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
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.
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
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
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
he now extenuate his mercy and presse his iustice to draw him to desperation so that now all his sinnes vvhich hee in his life-time committed vnrepented vvith so great facility shall violently at once rush vpon him as an armed host of bloudy enemies vvhich vvith open eyes hee shall novv to his shame and damnation behold oh how heauy and grieuous vvill they then seeme to bee vvhich formerly vveâ—â—-so sweet pleasant Thus the soule fighteth vvith painefull sickenesse heauy temptation and feare of Gods iudgement with many moâ— troubles temporall as spirituall at one instant on man a sicke and a dying man not vvoting vvhether to turne himselfe nor yet vvhat shift to make for if hee looke vpvvard hee seeth the sword of Gods iustice if downe-vvard his sinnes accusing him if to the time past all his vanities past like a shadow if to the time to come eternity it selfe and vvhat shall he doe recoyle to the body he cannot longer to abide in this sort he shall not be permitted but forsaking God in his life time shall be forsaken of God in Death if repentance preuent not and thus in the end the soule remoueth to his place and the body to the earth whence it came now this is thy case and therefore though we cannot escape Death yet let vs escape the sting and bitternesse of this Death for the true vvisdome of man is to measure all his actions by the squire of his short life and so to goe through all temporall affaires that he lose not the eternall and if some small losse of goods or preferment take away our sleepe what should the meditation of assured death doe should vve not doe as in games of actiuity at Olympus exercise our selues some fiue yeares before that in the day of triall we might winne the prize so we should now consider al inconueniences in death and against the game day be sure to get the prize and goe to heauen let fore-warned be fore-armed The fift Vse serues for comfort for Gods elect who take vvarning betimes hasten to prepare themselues against this fearefull guests comming to take away all frights feares he brings with him meet him halfe the vvay not to entreat for their liues as Shemei did Dauid but to iustle vvith him ere he come to his full strength to pull out all his stings while hee as Sampson sleepeth and as vve see vvhen bloudy vvarres bee at hand such as doubt of the victory betake themselues either to a forrein countrey a farre off or to some noble mans seruice vvho is the generall and commander of the vvhole field so escape And so vse vvise men seeing it vnpossible for them to escape death and iudgement they take godly courage and with all carefulnes prepare for his comming and vvhen all this is done seeing hee is like to be too hard for them in this combat they in time betake themselues vnto the seruice of the Lord of life and death vvho vvill not see his seruants at any hand miscarry and if they beleeue in him though they were dead yet should they liue and whosoeuer liueth and beleeueth in him shall neuer die Iohn 11. 25. 26. for though death as an armed man assault them to the separating of their soules from the bodies yet all this shal to them turn to the best for Death now hauing no further Dominion nor power ouer them departeth as a dastard curre that hath bit one of his Masters sheepe yet not slaine it whereby the sheepheard tendereth it the more and man thus torne is not slaine but dismembred a little but the sheepheard of our soules will recouer and fully cure it and in the meane while the body freed of all fears and troubles shall be honourably buried and the Lord of life will see it shall not be awaked abused nor miscarry vntill he awake him vp to life neuer to die any more and as for the soule his Angells shall carry him to Abrahams bofome and what looseth hee now by this combat for though he be ouer come of death as Christ his Lord and Master was yet he getteth the victory and by dying conquereth death and thus the day of Death is the master day iudge of all other dayes the triall and touch-stone of our life the last Act of the worlds comedy for if wee die a godly death it honoureth all our actions but if an euill then it defameth and deformeth them all yea the death of the righteous that is of euery beleeuing and repentant sinner is a most excellent blessing of God and brings with it many worthy benefits for 1. Death is to vs conuerted into a sweet sleepe and our bodies shall lye in our graues as in a doulne bedde freed from all dangers cares vexations and temptations and is the complement of the mortification of our flesh and wee now are freed from sinne 2. They are blessed that die in the Lord they rest from their labours and their works follow them Reuel 14. 13. 3. It separates vs from the company of the wicked 4. It seateth vs in heauen where we shall see God face to face Iesus Christ in his glory which sight so rauisheth the holy Angels that it is the fulnesse of their contentation as Psal. 16. 