owne destruction And mans happinesse consisteth in 3 things 1. The Temple the statliest building in all the world Read Iosephus The wonderfull care that Christ hath ouer his The cause of the destructioÌ„ of the temple Note No power can withstand when the Lord comes with power to destroy Vse A good obseruation for worldlings Doct. 1. We should not set our hearts on worldly things Eccles. 1. 2. 12. 13. 14 1. Ioh. 〈◊〉 15 16. 17. Vse 1. The world Vse 2. Riches Dainty fare Luk 16. 25 Buildings no outward priuiledges can free the wâ—eked 〈◊〉 Gods wrath Apparell the figue of mans shame Note Apparell The bodies of the wiâ—â—d are fuell for hell Iam. 2. 19. Remember the day of iudgment the diuels tremble feare A simily Heb. 11. 10. Mat. 17. 4. Vse 3. Ierem. 45. 3. c. Why we were sent to the world Application § 4. 2. Parte This distribution of this Text. 1. 2. 3. 4. 5. 6. The subdiuision Three watches 1 2 3 What is it to watch Of watching in generall The necessity of watching Omne tulit punctum qui miscuit â—tite 〈◊〉 Doct. 〈◊〉 Which teacheth it is most necessarie to watch Proofes of the doctrine by Scripture and by reasons § 6. Vse 1. For admonition to all men The sense of this word watch Doct. 3. against carnall security Proofes by Scripture What sobriety is Exhortation Vse 1. To bee watchfull Psal. 30. 6. Luk. 18. 8. Vse 2. For comfort for such as watch Part. 1. Of watching in speciall Doct. 4. To watch for the leading of a godly life in this world Proofes by Scripture By reasons 1. 2. 3. 4. 5. Vse 1. Is to declare how weare to watch When we are to watch We must watch ouer our selues Cant. 5. 2. Iob 9. 28. We must watch ouer 〈◊〉 family 1. As fâ—st ouer his wife 2. Ouer his children A good president for all parents to traine vp their children in the feare of God Prou. 25. 1. Similiâ—â— Example of Origent training vp of a childe Euseb. lib. 6. cap. 2. Ruffinus l. 2. cap. 5. Vse 2. To nurture their children in the feare of God 2. Reasons Satans spite to little children * Anâ—â—logia Papa pag. 779. Act Mon pag. 125. 14. The institution of a child from his cradle 1. 2. 3. 4. 5. 6. 7. Ouer his seruants Vse 3. For Preaching Ministers A simile Vse 4. For vnpreaching watchmen Ioh. 24. 15 16 17. Vse 5. For robbers of the watchmen Gen. 4. 10. 11. and 9. 5. 6. Preachers and writers against sacrilege * Samuel Gardiner against sacriledge Obiect Contra 〈…〉 liud A dilemma 2. Cor. 3. 7. 8. Heb. 12. 22. and 10. 28. 29. Abbey lands due to the Ministers Reasons Prouiding it Obiect Math. 5. 19 De simplie Plator A prouerbe Mel in orâ— verba lactis fel in corde fraus in pactis cauek A subtill and false teacher Men wil be demned rather then forsake any one sweete sinne Epist. 54. ad Maccd 〈…〉 um Obiect Leuit. 10. Obiect 2. Sam. 17. 7. A remedie against sa 〈…〉 ledge Sect. 12. Helpe to watch The first helpe to walke in a generall calling Reasons 1. The second helpe to walke in a speciall calling A diâ—y for Christian watchfulnesse In both callings 2. 3. 1. 2. 3. 4. 4. 5. 6. 7. 3. 4. 5. 1. 2. 3. 4. 1. Pet. 5. 9. 1. Sam. 17. 36. 45. 1. Sam. 11. 5 6. 5. 6. 7. 8. The fourth helpe To make mutuall coniuncton betweene pastour and flocke Satans subtiltie that preaching shall do the people no good Ionah 1. Ier. 9. 1. 2. Sam. 15. 6. Ioh. 16. 2. The fift helpe All things helpe vs to watch Gen. 39. Gregorius Nazianzeus Orat. in Cyprianum Exod. 20. 14. Heb. 13. 4. Sect. 13. The second part of Death Transitio Orpheus in 〈◊〉 Iob. 40. 41. Doct. 5. To prepare for Death Proofes by Scripture Reasons 1. 2. 3. 4. 5. 6. 7. Sect. 15. Vse 1. 1 Obseruations for preparatioÌ„ to die well 2. 4. Duties 1. 2. 6. 7. The particular watch for death 1 3. 4. 5. 6. 7. 1. 2. 8. 1. 2. A Diarâ— oâ— Weâ—keâ—worke for prepaâ—â—tioÌ„ to die 1. 2. 3. 4. 5. 