand to some rare Preachers yet is it but as Sauls fauour to Dauid by fits and fashions being at continuall warre and hatred with their owne Parish Ministers which made it a Prouerb That Gentlemen are Venison in Heauen but howsoeuer they take Religion to be but a foolishnesse and a base slauery to serue the Lord yet is there not any thing that more honoureth a Gentleman or Nobleman then to be a faithfull professor of Religion and vpholder of his Ministers as to your cost you doe which causeth them take vp Pauls prayer for you and yours The Lord giue mercy vnto the house of Onesipherous for he often refreshed me and was not ashamed of my chaine which shall one day doe you more good then tenne thousand worlds to the wicked and irreligious For howsoeuer they bragge in the depth of their sensuality that they can be godly when they lâ—st and will the while bathe themselues in impiety yet try it who please and I would it would please them to try and goe through therein they shall finde it an harder matter to become truly Religious then they thinke which I speake not to discourage any from being godly for God will sweeten and make casie the way to all that seeke his face but for your comfort and the high commendations of all Gods Elect who for sake all with Peter and Paul for Christ and account them but dung And let them know that for men and women abounding in all worldly contents to forsake themselues their ease their wealth their pleasures and profits and to giue themselues wholly first to God as did the Macedonians and then for his sake to his Church deuoting themselues wholly to his Worship and seruice whatsoeuer it cost them not only to the losse of their goods but also of their liues if the Lord call them to it is an extraordinary grace and vnspeakeable gift of God for which they are euer to be thankfull vnto the Lord for vnlesse God had by the mighty grace and power of the holy Ghost wrought this admirable worke in their hearts they could not possibly get that great victory against their owne selfe-loue Couetousnesse distrust in Gods prouidence and promises yea against the very power of the Diuell himselfe and all his complices who with vnited forces labour to hinder this worke which they see bringeth so great glory to God credit to the Gospell and Saluation to mens Soules But blessed be God who from among many seâ—ected you to this high calling making you heire not onely to your Worshipfull Parents possessions but also to their piety and godly profession And albeit the Lord for causes best knowne to himselfe hitherto maketh you childe-lesse yet to his glory and your comfort hath hee made you and your most vertuous wife parents of your spirituall children which saith Ambrose are farre better then any carnall posterity or names of sonnes and daughters In which respect may it truely and comfortably be sald Blessed are the barren and reioyce thou barren that didst not beare c. for the desolate hath more children then the married wife c. so that as King Cyrus when Lysander the Lacedemonian Ambassador saw his Orchard called the Paradice of Sardis and admiring the highnesse and straightnesse of the Trees and how euen the rankes were set quadrangle-wise demanded who had so set them he answered These trees haue I planted these rankes haue I deuised and many of these plants haue I set with mine owne hands So when you in the great Day of the Lord shall appeare before God accompanied with all these your spirituall children whom you your most gracious wife haue begotten and nursed vp to your Christ and he demand of you who these multitudes be you shall ioyfully answere These thy Ministers wee euer countenanced cheered and contributed vpto to these Widdowes and Orphanes vvee haue beene as Father Mother these poore afflicted haue we releeued and many of these haue we brought vp in our owne house and all thine elect people haue we euer louingly embraced Whereunto the Lord of glory shall answer Well done good seruants and faithfull enter into your Masters ioy Which the Lord grant you both to doe for these indeed are the right Hounds and Hawkes as Alphonsus King of Arâ—â—gons telleth an Ambassador desiring to see his hunting Hounds where with all good Nobles and Gentlemen should hunt for the Kingdome of Heauen euen Christs poore afflicted members And as Bâ—naiah and the people tell king Dauid of Salomon
of their resurrection 211 5. from the generality of the iudgement 219 6. from the manner of their appearing p. 240 7. from the place where they shall appear 243 8 of two special signes foregoing his comming 252. 9. of Christs comming to iudgement 285. 10. of separating the elect from the reprobates 269. 11. of Christs proceeding in iudgement pag. 282. 12. of denouncing the sentence vpon both 297. 13. of the execution of the sentence with the Vses of euery of of these thirteene Motiues in their proper places ibid. Sect. 20. The conclusion of the whole with an exhortation to watch pag. 364. A prayer ibid. THE CHRISTIANS WATCH PREPARING HOW TO LIVE how to die and to be discharged at the day of Iudgement and so enioy life eternall Mark 13. 37. Watch WOnderfull and euery â—â—ay fearefull was the sleepy and carnall security 〈◊〉 of 〈◊〉 〈◊〉 King of Babilon described 〈◊〉 〈◊〉 who being on euery sidâ— i 〈…〉 with dangers 〈◊〉 as first 〈◊〉 in the high d 〈…〉 of Almighty God for his cruelty oppressing of Gods Church people 〈◊〉 14. 6. whose City and Temple his grandfather had spoyled destroyed 〈◊〉 King 25. and 〈…〉 c. Ier. 5◠〈◊〉 Then 〈◊〉 for giuing his people and himselfe to idolatry superstition Iâ—râ—m 51. 44. 52. Dan. 5. 4. As also to DiuinatioÌ„s Sorceries Enâ—chantments Don. 2. 2. Isa. 47. 9. and lastly for his Sacriledge and his prophaning of the holy vessels of the Temple and blaspheming the Lord Dan. 5. 3. 23. Then besides hee had Darius and Cyrus besieging the Citty without and ready to take it and within had his owne subiects ready for his tyranny ouer them to cut his throat and of them his principall Courtiers as Gadata whom he had caused a little before to be gelded and Gobryas whose s 〈…〉 hee had slaine in hunting who to be reuenged conspired against him b 〈…〉 yed the 〈◊〉 and brought in 〈◊〉 Aâ—my â—et 〈◊〉 this case and danger 〈…〉 ring â—othing 〈◊〉 confident in the strength and defence of the City which was compassed â—oth with high walls and with the great riuer 〈◊〉 〈◊〉 also they had prouision â—ayd vp in the Cittie 〈◊〉 〈◊〉 y 〈…〉 and more which made him so 〈◊〉 that â—ee made a great feast to a thousand of his Princes and to 〈◊〉 against God his people whoâ—â—ee kept captiue in his drunken vaine â—â—e commanded to bring him the golden and siluer vessels which his Father Nâ—buchadnezzar had brought from the Temple in Ierusalem that the King and his Princes and his Concubines might drinke therein not for any necessary and sober vse which had beene too much Leuit. 27. 28. but in this drunken and lasciuious feast to aduance himselfe his power aboue God and that before his druncken companions and harlots and thereupon which was the greatest impiety of al they praysed their gods of gold and siluer brasse iron wood and stone not onely giuing them the honor of their plenty and feasting as was the manner of the Heathen in the beginning of their feasts to sacrifice vnto their Gods but they ascribed also this victory vnto their Idols when these vessels were taken from the Temple in Ierusalem as though their filthy Idols were stronger and more mighty then the God of Israel Whereupon his iudgement was immediatly written ouer against the Candlesticke vpon the plaster of the wâ—ll of the Kings Pallace and the King saw the palme of the hand that wrote And according to the contents of this writing read and expounded by Daniel was Balthazar that same night slaine and the City vtterly destroyed Dan. 5. Isa 14. 4. 22. and 47. 11. and 21 41 And that by this stratageme while they were feasting Cytus caused the riuer Buphrates to be diuided into diuers channels and so made it pasable and then his army passed ouer and by the guiding of Gadata and Gobrias they entred into the Cittie and these two Courtiers slew him See what security and slouth bringeth vpon men and whole kingdomes when no danger and warning as Daniel telleth Balthasar will serue Dan. 5. 22. and therefore his vanie glorious feast became his funerall feasts and as of this Balthasar so it fareth with all brutish and secure worldlings and sensuall liuers this day who though they liue in their sinns end thereupon in the Lords danger and hatred and wot not how soone for their domerits the Lord will by death take them away then bring them to iudgment yet in this deadly taking are they so sleepy and secure so full of ioy and gladness when they should giue themselues to fasting weeping mourning to preuent Gods iudgements that they put farre from them the euill day and approach to the seate of iniquitie as though no euill could happen to them giue themselues to feasting ryot excesse that the Lord in the midst of their drunkenness taketh them suddenly away most fearefully vnprepared for death or finall iudgment but as they liued beastly so they dye strangely Wherefore purposing the holy Trinitie assisting mee to deliuer vnto you my brethren holy and beloued in the Lord some word of exhortation and considering in respect of the premises that the chiefest things euery one ought to be most careful of as long as they liue are first how to liue according to Gods holy will during our life heere Secondly how to leaue this life in Gods feare and fauour and full hope of a better life and Thirdly how to be discharged before Gods tribunall in the day of iudgement and so enioy life eternall In which 3. poynts wholly standeth the glory of God and mans welfare so much as of man can be sought for whervpon for effecting of the premises 〈◊〉 at this instant can thinke of nothing more behoofull then to stirre vp your hearts to Christian watchfulnes for the time present and for the day of death and of our appearing before the Sonne of God at the generall iudgement Which taske if we faithfully perform we shall be blessed in life happy in death yea and for euer after death dwell with God in heauen Now for the fundamentall ground of this exhortation I chuse this Scripture which directeth vs to examine 1 The occasion of this exhortation 2 The meaning and parts thereof 3 The instructions and vses for knowledge and conscience wee are to gather hereof And for the first the occasion may be gathered out of Math. 23 where our Sauiour denouÌ„ceth woes against the Scribes Pharises threatning them destruction and desolation Whereat his Disciples being much astonied thinke it vnpossible that their Temple should be destroyed vnlesse the whole world should come to an end and be destroyed with it wherefore as they departed out of the Temple one of his disciples shewed him how fortified the Temple was how great were the stones and strong the buildings and indeed it was the stareliest strongest
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
exclaime that hee can make no commodity nor gather any fruit out of his garden or orchard when as hee neuer set on good herbe nor plant in them one or other The like is euery husband to deeme of his wife watch for her good and shee will doe thee all good Then secondly euery father is to watch ouer his children that they degenerate and grow not from pure wheare to wilde oats as Helies sonnes did to the destruction of parents and children 1. Sam. 4. 17. c. And this watch is hardest of all because they be the fruit of our bodies in which respect we are ouer indulgent as was Dauid to Absolon 2. Sam. 18. 3. and 19. 33. and to Adoniah 1. King 1. 6. And therefore are they too often more rebellious and head-strong then wee can rule or willingly would bend much lesse breake or cast out of our houses and stone to death Deuter. 21. 18. And who though he were full of eyes and neuer sleeping is sufficient for these things and therefore parents with heauie hearts often sing Moses song in Numb 11. 11. c. Lord if I haue found fauour in thy sight kill me that I behold not my misery What is heere then to be done shall wee in the most needfull place giue ouer our watch God forbid But rather herein follow Salomons counsell in Prou. 22. 6. Traine vp or Catechize a childe that is while he is a childe in the way he should goe and when he is old he will not depart from it And good reason for looke how the first institution of children is sutable thereunto will be their whole life continually aspecting thereupon as we see the Sunne euer setteth euen against the place it first that day arose And looke what impression the waxe taketh when it is new it will retaine when it is hard and old Gods people were carefull hereof for wee see how watchfull Iob was ouer his children how he sent and sanctified them and rose vp early in the morning and offered burnt offerings according to the number of them all For Iob thought it may bee my sonnes haue sinned and blasphemed God in there hearts thus did Iob euery day Iob 1. 5. Abraham was commended for commanding his sonnes and houshold after him to keepe the way of the Lord to doe righteousnesse and iudgement Gen. 18. 19. Which how we l he performed appeared in that in one day he circumcised himselfe his sonne Ishmael and all the men in his house Gen. 17. 26. 27. Whereof were 318. able men of war Gen. 14. 14. And how could Ioseph approoue so wise and godly a man departing from his fathers house at seuenteene yeeres Gen 37. 2. Or Samuel so holy a Prophet or Daniel and his three companions so excellent Moses and Dauid men after Gods owne heart Salomon so toward Ezechias seruants so gracious that they penned a part of Salomons prouerbs as Prou. 25. 1. Ioshua and Nehemiah so zealous and godly gouernours Nathaniel Paul and Timothy so religious but that from there cradles they were by their godly parents continually trained in the feare fauour and knowledge of the Lords word and will Mose deliuered Israel Gods lawes to teach them their sonnes and sonnes sonnes all their daies that is euery day while they liued Deut. 6. 