11. Thou will shew me the path of life in thy presence is the fulnesse of ioy and at thy right hand there are pleasures for euermore Yea this farre surpasseth Salomons royalty commended by the Queene of Saba 1. King 10. 1. 8. 9. 5. It puts vs in possession of all these benefits that Christ hath purchased for vs Psal. 126. 5. 6. for so ong as wee are in this world wee are saued but by hope Rom. 8. 24 but when we die we shall fully enioy them a ioy it was to the Israelites after their long bondage in Egypt to enter into the land of promise so to a Prentice to be made free much more to vs to bee set at the liberty of the sonnes of God in heauen 6. If there were no death sin would neuer end with vs but wee should be euer filled with iniquity our sorrowes and labours would neuer forsake vs but wee should bee euer in soule and body most miserable if wee died not who would regard the death of the soule nor prepare against the day of doome 7. It openeth vnto vs the gate of heauen euer since we were borne we haue beene sailing to this Hauen and now being within sight of it we rowe backward from it yet no Sailer beaten with tempestuous waues but would be at the hauen no traueller passing dangerous waies but would bee at home and no godly man but would be at rest If an old aged man would make true relation of his life from his conception to his dissolution and declare all the sorrows he passed through and the heart vtter all her greefes and gripings it sustained all this while I suppose that not onely wee our selues
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
Wheresoeuer the body is thither will also the Eagles resort where hee draweth them from the curious question of the place to an higher demand whether in that day they shall flee for safety succour euen thither where the body is meaning vnder the harbour of his blessed wings there shall they be secure and no where else where hee compareth the godly to Eagles which are most sharpe sighted smell soonest from their nests where their prey is as Iob. 39. 31. 32. so the Elect should in this dangerous time with the eyes of Faith looke vnto him and by the direction of his spirit smell by the afore-going signes that his comming is at hand and so prepare themselues to meete him who is both the food of their soules and their onely protector This is all our Sauiour speaks of the place but others laboured to find the place to wit vpon earth euen in the valley of Iehosaphat abusing Ioel 3. 2. 12. where he speaketh of the restitution of the Church and the iudging of the enemies thereof and least men should thinke this vnpossible hee alludeth to that great victory mentioned in 2. Chro. 20. 22. and it had need bee a large valley that should comprehend all the world S. Paul saith Then shall we which liue and remaine bee caught vp with them also in the clouds to meet the Lord in the ayre No further can I speake heereof but our wisedome is where God is silent not to be talkatiue nor curious sure it is we shall be gathered to meete the Lord and to bee iudged Therefore let vs as the Eagle for her prey and conseruation of her life labour now by true repentance a liuely faith and new obedience to be gathered to the Lord and then wheresoeuer wee meete the Lord wee shall be euer with him the members with our head and as Luk. 21 34. auoid drunkennesse and surfetting with all other vices which benum the heart and soule and steale or dampe all Gods graces so in vs that wee cannot minde nor heartiâ—y amount vp to the contemplation and loue of the heauenly life Philip. 3. 18. out Rom. 13. 13. and 1. Tim. 6. 6. Luk. 12. 20. for to our sorrow we see that the whole care of most men is so fixed and setled vpon this life that they neuer take comfort but feare rather of meeting the Lord in the ayre nor neuer mention the day of iudgement vnlesse it be in swearing as God shall iudge their soules c. as if they had beene set in the world but to learne to blaspheme sweare curse themselues whereas the while their meditations should run vpon this point how they might most ioyfully and best prepared meet the Lord in iudgement But these Mammonists as watch so turmoyle themselues vpon this earth that they cannot spare any time to looke vp for the Lords comming to iudgement and are like to Husbandmen manuring their ground all the yecre but forgetting to sowe so they labour for life but forget death and piety and so loose all the haruest croppe and which is the more to bee lamented these bee not the fewest number of men for sinne and sinners neuer more then in these dayes since the light of the Gospell abounded If an Asse or Oxe fall into a pit all men vvill lift them vp but if mans soule then which nothing is more precious perish no man regardeth it The wise man could say that the most men are the worst men and that good men are odde men waspes and hornets swarme but few painefull bees that gather the sweet hony from the flowers of Gods word for the winter of eternall life treasuring vp the combes of faith and good workes in the hiues of their harts Aske the earth it will tell thee that it affordeth more matter for base pots then ockre for gold aske the Gardiner and hee will answer that he hath more Nettles then Roses weedes then flowres aske the Traueller and hee will shew thee that many tread the broad but few the narrow way And finally aske thine own conscience and it will certifie thee that it hath a large Catalogue of dead works but scarce one good thought worde or worke and is it maruell they cannot looke once towards the place our Sauiour commeth to iudgement The next Vse serues for terror to the wicked who when they come to this place vnprepared full of their sinns and vncleannesse with guilty consciences and more heauy hearts and countenances where will they stand then seeing as Psal. 1. 