6 7. Acts 1◠〈◊〉 Vse 〈◊〉 To put vs in mind of Death A good example The commodities of thinking vpon our death Hannibal adportas Vse 3. Not to fear Death Plato in Apol Socrat. Cicero Tuscul quest lib. 1. Nazianzens saying of the ioyes of heauen Epaminondas his saying Ignatius Vse 4. Of terror Obiect Goe to the house of mourning Eccles. 12. 2 to 8. Vse 〈◊〉 To pul out the stings of Death 2. Sam. 19. 18. The benefits by Death Hâ—â—esias hâ—s excellent exam 〈◊〉 for Christians to follow Obiect Answ. 2. 3. 4. 5. 6. 7. Vse 6. For thankfulnesse in deliuering vs from the second Death Sect. 16. The third part The sense Sect. 17. Doct. 6. Prepare for Christs comming The necessity of his doctrine Nâ—te Satans policy to hinder the said 〈◊〉 full Ier. 34. 16 2. Pet. 2. 22. Proofes Reasons 1 2. 3. 4. Sect. 18. Vse 1. To confute Atheists Tremel Vse 2. Is to vse motiue for instruction to the Saints Sect. 19. The first Motiue froÌ„ the names of that day The secoÌ„d Motiue 〈◊〉 the signes of his comming Vse Similie The third Motiue 〈◊〉 the vncertainty of the day A Similie A Similie Similies of Christs â—econd comming to iudgement Obiect The fourth Motiue 〈◊〉 〈◊〉 the manner of the reâ—urrection Vse Gen. 41. 14 The fifth Motiue 〈…〉 oÌ„ the generality of thiâ— iudgement See Euseb. Eccles hâ—st lib. 5. c. 1. Reu 14. 13. Obiect Obiect A Petition for no day of iudgement Answere to the worlds pention Similie A great dâ—fference between the Elect and Reprobate Numb 24. Means that there shall be no day of iudgement Similie A Similie A Similie Vse Psal. 27. 11 Isa. 49. 15. A ioyfull day to the Elect. We shal see and know one another at the resurrect 〈◊〉 The Reasons 1 2. Vse 2. The sixt Motiue froÌ„ the manner of his coâ—ming to iudgement The Vse The seuenth Motiue The place where the Iudgement shall be Mira narrant 〈◊〉 Aquila historiâ—â— Aristotel de histor animal lib 9 cap 32. Aâ—â—anus de animal hâ—st lib. 1. c 44. Plini lib. 10 cap. 13. Gualter in Math. 24. â—om 279. in Luc. 17 37. hoâ—il 165. 1. Thes. 4. 17. Vse 1. To be readily prepared to meet the Lord auoid security Plurima pessima presiosa non vniuersa Vse 〈◊〉 For terror to coÌ„mers vnprepared No help any where for the wicked Two signes for 〈…〉 g Christs comâ—ing Similie Similie The world shall be fired Mat. 24. 30 Vse to watch against this fire Dan. 3. 19. The ninth Motiue Christs sitting in iudgement vpon the throne of his glory Salomons Throne coÌ„pared with Christs whereof it was a figure Pet. Martyr Mar. â—orchaus in 1. Kin. 10. 18. Gen. 28. 12 13. The ReasoÌ„s why Christ is said to sit vpon the Throne Ioâ— 1. 51. Mors â—hristi suff 〈…〉 sed â—os efficiens omnibus The whole Trinity iudgeth Vse The figure of this Throne opened Caluin Hugo Card. Quintus Pererius Lyra. Glossa inter Polanus Eâ—â—olampadius â—ugo Polaâ— Iunius The Vse for terror The â—enth Motiue Of Christs separating the Elect from the Reprobate Iohn 8. 9. Esa. 65. Wisd. 5. Vse To repent in time Remedies to escape Hell Vse 1. Vse 2. Cicero lib. 1. Tusc. qu. Thom Moor. in Vâ—opia Math. 13. 4â— 45. G 〈…〉 25. 33 Reuel 22. Vse 3. Is for warning to the wicked Mat. 25. 34 Gen. 20. 7. 17. Iob 42. 8. 9. The 11. Motiue The 〈◊〉 â—ner of Christs proceeding in iudgement The manner two-fold What meant by opening the booke What and how many bookes be opened 1. The booke of Gods word 2. The booke of conscience The book of Life and Election The booke of Gods workes The 1. vse of these 4. bookes The vse for Gods word Vse 2. â—or Conscience Tenera res conscientia quae â—ec tangi nec angi potest To Vse for Gods election Vse 4. For Gods workes The secoÌ„d Vse for terror Their worksmust tried to be good or euill Vse for admonition to the ignorant The 12. Motiue The denouÌ„ cing of the definitiue sentence The necessity to know Christs iudgement vpon the wicked Heâ—viuunt bomines taÌ„quam â—ors nulla futura est aut velut inferaus fabula vanaforet Mors tuâ— mors Christi fraus muÌ„di gloria coeli dolor inferni sunt medi 〈…〉 da tibi finis ciâ—â—s coelum â—on solum The first part of the sentence vpon the Elect. Similie The Reasons why the Elect sit to iudge the wicked Obiect Or question how the Elect are iudged according to their works Vse Object The secoÌ„d part of the sentence vpon the Reprobate Mat. 10. 