2. And before his death bound all Israel men women children seruants and bond-slaues by an oath to keepe and maintaine Gods lawes all excuses set apart as writes Iosephus Antiq. lib. 4. cap. vlt. which they failed not for many yeeres to performe most carefully they in these last times not only from their cradles instruct their children in the principles and summes of religion which they call there little Bible but at fiue yeeres old set them to reade Moses law at tenne the commentaries and expositions of there Rabines at thirteene rules and precepts morall at fifteene the Thalumd controuersies and disputations of the Rabines law Humphred and Ioh. Buxdorph Syn. Iud. cap. 3. So that their children were compared to spungies greedily sucking from their parents the water of life to houre-glasses measuring so their houres that no minute should be mispent to wine sackes retaining the substance of pietie and stilling out the sweetnesse to others to ciues with holding within the pure wheat of the word but shifting out the dust yea they were so skilfull and painefull text-men that they could tell you how many times euery letter of their Alphabet was written in the booke of Genesis which Willet testifieth also in Gen. 50. at the end saying this booke the Iewes make such account of meaning Genesis that they haue numbred the very letters which make 4395. c. Thus in old time little children became old men Grying euen to Christ in the Temple Hosanna Matth. 21. 15 16. But now old men are twise children to wit in age and knowledge Neither doe I take it any sin besides holy writ to shew vnto you how the holy ancient Christians were not sleepy in this worke as Leonides Origens father was so painfull in the education of Origen that daily he exercised him inreading and learning by heart set portions of the holy Scriptures wherein the childe had such inward and mysticall speculation that many times he would mooue very profound questions concerning the meaning of the Scriptures that his father in outward shew would reprooue him for wading so deepe into matters vncapable for his age and often would vncouer his brest being asleepe and kisse it giuing thankes to God that made him father of such a childe and being but seuenteene yeeres of age had such desire to suffer martyrdome for Christ with his father that his mother priuily in the night hidde away his clothes that for shame he could not go forth but writ to his father to take heede for affection to wife or children to recant Euseb. lib. 6. cap. 2. So in the time of the Tenth persecution of the Primatiue Church a little childe of feuenteene yeere old made a glorious confession of the vnitie of the Dietie and together with Noble Romanus suffered martyrdome Prudent de cor Martyr And when Valeus the Arrian Emperour sent his deputie to slay all the Orthodoxe Christians congregated in a Church at Edesse in Mesopotamia a poore woman of the citie hearing thereof hastned with her children in her armes thither which the Deputy seeing asked her whether she would she answered to the Church to suffer martyrdome so godly giuen mother and children were in those daies Ruffinus lib. 2. cap. 5. Theodoret lib. 4. cap. 17. Tripart hist. lib. 7. cap. 32. So Dionysia Africana when her most noble yong sonne Maioricus was martyred in the midst of his torments shee exhorted her sonne to constancie and to remember the holy Trinitie in whose name he was baptized and to keepe vndefiled his wedding garment Victor de perseq Vandal lib. 3. So Frumentius a ladde together with his fellow Aedesius Phoenicians conuerted
India as is in Sozomenus lib. 2. cap. 23. And a prisoner woman conuerted the Iberians Sozomenus lib. 2. cap. 6. And the king of Bulgaries sister conuerted that countrey saith Zonaras Athanasius but a child would reason with his plar-fellowes of the mysteries of religion Ruff. lib. 1. cap. 14. So the children of Samosata when Lucius an Arrian Bishop as they were at Ball-play had with his foote touched their ball they would not play with it vntill they had drawne it thorow the fire Crying their Ball was defiled by the heretiques foote Theodoret lib. 4. cap. 15. And no lesse worthy to bee remembred are the children of Merindoll in France who were so expert in the principles of religion that questioning one with another before the Bishop of Cauaillon with such grace and grauitie as was maruellous to heare thereupon a religious man come lately out of Paris said to the Bishop I must needs confesse that I haue often beene at the common schooles of Sorbone in Paris where I haue hard the disputations of the diuines but yet I neuer learned so much as I haue done by hearing these yong children according to Matth. 11. 25. Act Mon. pag. 868. Thus we see how Gods children watched ouer their babes from their infancie and what good effects it brought forth in and by them and so would with vs if we did the like the Lord open our hearts and make vs see how many millions of babes and infants come to fearefull designements by reason of parents sleepinesse and securitie in this behalfe Wherefore my next vse shall be to admonish and in Christ Iesus to entreat all parents to pittie their infants and while they be yong to nurture them in the feare and knowledge of God and that for these reasons among others 1. Because God commandeth it Deut. 6. 6. c. Eccles. 12. 1. Lam. 3. 27. Psal. 78. 4. 2. All the godly in all ages performed this dutie whose examples we should follow and further know that as the Iewes children were after the circumcision so soone as might be instructed in the Lords waies so should wee after Baptisme be in the lawes of Christ. 3. It is necessary for vs so to doe for all men know and confesse that Sathan spits and beares an implacable hatred to young babes and infants because they be the seede of the Church and therefore labours to draw and keepe them in all prophanenesse as he caused the Iewes by an Apish imitation of Abrahams offering of Isaack to sacrifice their children to Moloch contrarily Leuit. 18. 21. and 20. 2. So in Popery be Priests Monkes and Nunnes kept from lawfull marriage beget children and in the birth stifle them witnesse Huldericke Bishop of Ausbrough who in an Epistle to Pope Nicholas the first relateth how Pope Gregrorie the first vpon a certaine day sent vnto his fish pond for fish and aboue 6000 infants heads were brought vnto him which were taken out of that pond or moat whereupon he confessed his restraint of Priests marriage to be the cause thereof and if this was in one pond what was in euery place and at all times 4. Euery man is so full of originall as actuall sinne that vnlesse we be sanctified and from our cradles seperated to pietie wee shall neuer or very hardly be saued for looke what licour the new caske taketh it longest tasteth thereof and we reade how the figge tree was cursed though the time of figs was not yet Mark 11. 13. To teach vs to watch that at all periods of our liues we should be fruitfull in good workes and holy life and we see how the Beares tare in peeces 42. little children at Bethel that mocked Elisha their littlenesse excused them not 2. King 2. 23 24. 5. The yonger they bee in glorifying God the greater blessing of God shall light vpon them for admit they wote not what they say yet God who heareth the spirit speaking in them woateth and accepteth of their words as if they vnderstood them as we see in Math. 21. 15. Mark 10. 14. c. Psal. 8. 2. And we see how fearefull it is to heare a little childe sweare curse or name the diuell though he knoweth not what he speaketh all will presage that hee will approoue an vngratious childe and is of an vncleane spirit Let parents then as the Eagle and Pellican build their nests on high that the olde Serpent come not nigh their yong and know that the best in heritance they can prouide for and bequeath their children is pictie And heare would I willingly for comfort and ease in this long Watch for long a breeding but soone done away to parents giue some poore direction and open my mouth for the dumbe Prouerbs 31. 8. And speake with a stammering tongue precept vpon precept line vnto line there a little and there a little Else how will babes be taught knowledge Isa. 28. 9 10 11. Wherefore for the right institution of a childe I presuppose the parents to be religious and not of that number who wil laugh when their children sinne but weepe if they be godly addicted I would haue the mother who is the nurse else is no better then an Ostridge and worse then the Dragons which draw out the brests and giue sucke to their yong Iob 39. 17. Lament 4. 3. So to frame if she can her childes speech that the first word hee speaketh should bee God to perfume and sanctifie the rest of his words and meete this should be so for shee nurceth now the sonne of God and therefore should be taught to name and call vpon his heauenly father then to this word adde blesse me next Iesu saue me and blessed Spirit of God sanctifie me 2. As his vtterance encreaseth teach him at his vprising to say I praise God for my sleepe Lord keepe and blesse me this day and likewise to thanke God for his foode going to bedde to commit himselfe to the Lord euer being carefull that no vncleane thing nor person nor any of the children of the wicked corrupt him in word nor deede 3. Then in this progresse as wit and discretion with plainnes of speech commeth teach him by rote the Lords prayer then the beleefe after the Decalogue and so pithie questions and answers concerning the principles of Religion then some short graces which he is before and after his meals to say with some short prayers for morning and euening to say vpon his knees which will be all he can do the two first yeeres after he begin to speake that is vntill he be full fiue yeares old 4. Then to learne by heart some parts of the Bible as he groweth capable thereof And to this worke must the father likewise reatch his helping hand and if there be more children of riper yeeres in the house whom he vseth as his play-fellowes let them in their sports teach on another the elder the yonger and so their recreations
he printed An Herne standing vpon on foote vpon a dead mans tombe or a Crosiers staffe or sheephooke with a stone in the other clawe spying about and ready to fling it if he spied any enemy with this Impresse vnder a Bishop aluding to his owne name which signified so much intimating that a Bishop or Minister must as the Herne bee a continuall watchman ready to encounter with euery aduersarie of Gods truth and euer ouerseeing his charge remembring that a man with one foote in his graue he must die and render account of his stewardship but seeing I my selfe haue more neede to bee instructed of them and who of their owne accord are so wakefull and watchfull ouer their charges seuerally that for want of sleepe their eyes bee almost sunke in their heads and for want of rest their bloud and strength is out worne that few of them liue to the yeeres of the life of their fathers so few and euill their daies be for that they good men voluntarily take more weight vpon them then their weake nature is able to sustaine in so much that the image of death appeareth not only vnder their feete as to the Herne but in their faces also aboue all othermen Thus dying to the world and to all the comforts thereof and liuing to God The Lord God of heauen strengthen them lengthen their daies increase his graces in them blesse their labours and their flockes and make vs euer thankfull to God for them and obedient to their healthful admonitions and instructions And euer blessed bee the Lords holy name who hath multiplied the number of learned zealous Ministers in these our daies and countrey and that in greater aboundance then in any age before vs and those two men of singular hope full of Gods Spirit graced with most excellent gifts whose vertues and holy life in their yong yeeres doe shine farre aboue the gray heires of their forefathers would God we were but halfe thankfull ynough for so admirable blessings The ioy of the whole earth and the gladnesse of all the world that is the blessed hope of the Gospel shineth not a little in their gracious contenances the Lord encrease them a thousand thousand fold and giue them double and triple his spirit that they may be greater then all his enemies and abide euer faithfull that through them the King may reioyce the Magistrates be glad their fellow Ministers be backed and encouraged the people edified sinne abolished Idolatrie rooted out Antichrist ouerthrowne Satan troden vnder foote hell confounded the Gospell highly farre and wide flourish righteousnesse shineth God haue all the glory So be it and the Lord say so too and ratifie it Another vse serues for reproofe of a contrarie generation who in Scripture be also called watchmen but full sleepie and snorting euen at noone-day and therefore may as well be called watchmen of waking ouer their flockes as mountaines of moouing they are blinde they haue no knowledge they are all dumbe dogges they cannot barke they lie and sleepe and delight in sleeping and these greedie dogges can neuer haue innough and these shepheards cannot vnderstand for they all looke to their owne way euery one for his aduantage and for his owne purpose Isa. 56. 10 11. They eate the fat they cloth them with the wooll they kill them that are fed but they feede not the sheepe c. Ezech. 34. 3 4. And whereas the watchmen of Ephraim should bee with my God the Prophet is a snare of the fowler in all his waies and hatred in the house of God Hos. 9. 8. That is they should bring men to God and not to be a snare to catch and pul them from God which is abominable and what more lamentable then to see them so hard hearted that though the children crie for bread yet no man breaketh it vnto them nor affoord them on graine of salt to eate with their meate and yet as they bee improperly I grant called watchmen so are they caâ—led the salt of the earth Math 5. 13. And therefore should season the carnall and vnsauory soules of their people else they themselues are no better then vnsauorie salt If a Gentlemans table be laid and ouercouered with aboundance of meate and varitie of dishes yet if the meate be fresh and no salt vpon the table to what vse serueth all that prouision but to cast it to dogs salt is it that seasoneth all things so if a Minister come I will not say to Church and season not the soules of the people with the salt of the word but if he come to a Gentlemans house and sit at table if hee season not the company with the 〈…〉 rie salt of his diuine knowledge what is hee but the shame and disgrace of the company and contemned yea cast out and troden vnder foote as vnsauorie salt Whereas he ought both at Church and at home and else-where with this spirituall salt couer and cure the putrifactions and diseases of the people For heare it fareth with men liuing as with beasts dying which anone putrifies scrawle with wormes stinke and serue not for mans vse vnlesse in due time they be wisely and carefully salted so man when by sinning he looseth the life of God and becommeth wholly earthly minded hee forthwith begins to stinke and to scrawle with the wormes of carnall lusts and sensualitie with beastly and diuellish affection which not only fill the heart and soule but withall most fearefully come out at the mouth in scurilous filthie talke horrible and blâ—sphemous oathes and cursings and at the hands feete and whole body in most vngodly gestures actions and behauiour Whereby hee is vnsit for the table of his heauenly Father vnlesse the faithfull Minister forthwith steppe in and ouercouer it with his salt and so sweeten and purifie it againe else will all whoope at this vnskilfull cooke that spoileth all his Masters prouision for want of salting it in due time and who if he saw a Goliah come to a towne with full intent to murther and kill all the people therein would not rise against him but this is a murthering of the soules of a whole Parists if the Lord giue them not the more grace to prouide for themselues What more treacherous then to set a man a watchman ouer a citie who for a bribe will open the gate at first to the enemie to slay and spoile all and doe not these by their sleepie silence open for sinne and Satan to seaze vpon Christs inheritance regarding nothing but their priuate commoditie thinking when they enter vpon a liuing they enter vpon a farme to liue vpon or a flock of sheepe and yet watch not herein not so well as the shepheard of Bethlem did ouer their sheepe Luk. 2. 8. And who seeth not how foolish and dangerous it is to set vpon the walles of a citie besieged by the enemie a drowsie sleepie and sluggish watchman who can but snort all night in the