33 Vse Luk. 4. 29. Act. 21. 28. Psalm 2. Note this ye hypocrites Note here O you that forget God Vse Thom. Aqu. The benefits by doing good workes Pauper via et pâ—â—ta coeli Vse 1. 1 Chro. 29 9. â—0 20. Vse 2. For terror to the wicked Psal. 105. 18. Deut. 23. 17. 18. Ranulphus worthy example The 13. Motiue The â—â—â—cution of the sentence vpon the Reprobate The priuâ—â—iâ—e paiâ—â— Similies What this priuatiue punishment iâ— The paines of losâ—e The vse to consider what losse it is to be separated from God A Similie Theodoret. l. 5. c. 16 17. Sozom. lib. 7. cap. 24. Tripart l. 9. cap. 30. Niceph. l 12 cap. 41. Vse 2. Chro. 15. The posiâ—â—ue pains These pains aâ— twofold outward inward The names of Hell 1. Letâ—â— 2. Piegeton 3. Atheron 4. Coâ—itus 5. Stygia palus 6. Elâ—ades 7. Sopâ—â—s 8. Tartarus 9. Orcus 10 Plutoâ—iâ—â— 11 Auernus 12 Abyssus 13 Infe 〈…〉 A Caution The nature of hell The inward positiue paines Vse 1 Reaâ—ons prouing it necessary to know that 〈…〉 re is an hell Vse 2. There is an hell Vse 3. ExhortatioÌ„ to the Ministers to warne the people hereof Obiect Reasons why sinners torments be so great in hell Heb. 10. 29 Reuel 9. 9. Vse 4. The secoÌ„d part of the coÌ„tinuance of the torments vpon the reprobates Reasons why reprobâ—tes be punished eternally Obiect Vse 1 The execution of the senteÌ„ce vpon the Elect. Reasons why I speak sparingly of heauenly ioyes Vse 〈◊〉 Vse 2. Vse 3. Of the ioyes of heauen Sect. 20. The Conclusion Mat. 26. 40 A prayer
and be merry as that rich Cob Luke 12. 20. 20. Who thinking thus to liue to himselfe and for himselfe hard vnmercifull wretch as he was Oh foole this night will they fetch away thy soule from thee then whose shall those things be which thou hast prouided a short and sore warning yet his case is ours we cast for many yeeres euery man for himselfe yet are not sure to liue till the next morning and the rather because we discharge not the busines for which we were sent into this world as to know God to glorifie his name to be reconciled to his Maiestie to worke our saluation to beleeue in his name to doe good to all men and to repaire his gracious image in vs and keepe his couenant c. Let vs not then no longer deceiue our selues with shadowes nor foolishly delay nor deferre any time to come to God and no longer serue the Lord with smooky hay and stubble 1. Cor. 3. 12. Nor yet as Lawyers vse their Clients with demurs and heereafters promising faire performing foule but God will not be mocked Turne vs againe O Lord God of hosts cause thy face to shine vpon vs and we shall be saued So will we not goe backe from thee reuiue thou vs and we shall call vpon thy name Psal. 80. 18. 19. And thus farre of the occasion of this exhortation to watch and of the Coherence of this Text and of the first part The second part concerneth the sense of the Text and meaning of this watch word which we shall the readier find if we obserue the diuers acceptions and sorts of watching as first 1 Almighty God watcheth ouer his Church continually Psal. 121. 3. 4. 5 out 127. 2. As also he watcheth ouer his enemies Ierem. 44. 27. Dan. 9. 14. 2. The Angels watch to doe the Lords will Dan. 4. 10. 14. 20. Psal. 91. 11. 3. Ministers good and bad be called watchmen Ezach 33. 7. Isa. 56. 10. 4. Sathan watcheth to hurt and harme vs 1. Pet. 5. 