could prooue that that donation in Numb 18. 20. c. Were perpetuall and neuer to be abrogated then the tythes might stand euer iure diuine and no man take them away without permission from God I answer all the learned preachers in the land almost and all that come to Pauls crosse in London in a manner affirme and confirme it and so doe all writers that writ bookes of that subiect also as Euerard Digbies dissuasme with Celsus of Veronas Dissuasme Rob. Ponts 3. Sermons against Sacriledge Master I. Howson now Bishop of Oxons 2. Sermons Pet. Rebuffus and D. Tynâ—arus de decinus Richard Eburnes maintenance of the Ministery Fulk Roberts reuenues of the Gospell Roger Fentons Sermon of Simony and Sacriledge Master Iohn Rainolds vpon Obadiah Vers. 5. 6. Ric. Bernards of the Ministers maintenance Mast. George Carletone Bishop of Landaffe of tythes William Sclater of the Ministers portion Sir Henry Spelman de non temerandis Ecclesiis Sir Iames Sempils Sacriledge against Iosephus Scaligers Diatribe and Iohn Seldens historie of tythes But if you obiect that the tythes bee leuiticall and therefore since Christs resurrection abrogated and in that respect the Ministers by diuine right cannot claime them I first desire to learne by what Scripture doe you warrant this assertion is that they be abrogated but if you cannot then by Ieroms rule what soeuer cannot be prooued by Scripture it may with the like authoritie be denied as affirmed But if you will haue them so to be because you say so therefore to grant it as vpon Pythagor as word were to glory in men And therefore I would be resolued whether any part of the Leuiticall rites be abrogated except only such as figured the spirituall fulfilling thereof by Christ or his Church and which be they but in my opinion tithes figure nothing in Christ to be fulfilled in any of his two natures or three offices and therefore are not Leuiticall nor abrogated but stand as sure as first they were enacted vnlesse you say that as the tythes giuen Leuie for seruing in the Tabernacle should stand firme vntill the Messias came who would then himselfe discharge all Gods Ministry and after neuer vse mans seruice therein which we see is not so Or else that in his daies and euer after the Church should in it selfe be so throughly instructed that it needed no Ministers which is not so neither and therefore tythes be no figuratiue right and if not I demand why should they bee abrogated vnlesse we arrogated to our selues wisedome aboue the Lords and could deuise a better way for the Ministers maintenance then the Lord could But admit the tythes bee Leuiticall as you would haue them and that they figure some mysticall secret we be not worthy to know then must you confesse as you do that they be abrogated now Christ is come and being fuifilled in him are not to be exacted by any nor to be payed by any Parishioner to any man for this were to ioyne with the Iewes that the Messias is not yet come which is to deny the faith and so Christ shall profit vs nothing at all as Paul prooues of Circumcision Gal. 5. 3. And if so why should any Minister demand tythes much lesse any secular man or any Parishioner pay any seeing this is to deny plainly that Christ is come but while we pay tythes we looke for another else by paying Leuiticall tythes you hold all the rectors and parsons appropriate and also all the people in the land which pay or receiue tythes in a Iewish errour and infidelity And by the like right may you compell the people to pay you sheepe and oxen flowre pigeons and what not which in old time were brought to the temple for Sacrifices and offerings which is most deuillish and absurd and this done seeing the tythes be Leuiticall and abrogated you must out of the spirituall truth and meaning of the Leuiticall law in Numb 18. 20. Draw out a spirituall true certaine law for the Ministers portion for euer in all places of the world and that as all changes vnder the Gospell be farre more excellent then those vnder the law so the Ministers maintenance gathered out of the spirituall sense of this ceremoniall law must in all respects be farre better richer and plentifull then the legall tythes and offerings were which yet all the learned in the world haue not found nor neuer shall which plainly sheweth that this law in Numb 18. 20. Is an euident explanation of a principall branch of the fourth and fifth lawes morall and that the tythes are and euer were since the first establishing of the Church gouernment due by diuine right to the Ministers of Gods Church in all ages alike And the like is to be said of all donaries and gifts giuen in former time to God and his Church that is for the maintenance of Gods holy and true seruice in his Church whether they were yeerely pensions of money or lands as the Abbey lands to serue God in such places as the Abbeyes were situate which now ought not iure Diuino to bee alienated from Gods Ministers and giuen or sold to secular men and that for these reasons 1. What was giuen to God and his Church that is to the Church men that serued God in the Church yeerely and weekely for euer ought not without Gods expresse commandement be taken from them and we see how Caluin in Hosean cap. 1. ver 3. sharpely reprooueth King Henry for this fault 2. Those lands were giuen for euer for the seruice of God in those places only where the Abbeis stood and therefore were neuer to be alienated from them that serued God in those parishes how soeuer religion altered from worse to better but then to be the rather appropriated to the Ministers then being from generation to generation because the lands were giuen for the true and holy religion of God but now the Ministers serue God in better measure and manner then did the Monkes c. And therefore ought they the rather now possesse them all and they not be taken away from them This may bee confirmed by Dauids practise who when the Leuites were to cease to carrie the Arke and Tabernacle from place to place for the on and other were to be put in the Temple which was shortly to be builded Dauid though the Leuites office ceased took not away from them their lands nor liuings but disposed otherwise of the Leuites for the seruice of the Temple 1. Chron. 23. to 27. And so should it be done heare 3. That which is once dedicated to holy vses ought neuer to be conuerted to prophane exploits how worthy or vnworthy soeuer but should continue to the seruice of God whereto it was giuen for euer and therefore the taking of the Abbey lands from the Ministers was wrongfully done as Leuit. 27. But if any will heare bee contentious we haue no such custome neither the
whooredome drunkennesse or the like and in other things are vnreprooueable for this on sinne they will with your Siran 2. King 5. Pray Gods mercie else to be damned they will not forsake it as Cain for his hatred to his brother Herod for his brothers wise Elie for correcting his children c. And deserued they not worthily to be damned who when Christ did all things for them to the spilling of his heart bloud will stand with him for on thing a worldly a transitorie a sinne a shame a damnable and a cursed thing in the iudgement of God man and Angels But to the question first I must say with Salomon It is a snare or a destruction for a man to deuoure holy things and after the vowes to enquire Prou. 20. 25. That is very fearefull it is for men to make againe and game or sport of robbing the Church vexing and abusing the Ministers ouer-mastering them with all reuilings and indignities as if they were the greatest theeues and robbers liuing vnworthie to breath vpon earth and after to enquire if it be impietie or how for this transgression to breake the snare of Gods eternall curse and torments in hell truly the snare is soone broken by restitution Numb 5. 7. Leuit. 5. 16. Ezech. 33. 15. This point not I but Austin thus explaneth saying Those kinde of people be worst of all others who desire to bee released from the punishment of their hainous offences and yet will still possesse the stollen thing to such the medicine of repentance is not auaileable at all for if other mens goods for which the transgression was committed bee not restored when it may be surrendered his repentance is not true but counterfeit but if hee deale truly in the matter let him know that the sinne is not remitted except the theâ—â— be restored c. Oh will the Church-robber say Wee will repent and will not that serue God requires no more of any and are we alone debarred from the generall conditions of all the world Answ. No God forbid and farre be it from me to encrease any mans sinne more then the Lord doth or to cast vnnecessarie and false scruples into any mans conscience but this I say none can repent without faith where faith is their must needs be new obedience if then there be no amendment of life and detesting of the sinne it cannot be called true but counterfeit repentance For who can say that a fornicatour abhors whooredome so long as the harlot lieth in his bosome Isai willeth the transgressour wash his hands from bloud and then come and not before and talke with God Isa. 1. 16. to 19. and so is it in this case and this is euident in Mich. 6. 10. Where hee shewes a reason that hee cannot but smite them saying Are yet the treasures of wickednesse in the house of the wicked c. For as the taking of the tythes doth begin so the detaining of them continue the sinne and so long as they continue with thee thy sinne is vnpardoned Most woefull and lamentable it is to see what a world of iniquitie the subtiltie of the serpent hath breathed and suggested to intangle and snare poore soules at vnawares wee make Queries and put cases and beate our braines to deceiue our selues against the day of the Lord were it not faire easier omitting this patching at once and for altogether to forsake sinne and to discharge our soules and without all Queries or doubts to be sure of Gods blessing in this life and saluation in the life to come and not to sell our soules to Sathan for the loane of stollen goods for a moment and seeing there is but on thing that hindreth thee from thy God why wilt thou comming so nigh the land of the liuing as foolish Hobab for on sinne renounce thy God forfeit thy selfe and thy family to perdition which God forbid on sinne made the Angels diuels on sinne expelled our progenitors from paradise on sin kept Moses and on sinne kept all Israel aboue 20. yeere old from possessing the holy land two only excepted and will God aboue these dispence with your one sin of sinnes more hainous in humane iudgement then any of the former and which is more for the losse of this one capitall sinne you shall finde treasures in heauen Oh stand not nor sticke for one sinne what greater infidelitie then to distrust our God willing vs to prooue him if he bring our tyth to his store-house if he will not open the windowes of heauen vnto vs and powre a blessing without measure Mal. 3. 10. Else a contrary curse and what will be the end but bitternesse Wherefore beloued in feare and reuerence put thy case to triall and prooue the Lord if he will not open the windowes of heauen to thee c. Proue him if he will not multiply thy little vnto much and blesse the nine parts more for this tythe tenne times then before and that litle thou now hast remaining more then all thy former vnlawfull and vngodly tythes prooue him if he will not send a learned Minister to all parishes in the land men able and willing to stand in the gappe betweene vs and Gods wrath and prooue him if with a crowne of glory he will not honour them that honour him in heauen eternally But oh will on say this counsell is harsh for a man vpon a sudden to strip himselfe of so sweet a portion few or none can abide it Answ. So said Hushai in another matter This counsell is good but not now yet know what our Sauiour said with men this is vnpossible but with God all things are possible Matth. 19. 26. Gen. 22. verse 14. Ezech. 37. 1. c. If thou cannot suddenly doe it then doe it by degrees As thus first consider that thou and thy predecessours haue gotten your money you laid out to buy these Abbeyes and appropriations with encrease ten times or twentie times more 2. Consider the iniurie and harmes you did to the Ministers and people defrauding the on of his bodily allowance and comfortable fruits of his calling and labours and the other of the foode of their soules for both which thou must answer if amends preuent not in faith and new obedience 3. Desire God to incline thy heart to his testimonies and not to couetousnesse and to worke in thee a detestation of the price of bloud 4. Confesse thy sinnes to God and vse all meanes to be reconciled to the Minister and true owner of thy wealth and as oft as thou canst and neede requires let him gather the crummes of his owne liuing which otherwise thou giuest to dogges and hogges vnder thy table euer comforting him and renuing thy heauy case thus encroaching vpon Gods Church and tribute 5. Lay vp and purchase of the ouerplus a farme else where and giue to God what is Gods 6. Or if that will not be become a tenant to God and his Church
people and therefore the maladie cannot bee vniuersall but is soone extinguished but rather by infusing I wot not how but to our sorrow we feele it a generall dislike and cause lesse suspition and distrustfulnesse betweene pastour and flocke and so by degrees dissolueth all holy fellowship and coniunction betweene Minister and people for on the one part the godly painefull Preacher seeing the stubbornnesse and waywardnesse of his charge oppugning his instructions and admonition and as it were of purpose to despite him to set vp disorders and for all his labours for their reformation to follow their owne waies hereupon he perswades himselfe the people loue not nor regard him nor his teaching nor yet any paines he takes with them further then stands with their lawlesse lusts howsoeuer formally they giue him ciuill salutations plausible termes of curtesie yet in secret they traduce and censure him and his doctrine whereupon being discouraged and cast down as taking his seede sowne vpon stony ground he hath no heart to recall them from their sinnes but finding familiaritie to breede contempt and truth hatred he weepeth in secret wisheth he had neuer come among them but either fled with Ionah to Tharsis or had with Ieremie some secret cottage to finish his daies in and neuer to preach to them in the name of the Lord. And so eating vp his heart with sorrow estrangeth himselfe from them giueth ouer his watch taketh his best course to bee to liue to God and himselfe and as for his charge to deale with them a far off in generall points and as it were at the staues end as they can and will abide handling being a contentious and vnthankfull people and so if they peerish they peerish the fault is theirs and it is long of themselues and thus the power soule and strength of his ministery is quite brooken and lyeth without life in the dust And because hee would doe some good and get some comfort of his ministery hee busieth himselfe in other mens charges and so stealeth the hearts of the people Absolon-like from the lawfull Pastour to himselfe with thankes and amends to say no more His people on the other side not abiding any admonition much lesse reproose at a Ministers hand contemned distrust and suspect both his doctrine and dealings being men of malitious and base minds deeming he doth all in subtiltie and of hatred to rule them and set vp new orders and so abridge them of the old customes and albeit hee otherwise be an honest man innough yet is he to holy for them for by his too often preaching they finde him already an enemie to their peace good neighbourhood pleasures and profites and euer and anone in his doctrine girding some riding and deriding others â—awning vpon his sect and fauorites disquieting poore honest men and therefore is not for them they would giue the best sheepe they haue to bee ridde of him if not they will be to hard for him doe what he can c. Thus they cease not all to grow on an head against him as sheepe when on runnes to the water all the rest will to censure carpe and scanne all his words trace his steps prie into his priuate and publike carriage wrest all to the worst and in what they can meete him at euery stile and though his learning be good yet they would hee would follow it himselfe and hope to finde on day to be fully reuenged vpon him for his wrongs to them honest quiet men and if there be any wicked Gentleman in the Parish to him will they flocke to open their griefes and craue helpe and counsell to driue away their Parson who in adiuellish hatred to all Ministers and secret emulation taking all honour and reuerence giuen the Minister to be taken from him and that if he be patrone thinking if he could firret him out to get all to himselfe and put in a dumbe dogge for seuen pound a yeere stipend to murther the Parish and teach his children too and what cares he He can make friends toward all blowes thereupon in colour to gratifie the people he will play Achitophel and plod all he can against him be it true or false all is on and these pernitious sots will sweare to any thing so that he tell them what it is for memory sake that they must sweare vnto and so will he not cease first secretly then impudently with open forces to assault the tyred Minister either to expell him or to bring him vnder his ferula to speake nor doe no more then will stand with his worships pleasure forsooth or if he cannot bring him to this slauery yet to keepe him in continuall trouble sorrow and vexation of spirit will set the whole Parish against him will fauour and applaud euery on that speaketh or doth any thing against him will ioy and solace himselfe when any gybe iest mocke flout slander or abuse the Minister any way and be a bitter enemie to euery on that liketh of or speaketh well of their Preacher and so will not spare to turne the hearts of the people wholly from him that his Ministery shall neuer doe them good whiles he liueth which is all the diuell himselfe would haue them doe and is so true that it cannot be denied at all neither doe I speake all I know herein the Lord giue them repentance speedily for otherwise the bloud of all their Parishes the Ministers bloud also whom they thirst after will bee required full dearely at their hands yet they this while are iolly and iocund and thinke they doe God good seruice in persecuting and murthering his Saints and are sorrie they cannot finde some hainous accusations against them to dispatch them out of this life which is plaine wilfull murther in heart whereas they ought to doe them all good deliuer their own soules from death and bloud guiltinesse and vse all meanes to bring the people whose goods in great measure they possesse and whose bodies doe them all seruice they can to the knowledge and obedience of God being themselues formost in the worke and not thus shew themselues religious in nothing but in persecuting the Ministers and turning the hearts of the people from hearing and obaying Gods word The Lord open their eyes to see their sinnes and make them truly religious else remooue them from his Church and Ministers c. Now Sathan hauing thus farre infused his poison to Minister and peoples bosoms as we to our shame and sorrow see it in to many places the holy coniunction betweene the Pastour and the flock from this little sparkle of suspition at first is quite and for euer dissolued and they as man and wife quite diuorced and separated in heart and louing affections And therefore I would haue my faithfull Christian to be exceeding watchfull against this malady and to suffer not so much as the least shadow of dislike to arise betweene him and his Minister else all the exercises
kill vs neither booteth it vs to waste our goods on Physitians to keepe vs froÌ„ it for albeit they promise faire yet they their babes die as soon as others our Lawers cannot in this book-case plead no not for their owne liues no King so welthy no Sampson so stout no horse so swift no spear so long no armor of proof so sure but as the Behemoth Leuiathan he scorneth all Therefore to preuent all the hurts harms that accoÌ„pany Death such as die vnprepared I gather this doctrine All Gods children must whilest they liue heere seeing they know they must die bee exceeding carefull to watch and wake for Deaths comming whensoeuer it be least it come suddenly vpon them and so surprise and take them away vnawares and vnprepared the proofes be in Isa. 38. 1. The Lord said to Hezekiah by Isaiah Put thine house in order for thou shalt die and not liue And this did all the godly Fathers before their death as Abraham disposed and prouided for his children before his death Gen 25. 5. 6. Isaak Iacob blessed their children Gen. 27. and 48. and 49. so did Moses blesse the twelue Tribes exhorting them also to serue the Lord and the like did Ioshua Deutr. 33. Iosh 23. and 24. and Dauid did the like prouiding further for the Temple and the functions thereof 1. Chron. 22. to the end of that booke that God might bee serued after his death better then while he liued Abraham Iacob and Ioseph had an holy care for their buriall Gen. 23. and 49. and 50. Simon and Paul desired to die in peace and bee with Christ our Sauiour and Steuen commended their soules to God forgaue and prayed for their enemies c. Then Moses desired God to teach him to number his dayes that he might apply his heart to wisedome Psal. 90. 12â— This also by a voyce from heauen is confirmed to be a blessed thing as Reu. 14. 13. Blessed are the dead which hereafter die in the Lord euen so saith the Spirit for they rest from their labors and their works follow them And contrarily how fearefull it is to die vnprepared we see in that Corne hoorder who when hee made most account to eat drinke take his ease and be merry that night his soule was taken from him Luk. 12. 15. to 23. Reasons ratifie this truth likewise 1. All our former watchings ouer all our life is lost labour if in this point we become sleepy and secure 2. To die is one of the greatest works and most dangerous roâ—kes mans life is subiect vnto if heere wee make shippewracke wee are vndone for euer for what auaileth it to liue godly and die wickedly not one iot as Ezech. 18. 24. 3. At our death time Satan is most subtle busie and fierce to ouerthrow our faith for if now hee preuaileth against vs he hath gotten his wished desire but if now he be vanquished he is out of hope euer to preuaile and so layeth downe the bucklers at our feete for euer therefore stands it vs much on hand to watch and for want hereof many goe meerely to the pit of perdition 4. Death by this premeditation and preparation will be more welcome vnto vs for dangers foreseene are lesse greeuous 5. I shall more easily contemne this world by often thinking that I am a stranger in it and abstaine from many sinnes which otherwise I would commit and will repent of all my sins committed and omitted and the rather because all Gods Elect did so and were saued and so shall I. 6. God commands vs to watch for commanding vs to watch for the day of iudgement he will haue vs make a godly death for as wee die so shall wee be iudged and therefore must bee watchfull and pray much for a godly end 7. If we performe this duty many commodities accompany it if not vndoubted damnation to all that die in sin vnrepented for death in it selfe is the way to hell to the wicked but to the godly a portall by which the soule passeth out of the fraile body to heauen or is as the Angell that guided Peter out of prison and sets them at liberty Acts 12. 8. 9. whereas to the wicked it is a cruell Sergeant to arest and cast them into prison The first vse serues for instruction for my vigilant Christian how hee is to watch generall and speciall for death The first generall care whereof is in leading a godly life and then shall hee be sure of a godly and blessed death for eternall life hath three degrees one in this life when a man leades a new sanctified heauenly life and can say truely that now hee liues not but Christ liueth in him Galath 2. 20. and this all such can say as doe vnfainedly repent beleeue and obey iustified from and sanctified against their sinnes and haue the peace of Conscience with other good gifts graces of the holy spirit which are the earnest penny of their saluation The second degree is in the end of this life at our death when the body goeth to the earth and soule to God the third at the last iudgement when body and soule revnited doe ioyntly enter into eternall blisse and of this first watch I haue spoken in the first part before Then secondly we must watch and be in readinesse for the second degree of eternall life euen for death for man goeth to the house of his age as Eccles. 12. 5. that is towards his graue and therefore must prepare for it and labour to pluck out of our hearts that erroneous imagination wherewith euery man naturally blesseth himselfe thinking so highly of himselfe that though hee had one foot in the graue yet beleeues hee shall not yet die and what a folly is it for man to stumble thus at the threshold ere they be aware of the house many charge and chide olde age to come vpon them vnexpected but who compelleth them thus falsly to conclude So if any complaine of Deaths vnlooked-for approach wee may answer Who bade them bee so foolish as not to looke for him Cruell and vnmercifull Death makes league with no man though as Isai saith chap. 28. 15. 18. The wicked make a league with Death that is in the fond imagination thinking that Death will not come neere them though all the world should be destroyed and seeing this naturall corruption is in euery mans heart we must daily fight against it and expell it out for so long as it preuailes we shall be vtterly vnfit to make any preparation for death but will bee like the foolish debtor that keepes no account of his debt and then maruells how the Creditor should remember to demand it thou hast owed this debt euer since thou wast borne and before thou wast borne and is it strange that now after some yeares past thou art called vpon for it what if the day of payment be not