8. And to find matter to accuse vs night and day Reuel 12 10. 5. The elect watch Psal. 102. 7. Prou. 8. 33. Cantic 5. 2. 6. All creatures watch to defend themselues from harmes souldiors watch in the field superiors watch ouer their inferiors wicked men watch to steale c. But the watch in this Scripturement is when we carefully prepare our selues for the comming of the Sonne of God to iudgement as is largely set downe in the former verses Mar. 13. 33. to 37. Watch and pray for yee know not when the time is for the Sonne of man is as a man going into a strange countrey and leaueth his house and giueth authority to his seruants and to euery man his worke and commandeth the porter to watch watch yee therefore for yee know not when the Maister of the house will come at euen or at midnight at the Cockcrowing or in the dawning least if hee come suddenly he should find you sleeping That is vnprepared as the fiue foolish Virgins Matth. 25. 3. 8. And those presumptuous Hypocrits Matth. 7. 22. The former without oyle in their lampes the latter crauing olde acquaintance and deserts of the Iudge But this watch we cannot keepe vnlesse we before watch ouer our whole liues carefully ordering the same according to Gods holy reuealed will and with all be carefull to leaue this life in most willing faithfull ioyfull and godly manner preparing and waiting for a blessed departure hence expecting I for a better life after death sutable to our former liues and to this departure and resignation of our soules and bodies into his hands that gaue them vs whereof it euidently appeareth by the premisses that euery man and woman hath three distinct watches to keepe 1. On ouer the whole course of our liues from the beginning to the end 2. The other for death 3. And the third for our Sauiours blessed comming to iudgment From which three we also may gather this discription of watching to wit that to watch is to be exceeding carefull and circumspect to behaue our selues all our life holily soberly and iustly in all our actions according to the Lords will expressed in his word and euer to be heedfull to settle our selues in such a wise and constant religious state of life that we may euer more as good and faithfull seruants be found well occupied and prepared both for death and our Lords comming to iudgement without feare blame or checke And because these three watches must be managed and effected in our life and health time and not in the houre of death or vpon the day of iudgement I will dilate of euery of them in order but first intreate of some points in generall which doe alike concerne these three sorts of watching then descend to discuse of the perticulars And because lightly no doctrine is much regarded vnlesse it be knowne to be necessarie for the auditorie in respect of time and place I will in the first place God aiding me shewe you how needfull this doctrine of watching is to make vs approued and acceptable to God both all our life long at our death and appearing in iudgement which being found necessarie then it must consequently be profitable and therefore pleasant alluring and binding all men and women old and yong to the practise thereof vnlesse wilfully and madly they runne vpon the pickes of their owné destruction which the Lord forbid My doctrine then is this It is a most necessarie worke for all men liuing to watch ouer their liues during their aboade heere as also for the time of their transmigration hence and for their cheerefull and ioyfull appearing in iudgment my proofes be these First because as I shewed the second in the exordium and enterance to this Sermon these three points were the chiefest things which euery one ought to be most carefull of as long as they liue and wherein standeth the glory of God so much as of man ought to be sought for in this life And therefore are most needfull 2. God commandeth vs in diuers places to watch and pray for these three ends as heare Matth. 