trimme the chambers and vvhat not that so they may be freed from all blame receiue their Master with ioy and be of him commended and rewarded So though Gods Elect be through the whole course of their liues and for death also very watchfull that so they may bee approued of God come hee when he please to iudgement yet if by Gods messengers they bee aduertised that his comming is by infallible signes at hand then they prepare and trimme their lamps a fresh and so vse to the two former a third more speciall watch and so a threefold Cable will not bee soone burst and thrise blessed are those seruants whom their Lord when hee commeth shall find so doing Luk. 12. 43. which being so I out of this third member and sense of my text arise this doctrine Whosoeuer will escape the dreadfull sentence of condemnation in the day of Iudgement and be receiued to eternall glory must most carefully watch for our Sauiour Christ Iesus comming to iudgement Before I descend to the proofes of this doctrine so little respected of many I will shew the necessity therof that so my godly Christian may be perswaded more carefully to stand vpon his watch As first there is not a more effectuall Doctrine to rouse the sluggard from his deadly security and sleeping in sinne then to blow in his â—are this fearefull trumpet to call him to iudgement and in time prepare for it no man almost so dead in sinne but will be awaked at this Alarum 2. Who seeth not the sensuall licentiousnesse of this age we liue in that they neyther regard heauen nor hell but as an horse to the battell rush vpon the pikes of all wickednesse with greedines and therefore ought to be put in minde and terrified with Gods iudgements allured with his promises for the â—ife to come 3. A booke case it is that all must die and come to iudgement Heb. 9. 27. Rom. 14. 10. 12. and 2. Corinth 5. 10. 11. as thou tenderest then thy saluation remember that thou art a man a Christian in that thou art a man needs must thou die yet not as a beast to be quite extinguiâ—hed for thy body shall but rest and sleepe a while in the graue and for that terme of time thy soule shalâ— be carried into a region of weale or woe And in that thou art a Christian belieue this article of the Christian faith that thou must in body and soule rise come to iudgment and therfore prepare for it that now for it is high time and thou hast idled ouer-long and it is ouer-late to make any delay 4. Sathan mans deadly enemy labours to hide from vs this day so fearefull and faine vvould perswade vs that there shall bee no day of iudgement and preuaileth with all Mockers Sadduces and Atheists his schollers though he can neuer perswade himselfe therein which makes him beleeue and tremble Iam 2. 19. and though it be yet it is not in haste for the daies are prolonged Ezech. 11. 3. and 12. 22. out and though it come it shall not come so suddenly but a man may make somâ— shift to hide him in that throng or haue respit to say his prayers or cry Lord haue mercy vpon mee and marke it will Satan say iâ— thou shouldst entertaine such frightfull meditations of death of hell of iudgement c. they would depriue a man of all worldly comforts make them weary of their liues therefore needfull it is for them to know how it is likely to fare vvith them if they repent not and I would that but the very remembrance of that day which is so fearefull to Sathan that it causeth him to feare and tremble and which should make rich men weepe and howle Iam. 2. 19. and 5. 1. were deepely infixed in our hearts and then should it not greatly need to call vpon them once twice thrice to watch for then euery man would be a Niniuite Ion. 3. 6. and would at euery temptation remember this counting day whereas now alas no sooner is the thunder-clappe of Gods temporall iudgements past but with Pharaoh their hearts be hardned with Israel they repent of reformation and with hogge and dogge returne to their weltring in the mire and to their olde vomit as though there were no God no heauen no iudgement no hell 5. The world is wholly drowned in infidelity Luke 18. 8. and needs must bee conuinced thereof and drawne to repentance faith and new obedience that wee all may cheerefully meete the Lord in the clouds and bee saued 6. The due meditation vpon this day will enforce vs to contemne the world and all the vanities thereof Seeing then they must be fired and we iudged for abusing them hee that beleeueth this will soone contemne all present vanities and hasten to future felicitie and euer will be thankefull to God for giuing him this warning to pul the stings of that day out of his conscience before dooms day come that so that day bee not terrible vnto him but a ioyfull wedding day translating the nature of it from a day of iudgment to a day of redemption conuerting it from the door of hell to the blessed gate of heauen 7. This doctrine of the last iudgement is moreouer in sundry respects profitable for 1. It will stirre vs vp to serue God sincerely without hypocrisie 2. It will cause vs suruay our liues and iudge our selues that we be not iudged of the Lord it will also pull downe our pride and loath the best thing that will hinder our reckoning in that day 3. It will cause vs make no more account of this world then of an Inne or baiting-place and to ioy that wee haue occasion to leaue it and the vanities thereof 4. It is Gods day of redemption and our yeare of Iubely to warne vs to enter into the possession prepared for vs before all worlds Thus of the premises wee see that this watch appertaineth to all men and that none must refuse this so necessary a worke Now this Doctrine is proued true and sound and is confirmed in Math. 24. 42. and 25. all c. Mark 13. 33. out Luke 12. 35. to 49. and 17. 20. out and 21. 25. to 37. Iohn 5. 27. c. 1. Thes. 4. 15. out and 5. 1. to 12. and 2. Thes. 1. 7. out and 〈◊〉 Tim 408. Apoc. 20. 12. out and 22. 20. all which places call and exhort vs to watch and prepare our selues for this great day This is figured in Exod. 19. as the Lord commanded Moses to sanctifie the people against the third day so Christ bids 〈◊〉 against doomes day 2. as God gaue signes of his comming so did Christ. 3. as Moses brought the people to meet the Lord so the Angels gather the Elect to iudgement 4. as the people 〈◊〉 the thunders and trumpets so shall they feare in that day 5. as God then deliuered the Law so then will hee iudge
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
day as a snare entrappeth them and therefore good were it for them not to sleep in sin nor feed on euery bait lest being circumvented by Satans snares they cannot flie to the heauens Psal. 124. 6. 3. It is called as an appellatiue proper that day Luk. 21. 34. that is a day of note known to babes children from their cradles to fright them from sinne at the name of which day Satan trembles infalix felix quaketh Balthasar sinketh the rich weepe and howle all workers of iniquity are quite confounded 4. It is named a great day Reuelat. 6. 17. and 16. 14. because the great God that day will doe great workes and determine of great matters of the life and death of men and Angels and great is it in that it includes in it the workes of all ages 5. A day it is of Anger Wrath Rom. 2. 5. Reu. 6. 17. for then all shall drinke the cup of Gods wrath that formerly haue prouoked his wrath against them for hee will poure vpon them his wrath in flouds of indignation and streames of anger Psalm 11. 7. and 50. 1. 2. 3. in such exceeding measure as no witte can conceiue 6. It is called the day of the Lord 1. Thes. 5. 2. and 2. Pet. 3. 10. 12. and the day of Christ 2. Thes. 2. 2. and the day of God 2. Pet. 3. 12. thereby insinuating that all other daies were the daies of men wherin they did what pleased them and this while the Lord was silent Psal. 50. 21. but this is Gods day wherein he will speake and thou shalt be silent so there be but two daies of all the world thy day and Gods day Now in this thy day thou as Lord of all dost what pleaseth thee to anger the Lord withall but in that day hee will breake silence of so many daies and yeeres of so many iniuries and indignities done to him and his and will answer for his honor and glory and then shew himselfe to bee God of Gods and Lord of Lords and as man in this his day did all things heere below out of order to Gods great dishonour so the Lord in that day will reduce them all to thir owne order to mans confusion and as it is greater sorrow paine and greefe to put an arme once out of ioynt in his right place againe then it was at first to put it out so shall the wicked finde this cure this day more sharper and bitterer then the putting of it out of ioynt was in their day and it is well for as wee see when Rebels and Traitors bee imprisoned the land is quiet and the Prince secure so when these rebels be cast into hell then is God vniuersally glorified and the Church secured and as there was a time when Christ wept Luke 10. 41. and thou didst laugh so in this day thou shalt weepe and howle and hee will laugh at thy destruction Prou. 1. 26. 7. It is called the day of the declaration of the iust iudgement of God according to the Gospell Rom. 2. 5. 16. signifying that howsoeuer now matters be out-faced and the verity of the. Gospell contradicted and that worldlings make no conscience of sacriledge violence and oppression and the impotent fatherlesse stranger widdow appeale being wronged vnto Christ the iust Iudge Psal. 26. 1. to be iudge betweene them their enemies that molest them and yet now this appellation is not regarded yet in this day God will declare who haue right who doth wrong and will bee reuenged vpon the workers of iniquity and highly reward the wronged for he is mercifull 8. It is called the day of refreshing Acts 3. 19. wee see how heere the godly are persecuted afflicted and of all men most miserable but in that day they shal be comforted and refreshed and haue all teares wiped from their eyes 9. It is called the day of redemption Luke 21. 28. Rom. 8. for then all the Elect shall be sure to receiue the effects and fruits of their former redemption purchased them by the death of Christ and therfore are the godly with ioyfull hearts to watch and wish his comming and the wicked in time to prepare their lamps And so farre of this first motiue and appellations of this day The second motiue to watchfulnesse for Ohrists comming is that the signes of his approaching are fulfilled by the iudgement of the learned these signes be of three sorts some long agoe fulfilled others more neere at hand some to bee fulfilled at his comming of the first sort are the preaching of the Gospell through the world Math. 24. 14. Rom. 10. 18. and 2. the reuealing of Antichrist 2. Thes. 2. 3. of the second are the departing of most from the faith Luke 18. 8. and 2. Thes. 3. 2. and secondly terrible and grieuous calamities Math. 24. 6. 16. thirdly deadnesse of heart with secure sleeping in sinne Math. 24. 37. and 25. 6. to 13. 31. Luke 17. 24. c. as in the dayes of Noah and Lot fourthly the calling of the Iewes Rom. 11. 25. fiftly many false Christs and false Prophets and seducers sixtly warres and persecutions of the last and third sort are the signes in the Sunne and Moone and starres Math. 24. 29. and the signe of the Sonne of man comming in the clouds of which signes further to consider I refer to euery godly mans priuate meditation and as he acknowledgeth them fulfilled so to prepare himselfe and where he doubteth of any of these first eight to conferre with the godly learned and not harden his heart but euer be thankfull to our good God who in mercy giueth vs these signes of his most gracious and glorious comming least wee should be taken vnprouided as when a mighty Monarche to represse the rebellion of his treacherous subiects intendeth a Parliament and sendeth forth his messengers with proclamations throughout the Empire to summon and admonish all estates vpon paine of death personally to appeare at the appointed day and place so the father of mercies by determinate and fore-told signes summoneth all the world against that appointed day to appeare before his glorious tribunall to render a strict account of their liues since the first creation to that day and to receiue their rewards accordingly good or euill and for their further instruction in the premises it pleaseth his Maiesty to sort his signes so as they may be liuely vocall preachers to direct them in the nature of the thing they signifie and that heereby men may prognosticate without a teacher not onely the nighnesse of this great Assises but also the greatnesse and dreadfulnesse thereof and so at no hand be taken sleepy or vnfurnished and so farre of the second motiue The third Motiue is the consideration of the vncertainty of that day Mat. 24. 36. Mark 13. 32. Luk. 12. 39. 46. and 1. Thes. 5. 2. Reuel 16. 15. all which quotations with one voyce and consent proclaime his certaine vncertain sudden
comming as it were flying vpon the wings of these signes Luke 17. 24. to 31. which cannot but be exceeding frightfull to vnbeleeuers In earthly Assises there is euer an appointed time summons are sent abroad sufficient time of preparation granted that the while maâ—efactors may procure friends or pardon but heere is neyther day respite nor warning to King nor Keysar to Pope nor Prelate but it rusheth vpon vs when we lesse would euen as a theefe in the night while people are asleepe in sinne and that suddenly too that the foolish virgins haue no time to trim their lamps nor the Pharisee to say his long loud prayers nor the Sadducie to recount his errour in denying the resurrection and iudgement nor the hypocrite to repent of his dissembling nor the Atheist Epicure worldling swaggerer and swearer once to cry God for mercie but now in poste-haste in the twinkling of an eye at the sound of the trumpet appeare they must bee they ready or vnready a sharpe and short warning God wots to such as neuer thought of any such businesse this suddennesse is to the wicked the very doore and beginning of hell oh happy might they be if now they might trudge directly to damnation and not see the Iudges face whom they buffeted and whose blessed body they sundry waies pierced oh that they might now hide themselues in the dens and in the rockes of the hills or that hils and rockes would fall vpon them and hide them from the face of him that sitteth on the throne and from the wrath of the Lambe for the great day of his wrath is come and who is able to endure Reu. 6. 15. 16. 17. Oh how suddenly doth this trouble heauinesse fall vpon them as a storme and their misery like a tempest Prou. 1. 27. Oh what vnexpected speediness is this that he hasteneth ere they had space to point at him with the finger and say Lo there he commeth alas alas what shift can they make in this narrow strait how shall they answer there so many inditements but they should know that they formerly had sufficient warning by Henoch by Moses by the Prophets by the Iudge himselfe and his Apostles and Ministers in all ages by iudgements temporal as afflictions sicknesses signes and wonders death and all the messengers thereof but then they despised scorned all Prou. 1. 24. Isai. 65. 2. and to despise holy admonition is to despise him that in loue sendeth him the vvarning which how heauy a practise it is appeareth by Gods heauy iudgement vpon Balthasar who made no vse of Gods iudgement vpon his Father and therefore befell it vpon himseâ—fe Dan. 5. 5. Luke 19. 27. and full iust it is that such as refuse the Lords proffered mercy pardon and peace should feele his iustice and prepared iudgements and if a theese cannot abide a priuy search let him forbeare stealing then hee need not feare it if thou canst not abide to heare of Christs sudden comming to iudgement then watch before hand he cannot come vnexpected and vnprepared to thee else what King thinke you would take in good part to be denied lodging or entertainment at his owne subiects hand though hee came sodainly much lesse if he sent him warning before-hand of his certaine comming though the very day were vncertaine to himselfe if such after such faire warning should shut him out of doores ought he not to proclaim him a traitor and should not the Lord in equity doe the like to vs seeing he is so often fore-told of his sodaine comming If a theefe should foretell that hee one night or other he wist not when would come to rifle and robbe their houses they would watch well appointed euery night yet that losse would be nothing comparable to this Let them then know that as nothing better expelleth sloth then the certainety of dangers imminent as is this of Gods comming to iudgement so nothing moueth watchfulnesse sooner then the vncertainety of the time when these dangers shall come And therfore to presse and imprint th 〈…〉 principle into our soules our Sauiour compareth his sodaine comming to iudgement to the daies of Noah Lot when in the middest of their iollities sudden destruction came vpon them Math. 14. 37. 38. Luke 17. 26. 28. 2. To the comming of a theâ—fe in the night to robbe 1. Thes. 5. 1. 2. who neuer giueth warning before hand when hee intendeth to come for did he then the Master of the house would watch Math. 24. 44. Mar. 13. 35. 3. To a lightning Luke 17. 24. then which nothing is lesse expected nothing more sodaine more fearefull nor yet more hurtful none can preuent it before it commeth and after commonly ensueth a fearefull thunder-clappe so this great day comming vnexpected can by no power of man be stopped and beeing come after followes the frightful thunder-clap of Gods eternall curse against reprobates 4. It is like to a snare Luke 21. 35. because as birds when they lesse doubt are sodainly snared and stifeled so the wicked when they be most secure in their excesse and ruffe of security as Nabal in his feast Balthasar in his sumptuous bâ—nquet Dan. 5. 5. then this day as a snare catcheth and stifeleth them al. 5. Paul resembles it to a woman in trauell 1. Thes. 5. 23. which be she Lady Queen or Empresse shee shall not scape her labour nor delay one day nor houre but must yeeld and bow thereto as well as the basest beggar and so must all yeeld to this summons no friend no worldly treasure no intreaty will exempt only due watchfulnesse will secure them Obiect But alas if it come thus suddenly who possible can prepare him for it Many things are to be performed at that very instant as to pray his Maiesty not to enter into iudgement vvith vs now to remember his gracious couenant and promises made to vs and now to giue vs his spirit to comfort vs his Angels to guide and helpe vs and himselfe to strengthen vs but this suddennesse excludes all I answer Salomon telleth vs of foure impossibilities yet by watchfulnesse performed as 1. to know the way of an Eagle in the ayre of a Serpent vpon a stone of a shippe in the sea and of a man with a maid Pâ—ou 30. 18. 19. yet albeit a man know not the way of an Eagle in the ayre to beware of him yet come be what way he will a wise man will see to his Poultrey and though he see not the way of a Serpent vpon a stone to beware of his stinging yet will he see to his footing that he tread not vpon him nor discerne the way of a shippe vpon the waâ—es yet will hee see to his beasts and cattell that they become not a pray for Pyrates And finally though hee is not to suspect any harme betweene a man and a maid yet will hee see to his daughter that shee be not defiled by any man So
though it seeme vnpossible for vs to know at the instant Christs sudden comming yet if wee bee wiâ—e wee will watch and pray and set all things in as good order as if now hee were comming and at the doore And so farre of this third Motiue The fourth Motiue to watchfulnesse is to consider the manner how they shall rise to iudgement and to meet the Lord in the clouds which the holy Scriptures teach vs to be thus The Iudge will send his Angels with a great sound of a trumpet and they shal gather together his Elect from the foure â—â—indes and from the one end of the heauen vnto the other Math. 24. 31. Ioh. 5. 28. 29. and 1. Cor. 15. 52. and 1. Thes. 4. 16. for as God now in his Church by his Ministers who cry aloud lifting vp their voyce like a trumpet Isa. 58. 1. and speake to them to liâ—â— and raise them vp from the deadnesse of sinne and gather them to Christ so in the last day will he speake vnto them in the voyce of the Archangel and in the trumpet of God to gather them to himselfe that such as had part in the first resurrection Reuel 20. 6. might haue now their part in the second The Vse heereof â—â—rues to forewarne and fore-arme aâ—l men in the feare of God to make a carefull conscience of their waies for though they dâ—e once rot in their graues yet must they rise to iudgement and then shall it be our only comfort to heare the voice of the Arch-Angell awaking vs out of our beds to come before our Sauiour and with him to enter into his glory for now shall the body bee released from the prison of the corrupt graue and as Ioseph to appeare before Pharaoh Gen 41 14 be newly attired in robes of glory and ioyned againe to his soule ioyfully appeare before the Lord whereas the wicked as those tares bound in bundles to be burnt shall be drawne and haâ—â—d as theeues and malefactors to the barre to be arraigned and condemned to hell fire Math. 13. 30. And so farre of this fourth Motiue The fift Motiue to watchfulnesse is the generality of this iudgement for all shall appeare before the iudgement sâ—at of God Math. 25. 32. Ioh. 5. 28. 9. Rom 14. 10 2. Cor. 5. 10. Acts 24. 15. Reu. 20. 1. 13 and 1. 7. and is figured in Ezech. 37. 2. 3. rich and poore olde and young none shall bee priuiledged the Priests shall not claime sanctuary nor the people begge exemptions nor the bidden ghuests coyne excuses no bribing of the Angells and Summoners no answering by Proctor no appearing by Atturney the Iudges themselues must this day stand below to be iudged the Lawyers are put out of Plea the Popes who absolued prodigally all others must now begge for pardons for themselves no demurres admitted nor appealing to Generall Councells or higher Courts this being the highest of all others the husband shall not answere for his wife nor the father for his son nor the mother for her daughter nor the nurce for her babe in the swathes all must personallie appeare yea euen those which were burned to dust ashes and after their ashes were scattered abroad with the winde and part spread vpon the waters that they should neuer rise again as Euseb. Eccles. lib. 5. c. 1. yet all shall rise and that day onely Adam shall see all his posterity And if but one had beene exempted from this appearance thou mightest conceiue some hope to bee absent but seeing all must appeare prepare to meete thy God O Israell Amâ—s 4. 12. for vvho that day hath oyle enough for himselfe or is so iust that he may entreat for others this vvere not only supererogation but superarrogancy and what place dare habour a Shebâ— against Dauid a traitor against his King a runnagate from his Master and a Ionah from the Lord if the Angels be iudged shall men looke to escape nay as Iael Sisera euery creature is ready to take part with the Lord of Hosts against his enemies insomuch that the graue sea death and hell vvill that day deliuer vp their dead and conceale not any from him and which is worse and mark it O thou wicked man thou must rise and when thou appearest in iudgement thou shalt shew thy selfe as sinfull and wicked a man in the presence of God and all the world as presently thou liuest here shalt be at the time of thy death shalt bring with thee al the abhominations of thy sinfull life and death to iudgement so that all that shall behold thee shall pointing at thy filthinesse say behold the man and his workes for thy body dying shall rise an vngâ—orious base and shamefull bodie full of corruption yet immortall and thy wretched soule as it departed out of thy body full of sinne and shame so shall it rise againe and therfore consider if thou wouldest now bee loth to be rapt thus in thy ragges of sinne and in the case thou presently standest to iudgement then fall not now to amend thy life else thy abhominations all as a dogge his Master will trace yea goe before thy face to Gods tribunall for it is not the graue nor any fire but onely the bloud of Christ that shall clense thee from thy sinnes and make thee accepted of God 1. Ioh. 1. 7. now is the acceptable time now is the day of saluation now is ife eternall by thee eyther gotten or quite lost thinke vpon it and watch for it But here against the reprobate cauilleth and saith â—ush this is a tale the case is not so hard but a man may make some shift I am but low of stature I will couch downe and hide me and how then can I be seene or missed in such a throng and multitude and in so busie a time Yet consider thou Gods word in Psal. 139. 1 6 7. Ierem. 23. 24. Obad. 6. 3. 4. Amos 9 1. 2. 3. Reuel 6. 15. 16. 17. and 20. 13. Ecclus 16. 17. and thou shalt finde this fancie vnpossible and that nothing will nor can hide thee from the all-seeing eye of the Lord and seeing nothing workes thee this dayes shame and sorrow but thy sinnes then amend now whiles thou art here in this life by true repentance faith and new obedience and he will both cure couer all thy sinnes for Christ alone is the place to hide thee in he will preserue thee from trouble he will informe and teach thee in the way wherein thou shalt goe and he wil guide thee with his eye and thus shall euery one that is godly make his prayer vnto him in a time when he may be found but in the great water-flouds they shall not come nye him Psalm 32. 1. to 10. this is the onely place to hide thee in euen vnder the wings of Christs merits and mercies there and no where else shalt thou bee full secure But the Gauiller
towards them aboue all other people 2. In regard of the holy Angels awaking and comforting them in the Lord. 3. In respect of their owne persons for now soule and body shall be combined which formerly by death were parted and shall now and for euer as the Sun shine in the fulnesse of glory 4. Now shall they enioy the company of all Gods Saints the Patriarkes Prophets Apostles and all Gods elect know them and they vs and their enemies also and be thankefull to such as did them good and this is so certaine that it can not be denied For first wee shall see God and know him as wee are knowne 1. Corin. 13. 12. though not absolutely wherof the Angels are vncapable he being incomprehensible but as a man standing vpon the shore of the Sea seeth the Sea perfectly yet seeth not the depth nor bredth ofit so the Elect shall see God yet not comprehend the depth of his greatnes nor bredth of his power nor height of his Essence Maiesty and glory Then we shall see and know one another the King his subiects the Pastor his people the Parents their children the Husband his Wife the Master his seruants and they them and if they bee good be thankefull to God for them if bad thanke God for pardoning their sinnes if they be saued if damned iustifying and praysing God for executing his iust iudgement vpon them This is confirmed out of the word of God Zach. 12. 10 Iohn 19. 37. They shall see him whom they haue pierced Math. 7. 22. and 25. 37. 44. Luke 13. 28. and 16. 23. Wisd. 5. 1. c then our knowledge shall be perfect 2. the soule by departing from the body looseth nothing of his former knowledge but rather his knowledge is cleerer and more perfect else how could they remember that they heard Christ ate and dranke in his company wrought miracles in his name reason with him when saw they him hungry c Math 7. 12. and 25. 44. This is so plaine in Nature that the very heathen thought this to bee a great benefit that men specially vvise men had by death that their knowledge should be perfected in the other world and that none could possibly attaine to perfect wisedome knowledge till he came thither and as for that Pythagoricall fancie that men by washing in the Riuer Lethe forgâ—t all they formerly did It is a plaine fiction more to be derided then confuted and Plato in his Apology of Socrates relateth how Socrates being condemned by the Iudges reioyced that if the soules were immortall then should hee see the famous men that liued before him And Tully in his first booke of Tusculus questions brings this as an argument not to feare but desire death and Tertullian lib. ad Martyr saith That the Martyrs shall iudge their Iudges which they could not if they knew them not 5. Christ our Sauiour will know vs and call vs to himselfe Come ye blessed of my Father c. and they shall see their desire vpon their enemies according to their prayer in Reuelat. 6. 10. Now considering the premises what childe of God would desire there should be no day of iudgement or would seeke a place to hide himselfe or giue a penny to buy a pardon to exempt him from appearing and for euer lose God heauen all the company of heauen and communion of Saints not wish this day and giue all vvorldly treasures that this day might be hastened and vncessantly cry and pray Come Lord Iesu come quickly for now such as sowed in teares shall reape in ioy and haue all teares wiped from their eyes and liue in perpetuall ioy and their reioycings shall no man take from them nor euer end Secondly knowing these things before hand this should be a faire warning for good and badde to acquaint themselues now with the Iudge and labour for grace that being well prepared and their Talents wel imployed they might be sure of the Iudges acceptance and the fauor and comfort of all his Saints And so farre of the fifth Motiue The sixt Motiue to Watchfulnesse is the consideration of Christs comming to iudgement who now vvill not come poore contemptible and in the forme of a seruant as in the time of his first visitation but in most glorious triumphant power might and maiesty and as a Lion most victorious of the Tribe of Iuda to take vengeance of his enemies and highly to reward his loyall Subiects So we read in Math. 25. 