2. 4. 4. 2. Luke 12 36. 21. 36. 22 40. 46. 1. Pet. 4. 7. 5. 8. Ephes. 6. 18. 1. Thess. 5. 6. 10. c. Now euery commandement of God binds the conscience perpetually to absolute obedience for God that commandeth is our great Lawgiuer who is able to saue and destroy Iam. 4. 12. To say nothing that Gods will is the only rule of euery mans will vnlesse he be a professed rebell then God in the very creation of Man and Angels put this bridle in the mouth of all reasonable creatures that no man without extreame and manifest impudencie durst gainsay but humbly and speedily obay any thing if it were apparantly knowne to be commanded by God but this is knowne so to
punishment which shall be layed vpon the soule it selfe and all the faculties thereof as the cogitation memory vnderstanding will and affections c. then of the body and of euery member therof for wherein euery man sinneth therein is he tormented But these torments are partly vnknown and so I pray God they may euer be and partly so lamentable that no Christian heart can abide to dwell long vpon so dolefull a subiect and therefore I referre you to others that writ largely thereupon beseeching Almighty God to giue vs all grace to consider wisely and in time of all that hath beene said and to make a ready vse thereof to Gods glory and our saluation and not to run sottishly vpon Gods iudgements denying there is an hell as doe Sadduces Atheists Ideots Infidels and Nullifidians and vngodly liuels whose liues proclaime it 〈◊〉 and 2. such as deny there is any heauen as Epicures Belly-gods Worldlings Sodomites Inordinate liuers idlers out of a calling c. 3. all Theeues Oppressors Sacriledgers poore Cony-catchers 4. all Protestants at large Christians without faith or good workes Selfe louers Hypocrites Mis 〈…〉 cordists Origenists c. but let vs watch and pray The first vse wee are to make of this thirteenth Motine serues to shew how necessary it is for all men to know this principle concerning hell the reward of the wicked that in these respects 1. It bringeth the wicked to the knowledge and feare of God for when they consider the vnspeakeable power that is in the mildest word proceeding from Gods mouth they must needs accuse the hardnesse of their owne hearts vpon which it cannot worke vnlesse it be to their destruction whereas here we see the commanding voyce of God to depart from him to be so forcible and powerfull that neither man nor deuill is able to withstand it but all as slaues from the whip will runne to hell fire and therefore should they now not sin against the Lord whose very voyce is more terrible then hell it selfe and this reason vseth Dauid in Psal. 29. 4. out to exhoxt all men and by name the mighty Nimrods betimes to obey his glorious voyce in his word 2. Satan would perswade all men that there is no hell thereby to set all to worke iniquity without remorse and therefore this doctrine must be often whetted vpon them to feare 3. Most men yea Professors though they can discourse heereof are so wicked euen in the very bosome of the Church and liue so loosely as if there were no hell at all for how few will for feare thereof forgoe on◠houres pleasure or one mite of profit or auoid any temptation Satan can cast at them and therefore needful it is to set before them often what dainty fare they shall finde in hell whether they hasten and if this will not reforme them nothing will seeing it is the last remedy in the Bible vsed to presse men with 4. Were there no heauen to enioy no God to reward no hope of immortality yet should men for feare to burne in hell forbeare now to sinne for vve see how men for feare of temporall penalties forbear to transgresse the Lawes of the land yet Gods lawes penalties nor promises which far surmount these are not regarded heere a felon or traitor may be pardoned there no obstinate malefactor shall and though for a while he respiteth him in this life it is but to reach his hand the higher to let the weight of his stroke in the life to come to fall vpon him the heauier and his deferring is the more to inferre the thicker and surer blowes and of no ill paiment shall he need to complaine that hath the wages of his wickednesse withheld from him in this life to receiue the totall summe together and for euer in hel this would breed in the most valiantest Atheist liuing such a gasping terror and quaking dislike that euer after hee should abhor not onely the least branch of sinne but withall euery thing alluring or aspecting thereto and vvithall should haue hell it selfe pictured in euery corner of his gardens orchards banqueting houses and places of delight in more carefull manner then euer had the Pharisies Gods lawes broydered vpon the fringed Phylacteries of their garments and so would notwithstanding now all parents and superiors doe well their duty it is often to relate to their families the paines ordained in hell fire and so admonish them to beware of that burning place 5. The knowledge that there is an hell is behoofefull in sundry respects as 1. it rectifieth the conscience when the neuer-dying worme gnaweth thereat and signifieth vnto vs that still we haue some vnrepented sinners summoning vs to iudgement and damnation 1. Ioh 3. 20. 2. this should cause vs in all our carriage to misdoubt our actions euery of them and euer setting the Lords blessed word before vs feare him who is able to cast soule and body to hell Math. 10. 38. 3. it should make vs wary neuer to forfeit but still to retaine sure our title to Gods kingdome and therefore be carefull neuer to commit any of those sinnes that depriue vs of Gods kingdome as be in 1. Cor. 6. 9. Galat. 5. 19. Eph. 5. 3. c. 4. It maketh vs thankefull for our Election withall teacheth vs to be careful to obserue the same in the whole course of our liues lest wilfully we relapse and euer feare all our waies Ephes. 1. 3. to 7. 5. This is a forcible meanes to weane vs from the world and all sinfulnesse and to cause vs to hasten to enter in couenant with God afresh and so open a doore to heauen and to all Christs treasures of grace which God grant we doe speedily The second Vse serues for reproofe of such as deny there is any hell and therefore will not watch these be Atheists Nullifidians Epicures Worldlings inordinate liuers malefactors c. but that there is an hell appeares by the aboue quoted titles of hell 2. By our consciences accusing when we sinne 3. the very Heathen in all ages and places how prophane soeuer affirmed that malefactors should to hell 4. Chysostome in his Homelies 48. and 49. and 50. Ad populum Antiochenum confuteth this error And therefore let all men stand in awe and sinne not but beleeue lest they approoue worse then the Deuils who beleeue and confesse it and tremble at the minding thereof Iames 2. 19. The third Vse is for admonition for all men generally that seeing there is an hell and the paines thereof vnspeakable yea so great as no heart can conceiue onely by the names of the extreamest punishments vpon earth as fire brimstone darkenesse death an euereating worme and neuer dying they bee shadowed because vvee can conceiue no soarer nor greater torments all vvorldly torments bee finite and temporall these infinite spirituall pittilesse easelesse remedilesse a paine beyond all paines and greefe surmounting all greefes at the very names whereof the