31. When the Sonne of Man shall come in his glory all the holy Angells with him then shall hee sit vpon the throne of his glory c The day was when he poore man meek as a Lambe stood before the iudgement seat of Pontius Pilate proudly vaunting that hee had power to crucifie or loose him Ioh. 19. 10. but in this day Pilate and all Potentates must stand and stoope before his foote-stoole to be iudged and shall know that hee onely hath all power in his hand to saue and condemne The vse we are to make heereof is to giue the Lord now all honour and glory and to kisse the Sunne least hâ— be angry Then secondly we are to obserue the mystery of this that is said in Math. 24. 30. Hee shall come in the clouds of â—eauen with power and great glory which is to humble and to teach vs that if wee will hereafter ioyfully behold him comming in the clouds we must thankefully and gladly receiue and intertaine him now comming vnto vs in the clouds of his holy Preachers who instill the gracious deaw of his Gospell into our soules Then thirdly consider further in what blessed estate his Angels stand in vvho shal accompany the Lord to iudgement and most ioyfully and securely behould his glory and now together with all the Saints of God receiue the fulnesse of all felicity all enemies troden vnder feet and if thou couldst wish then thy selfe to be one of his number and not of Satans damned rabblement then now labour for holinesse and true righteousnesse that thou mayest then bee numbred amongst the Sonnes of God then contrarily marke in what a miserable taking shall these accursed wretches be in that they scorned were ashamed of and crucified our Sauiour to death reuiled and persecuted his word and ministers flouted them and their appeales against the sentences cruelty and vniustly denounced against them which now shall be fauourably heard and they seuerally plagued so that to their cost anon they shall know how the Lord will take part with the Lambes against those sauage Lyons let them then become now such as then faine they would bee found and reputed And thus farre of the sixt motiue The seuenth Motiue concerneth the place where the Iudgement shall bee which is euidently expressed but guessed diuersly of diuers men when our Sauiour was demanded this question in Luke 17. 37. Math. 24. 48. hee answered prouerbially yet doubtfully thus
for husbands and parents impiety separated from God and stand in the same transgression If to thy Minister he it is whom thou hast euer hated robbed persecuted and which is another vexation hee shall anon sit in iudgement vpon thee If to the Saints they haue not oyle enough for themselues If to thine own good workes they as smoake vanish being all done in hypocrisie and for vaine-glory and from an vnregenerate heart If to thy former life behold a blacke cloud of trecherous inditements against thee If to Satan thy suggester he now stands in the like condemnation If to the Angells they are the haruest-men sent to gather the tares and to cast them into the fiery furnace If to the Iudge himselfe he calls thee to surrender thy talents and stewardship If to carnall shifts and helpes the Iudge will not be corrupted with bribes nor mooued with flattery nor deluded any longer with promises nor terrified with threats nor touched with pitty thy threats will not bee respected wringing of hands pulling of hayre tearing of thy flesh weeping howling and endlesse lamenting will not be regarded praiers be but babling vowes past date no truce no sureties no appeale no repriuing no delay no repentance a wicked life calleth for iustice sin for death contempt of God for finall damnation turne thee what way thou wilt there is no cōfort euery creature proclaims that the mighty must be mightily tormented and woe is to the wicked for now it shall goe euill vvith him for the reward of his hands shall bee giuen him What shalt thou doe looke vp to heauen it is shut against thee to the Iudge hee commeth to denounce the sentence vnder thy feete hell gapeth for thee within thee is a condemning conscience without thee the bookes opened about thee the reprobates mourning to goe forward is vnpossible to goe backward is not permitted to stand still thou canst not to runne away is bootlesse no remedy but miserably to sustaine and vndergoe all torments and extremities of this fearefull day and place vnlesse now thou repent ioyne with Gods Church forsake thy former wickednesse and that thou maist die the death of the iust liue the life of the godly and if thou vvilt haue a wished place in iudgement and after in heauen with Gods Elect get thee a place heere vpon earth with Gods Church bee not now separated from them in the exercises of religion and holy communion of Saints and thou shalt not be diuided from them in the enioyments of the fruits thereof both in death iudgement and glory eternall in heauen for looke what place and profession thou choosest heere now among the godly or wicked and the like place shalt thou find with the like company in iudgement and euer after Behold I set before thee life and death good and euill c. as in Deut. 30. 15. to the end And thus farre of the second Motiue The eight Motiue to watchfulnesse is the consideration of the glorious comming of the Son of God to iudgement immediately after the whole world is assembled to the appointed place but so that first two euident signes shall goe before the one immediately before his comming or as I may say at his setting forth which is this 1. There shall be signes in the Sun c. as in Luk. 21. 25. The Sea and the Waters shall rore and mens hearts shall faile in them for feare for the powers of Heauen shall be shaken Luke 21. 25. 26. As for the signes in the Sunne Moone and Starres Math. 24. 29. saith they shall be darkened that is to say as the learned expound it Christs comming vnto iudgement shall be with such resplendant and vnspeakeable glory that euen the most excellent creatures shall bee thereat astonied so that the Sunne and Moone shall bee darkened and the starres as if they fell from heauen giue no light that is these most glorious and bright-shining creatures shall be clouded obscured and damped by the vnconceiuable brightnesse of Christs comming to iudgement whereat the wicked shall despaire for feare as Reuel 6. 12. to the end which place is an euident fore-running figure hereof as that also in Exod. 19. 16. to 20. Then the sea and waters shall for feare roare least now they shall bee turned to nothing such as dwell by the Sea side obserue that against tempestuous weather the Sea roareth but this being a most fearefull day in respect of Gods inquisition for sinne and sinners and all other accessaries therevnto and no storme to the tempest of Gods wrath they not onely roare but as it were set out their feare with all the strength and power they can that so the Lord might respect and preserue the miserable sencelesse creatures abused by mans sinfulnesse and the powers of heauen shall be shaken as threatning a downefall by reason of mans sinne and the Lords indignation and punishing of all sinners As when the Father of a family punisheth and whippeth in his anger any one of the seruants all the house as the very children and seruants will feare and so is it heere when the Lord in his vvrath commeth to punish all workers of iniquity the Angells the Heauens and Saints of God all subiect and guilty of their infirmities compared vvith Gods holinesse and perfection cannot but tremble and quake as we read the Prophets did in all their visions much more in this So likewise when the Master of a great family dieth the whole house is troubled the wife taketh on the children weep the seruants lament the retainers mourne the house is turned vpside-downe hospitality giuen ouer and all come to ruine and desolation so heere when man the center and glory of this world draweth to his end and triall and is like to bee vtterly confounded in hell fire Oh Lord What shall become or to vvhat vse serues this world the heauens the earth the sea and all the powers thereof but vvith man to be turned to nothing or set vpon a light fire to bee consumed to dust and ashes if the Lord in mercy do not otherwise determine and dispose of them and is it any maruell that they tremble quake and roare for feare and how much-more should man the cause hereof seeing and knowing all these things tremble weepe and howle for his sinnes now while time serueth and he may be heard but in these great water-flouds of misery they shall not come nigh him nor be heard Wee see that onely an earth-quake if it bee any thing vehement is exceeding fearefull the least extraordinary inundation of waters very terrible but now when the vvhole massie globe of this world shal thus totter and shake the mightiest seas and waters rore and rage for feare and the glorious heauens become darke and dusky how shall the hearts of men be appalled with dread and terror to behold the same and the cause thereof wise men preuent dangerous diseases lest they take away their colour and kill them
the faithfull or deceifulness of sinne the warnings of the zealous Ministers or the damnable wiles of Sathan But now what remedy it is too late to be wise there was a time vvhen they might escape hell but now shall be no time for euermore Yet to vs that as yet liue there is remedy enough if vve will accept of the acceptable time these frights and feares shall not touch vs. 1. If first we will euery man betimes watch and wake to God and seriously with mature sad deliberation consider in what a dolefull case mans sinfull soule shall that day stand and what paines endlesse pittilesse and remedilesse are ordained for all prouokers of Gods wrath and vengeance and therefore now let vs preuent his iudgements embrace his mercies be thankefull for this timely warnings and not delay amendment of life 2. Consider how hartily thou wouldest wish then that in this world thou hadst reformed and framed the whole course of thy life according to Gods reuealed will in all points and doe so now speedily and no longer heape to thy selfe wrath against the day of wrath but yeeld vnto the Lord the honour due vnto his name Rom. 2. 4. and 2. Cor. 7. 1. else thou shalt wish in vaine that thou hadst abated thy haughty stomacke and humbled thy selfe vnder the mighty hand of God obeyed his Ministers watched for this day but all too late 3. Looke what paine and penance thou wouldst then gladly vndergoe to obtaine saluation if in that dreadfull day it should bee granted thee and doe it now voluntarily assay labour and liue so now in such sort as thou wouldest wish then thou hadst liued in that thou need not heereafter take vp the fooles prouerbe I neuer thought of it else be sure the Iudge will ouer-turne all thy stuffe more throughly then Laban did Iacobs search all the corners of Ierusalem as with a cādle thou shalt be vnable to hide the least thought from him much lesse the originall as actual impieties abhominations of thy sinful life 4 Cōsider that as his promises be most free to all that in due time will accept therof so in that daywil he in iustice most seuerely punish the contemners therof 5. Marke here with me the superexcellent purity and diuine sincerity of Christian religion and the vpright integrity it requireth in euery man and with what exquisite precisenesse it exacteth the same purity in daily practise and therefore see that against the day of death and of iudgement thy croppe be answerable to thy seede sowne Galat. 6. 7. 8. Ier. 12. 13. and therefore setting now and for euer aside all prophanenesse and vnion or communion with the wicked and all wickednesse addresse thy selfe if thou wilt then escape this punishment to lead a pure sincere vpright life according to the contents of the fifteenth Psalme and to the purity and sole sincerity of the religion thou professest for thou now seest that the vngodly shall not stand in iudgement nor the sinners in the assembly of the righteous Psal. 1. 5. therefore approue now thy selfe a wise man striue for this heauenly prize and looke not backe to Sodom with Lots wife when thou mayest escape hell fire the difference betweene a wise man and a foole is a wise man wil foresee a mischiefe ere it come and auoid it but a foole will doe neyther Heere first wee may see what shall bee done vnto the men whom the King of Kings will honour they shall be preferred farre aboue the honour King Assuerus bestowed vpon Mordecai Ester 6. 9. and 8. 15. and 9. 4. for as in great Assises Noble men and men of worth are for honour sake made to sit on the bench with the chiefe Iudge so the Elect as standing below in a place too low for them are now called to sit vpon the seat of iudgement with the chiefe Iudge to iudge the wicked as Luke 22. 30. which passeth all the glory of this world by infinite degrees and yet such honour haue all his Saints and after thence goe to greater euen to life eternall the excellency whereof the wit of man in this life is vncapable and therefore as I haue no tongue to describe it no more haue ye eares to heare it onely let vs beleeue it and neuer cease to pray for it vntill wee come and enioy it and in the meane while seeing the Scriptures as of purpose be sparing in describing these celestiall ioyes I will not be copious in relating them but contain my selfe within my measure and labour to bee wise with sobriety which the Lord grant me to doe The second vse we are to make heereof is this that seeing the ioyes of the Elect and the glory of the Kingdom prepared for them is vnspeakeable glorious and blissefull It stands all men and women vpon to long for it and by all meanes whatsoeuer it cost them to labour to obtaine it and no longer to fixe their hearts vpon this life and world so decoitfull and transitory and if Cleombrotus an Heathen man reading but a booke of Plato concerning the immortality of the soule and the felicity thereof was so rauished with the desire of that estate that to enioy it speedily hee cast himselfe headlong into the Sea and yet Plato beeing a Pagan writ of that subiect but plain naturally blindly vncertainly but we haue a sure Word are taught heereof in Christs owne Schoole not blindely but plainely diuinely and most truly and that not by Plato but by the Iudge himselfe who will not deceiue nor be deceiued and yet are for all that still lumpish at the report hereof and as it were dead our hearts as is to be feared testifying vnto vs that we haue no part in that heauenly Country specially because wee be so desirous and eagre of this life as if soule and body liued and died together without hope of resurrection or eternall life else surely we would as that Marchant and Ieweller in the Gospell sell all to procure it not as Esau resigne our birth-right and all title to Heauen for a messe of redde broath or for a trifling pleasure or profit lose an inestimable good and what are the best things in this world but vanity and vexation of spirit and God forbid that we for such should lose an vnvaluable prize a wise Pilgrime will forbeare all delights that hinder his returne home and reserue all pleasure vntill he come to his owne country and so should wee poore pilgrimes in this strange country cast vp our eyes to heauen our country and iourneyes wished end and be much greeued when by the least meanes wee are out of our way thither and be sure euer to vse the things of this life as a Pilgrime doth his staffe who makes much of it while it furthers him in his way but if it trouble him he flings it away and questionlesse whosoeuer desireth earnestly and perswades himselfe of saluation will little
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
more of heauen then any of vs yet the thinking of that country much encreaseth his sorrow and so will it be to the wicked in the midst of their iollities a sting in their soules as a tart sawce making their sweetest melodies sowre deadly If this meditation were holpen with the light of a liuely faith it would as Elishaes salt sweeten all the waters of Iericho and as Elias fiery Chariot soone lift vs vp to heauen and the vvhile make al the bitter pains of this life comfortable to vs for if the loue of Lands and desire of Riches cause the paines taken for them to seeme nothing vvhat should the loue of Heauen effect in our soules should vvee for this Countrey refuse any toyle vvee know how all condemne Esau for selling his birth-right for a messe of redde pottage and what are the very best things in this world but vanity and vexation of spirit and God forbid wee should loose our birth-right in heauen for the loue of vncertaine pleasures a wise pilgrime will forbeare all delights that hinder his return and reserue all pleasures vntill hee come home and so should we else we will not come thither in haste Abraham obeyed God calling him out of his country Heb. 11. 9. because he looked for a City whose maker was God and Paul vvas content to beare all afflictions because hee looked for things that were not seene 2. Cor. 4. 17. and 5. 1. 2. and vvhosoeuer assureth himselfe of heauen will little regard this sinfull life which one point should cause worldlings to looke about them The second Vse serues for thankefulnesse to our good God for redeeming vs from hell and all miseries whereunto by our sinnes and the sinnes of our sorefathers we had wretchedly plunged our selues and of his vnspeakeable loue and mercy made vs his elect children heyres of his kingdom and if thou take this to be but a slender benefit then coÌ„der what a damned soule would giue if he had wealth to be thus freed and do thou now the like for by nature thou wast the childe of wrath as well as hee Ephes. 2. 3. And therefore if Noah escaping the Deluge wherein millions were drowned and Israell deliuered from Pharaohs tyranny and Dauid from Saul forgat not due thankefulnesse much more ought wee deliuered from the flouds of Gods wrath tyranny of Sathan and cruelty of all enemies yea and from the euerlasting paines of hell be euer thankefull in this and the life to come for this most gracious deliuerance and blessed aduancement to his holy kingdome in heauen The third Vse serues for comfort to the Elect which goe to euerlasting life and to heauen and that in three respects 1. Of the ends why eternall life was ordained 1. that God might manifest the riches of his grace to his Elect 2. that the godly might enioy the full fruits of Christs death and the promised rewards of their labours and indignities in this life sustained 3. that they might magnifie the great vvorkes and mercies of God wrought for them 2. In regard of the effects of eternall life 1. that they may be as the Angells of God Math. 22. 30. not in substance but in conditions 2. that wee may be made partakers of the dignity of Christ in his three offices as Kings Priests and Prophets though not in the same excellency 3. In regard of certaine degrees of heauenly ioyes vvhereof the first degree of our comfort and ioy shall be in respect of the generall resurrection 1. For it shall bee a ioyfull day to vs. 1. For the Angells will awake and comfort vs in the Lord. 2. Ioyfull it shall be for that our soules and bodies separated by death shal now againe be ioyned together and glorified together eternally 3. Ioyfull shall it be in respect of the holy communion of Saints whereunto we shall be ioyned to praise the Lord. 2. A second degree of glory will this he that wee shall appeare before Christ our Sauiour be absolued and sit vvith him to iudge the wicked enter vpon his sweet promises of eternall life 3. A third degree of glory is that he will iustifie and saue vs from our sinnes 4. The fourth degree of ioy is in that wee shall be honoured with the dignity of Iudges 5. A fift degree is after we haue thus triumphed and troden our enemies all vnder feet in most glorious and triumphant manner we shall with Christ our head and all his Angells and Saints goe to life eternall which is the end of all our wishes and desires where for euer we shall enioy the presence of the holy Trinity where the inhabitants of the heauenly Ierusalem bee all Angells and Saints for Nobility all the Sonnes of God for vnity brethren for wisedome and knowledge all taught of God for experience they al ouercame the world for multitude they cannot be numbred for amity they liue in coÌ„tinuall peace their work praising seruing the Lord for piety they keep a perpetual sabbath euery day an holy day to the Lord. 6. The 6. degree is in regard of our continuance in heauen which is euerlasting without end but if these ioyes had had an end then had it not been an heauen but it is eternall without end greefe wearinesse oldage or any corruption for vvhen Death is swallowed vp in victory how possibly can wee die our Sauiour being life it selfe 7. The seauenth degree is that the Lord will poure into our soules and bodies all the communicable graces of his Spirit for when we are vnited to Christ our head and then by vertue of this vnion and communion mysticall wee be in all created gifts and graces belonging vnto all and euery part of our soules and bodies like him but not in the same degree 8. The eight degree of ioy is a freedome from all miseries whatsoeuer belonging to body and soule and in stead thereof be enriched with the contrary blessings which the Lord grant vs. And thus farre of the thirteene Motiues for watchfulnesse against the day of iudgement and of the timely vses wee are to make thereof Hauing dwelt thus long vpon these Motiues I will now draw in my sailes and hasten to the shore exhorting euery man in the Lord that as this triple watchfulnesse is necessary and concerneth euery man that euery Christian particularly watch and prepare himselfe accordingly for while the arrows of the Lords wrath flie ouer euery mans head and are not yet fallen euery man may see and prouide for himselfe and escape were it proclaimed that for some priuy fault onely known to himselfe the King whole life the Lord long preserue would execcute in euery town some 100. â—0 or 10. persons nay but two in euery towne whom pleased him all would feare and by all meanes labour to exempt and secure themselues least he should be one of that number but we know that the fewer number in euery Towne or Hamlet shall bee saued Mat. 7.
Iohn he mourne for death and cry Lord Iâ—su come quickly he would not contribute one penny to this pardon if otherwise it is high time to awake from this sleepe A godly Matron desireth the returne of her husband and reioyceth to heare hee is at hand but a strumpet is contrarily affected and so it is in this case betweene the Elect and Reprobate But whosoeuer thou art to answere this impious request thy money perish with thee no money will alter the decreed counsell of the God of Heauen for his Elect the Iudge of all the world will not be bowed at any mans petition to deal vnrighteously no though Noah Iob Moses and Daniel entreated him Ezâ— 14. 14. to 20. for God is not as man that he should speake and not doe he abhorres thy money-marting and will not fell thee for mony that which was neuer bought for mony Psal. 49. 7. and if there should be no day of iudgement Gods Elect would wish they had neuer been born for this day makes them full amends for the manifold vexations and indignities of this life and deliuering them from this body of sinne clotheth them with Christs righteousnesse as with a wedding-garment and ioyneth them to him as the body to the head or wife to the husband eternally Let this bee then the conclusion forall Wee must all appeare before Gods iudgement seat and giue account to the King of Kings of all our workes and as many as haue tasted the forbidden fruit must if repentance preuent not dye the death But yet because thou shalt not depart comfortlesse from me I will shew thee a ready easie way to procure the Lords fauour that there shall bee no day of iudgement for thee that is that thou be not damned with the wicked neuer runne to Balaam nor Iudas for they are out of fauour now with the Iudge and cannot helpe themselues nor yet to any Angell nor Saint for they haue oyle little enough for themselues and when they haue done all they are vnprofitable seruants but doe thou following the Iudges aduise in Luke 14. 31. distrusting thy weakenesse and disability before-hand appease his wrath with these holy subtilties First let vs thou and I examine our soules thorowly and suruay our whole liues then speedily from our harts confesse and repent vs of our former vnreformed liues and vpon the knees of our hearts with the Publican cry mightily for pardon and peace at the Iudges feet and he is mercifull and ready to forgiue and iudging our selues we shall not be iudged of the Lord. Secondly then by a sted fast faith let vs apprehend Christs merits and vvee shall not miscarry for hee neuer failed any true beleeuer Thirdly let vs reforme our liues and walke before him in new obedience without halting or looking backe and shew our faith by our workes and the money which we vvould so prodigally bestow vpon Iudas for this supposed pardon let vs bestow it totally vpon Christ himselfe in his poore members and hee will reward it in the day of iudgement with eternall life Math. 25. 34. 35. 36. Fourthly Watch in Prayer and continue in well doing for Christs comming to iudgement and whereas thou fearest and abhorrest the day of Death and Iudgement acquaint thy selfe with God and with it daily by degrees and holy meditation and as a man that carrieth an ouer-heauy burden doth lighten it by pulling out the stickes one by one so endeuour thou daily to lessen and pull out thy sinnes and then thou shalt not need to feare that day if so be also as thou forsakest thy sinnes thou haue a care to grow in grace and fauour with the Iudge and as Fencers which are to play the Prizes of Triall doe daily try their strength and exercise their weapons bending their whole mindes how they may best foyle their enemie that when the day commeth they may haue honour and triumph so ought we to doe for whom a greater reward without comparison is layed vp if vvee will die well and appeare vpright in iudgement but if otherwise it come to passe wee shall bee punished with vnspeakeable shame and reproach and this our meditation of iudgement shall be handled in no other order then the same our death and departure bringeth with it For as they which are to runne a race doe oftentimes leade their horses vp and downe the running place that they may see and be the better acquainted with the stones and vn-euen places and other impediments in the same that when the day commeth they may finish the race without stay or stoppe so vvee which must measure the pace and race of Death and Iudgement whether vvee will or no shall doe very well if now in our minde meditation wee frame this race and diligently consider all things which are in the same specially seeing the way is obscure and perillous and many for want of this consideration miscarry This doe now and thou needest not then feare to appeare in iudgement The Vse serues for comfort to the Elect that albeit the reprobates arise and against their wills as beares to a stake or fellons to the barre are haled to iudgement for greater increase of their sorrowes yet this shall be an exceeding ioy to the faithfull that they are sent for to appeare before their heauenly Father who is to be their Iudge whâ— would feare to come to iudgement that vvere assured his Father should be his iudge yet Christ loued vs aboue any Father and spilt his bloud for vs and how then can hee condemne vs then this ioyfull appearance is to vs the fruit and crowne of our watchfull godly life and holy death and therefore the day of our reredemption being come we shall enter to the inheritance purchased vs by the bloud of Christ and bee freed from all feares and dangers He that stands vpon a sure rocke may laugh when others weepe and drowne and he that is built vpon Christ the Rocke is safe when others sustaine shipwracke and howsoeuer the reprobates find it a terrible day to vs it shall be right heartily welcome as a day long wished and expected for and shall be so farre from all trembling that it shall fare with vs as with a Kings sonne taken prisoner by the Turke and put vp in hould in close Prison which his father hearing of comes hastily with an exceeding Army Royal layeth siege against the Castle and with his Ordinance 〈…〉 tereth the Walls which causeth the â—â—emies within to tremble and quake but the Kings sonne much reioyceth for now hee shall be set at liberty and returne to his country with much ioy and triumph and so shall it be with vs if we approoue Christs true hearted subiects and children we need not feare but much reioyce at this summons else woe vnto vs So then you see that to Gods chosen this shall bee a most ioyfull day 1. In respect of Gods singular mercy