5. The wicked shall noâ— stand in iudgement nor the sinners in the assembly of the righteous c. and the Iudge will be then so far from shewing them mercy that they shall not bee permitted to stand vpon the same ground as the Elect doe A time there was that when they came in place all the company would giue them the hand the best and highest roomes and would be glad that they would accept of their company but now Harlots and Lazats are magninified and they placed among reprobates and the worst people liuing doth the Iust now heed what he doth in displacing Gentlemen and men of great worth and placing poore and base fellowes aboue them this is iust Salomons Censurer who saw seruants on herses Princes walking as seruants on the ground Eccles 10 7. Oh this dealing at the first appearance is enough to kill a proud heart and yet there is no hope to helpe it for now thy Sunne sets at Noone Amos 8. 9. and thy light is cleane put out Ezech. 32. 7. c. and thou must trudge hence to vtter darkenesse where is weeping and gnashing of teeth insomuch as what way soeuer thou cast thine eyes there is nothing but increase of sorrow and of infinite perplexities of heart and happy wert thou now if thou mightest still abide and build thee heere a tabernacle but it will not be for hee that shewed no fauor nor mercy to Christs members shall now finde none of Christ and hee that scorned and disdained the Church militant shall finde no community with the Church triumphant but be debarred from all comforts for if thou looke to the bounty of God for one droppe of water now the well-springs of mercy are locked and dried vp and remember how thou hadst comfort and Lazarns pain If to Gods iustice thou canst not answer him one to a thousand If to his mercy thou refusedst it offered thee this is a day of Iustice. If for delay thou hast delayed ouer-long and the abusing of thy time crieth for vengeance for hitherto time and tide hath beene at thy becke thou regardest it not and now Gods turne commeth who will not regard thee If to the world behold it is all on fire and that for thy sinnes that defiled it If to thy kindred and friends all obligations of naturall affections cease and they are zealous for Gods glory If to wife and children they are
how much more should we here by the diet of sanctification so preuent Gods iudgements that wee may expect them cheerefully and be nothing agast and escape this terror for no earthquake to this shaking no thunderclap to this noyse and fright The second signe is ioyned with his most glorious comming which is in deluge wise the firing of the whole world so that it shall appeare no more till it be renewed according to these quotations Psalm 50. 1. 2. 3. and 97. 3. 4. and 102. 26. Isa. 66. 15. 16. 22. Dan. 7. 10. and 2. Thes. 1. 7. 8. and 2. Pet. 3. 10. 11. 12. 13. Reuel 20. 12. and 21. 1. Math. 24. 35. Rom. 8. 21. Heb. 1. 10. this fire shall as a lightning before a thunder goe before his presence as Exod. 19. 18. and this the learned take to bee the signe of the Sonne of Man in Heauen that is when this terrible fire shall flash before his presence then all men expect his appearing which fire though it fill the world yet shall it not consume but purifie it and cause it shine more glorious as gold the corruption consumed as Rom. 8. 20. as at the first creation to receiue his Lords comming to iudgment and so it shall appeare as a new Heauen and as a new earth Isa. 65. 17. and 66. 22. and 2. Pet. 3. 7. 10. 13. Reuel 21. 1. and this sight shall bee exceeding terrible to the wicked for now they see what manner of one the Lord is which before they would neuer beleeue euen a consuming fire Deutr. 4. 24. Heb. 12. 9. and now againe are the words of Isai chap. 33. 14. 15. c. forefiguring this day verified The siâ—ners in Sion are afraid a feare is come vpon the hypocrites who among vs shall dwell with the dâ—â—ouring fire who among vs shall dwell with the euerlasting burning Hee that walketh in iustice and speaketh righteous things refusing gaine of oppression shaking his hands from taking of gifts stopping his eares from hearing of bloud and shutting his eyes from seeing euill c. which things because formerly they did not now this fire shall ceaze also vpon them as the beginning of their sorrow and a taste of Gods fiery wrath and burning displeasure But to proceed further in this hote subiect I cannot nor list not neither is it needfull Only let the terriblenesse hereof now whiles time serueth moue vs to due and careful watchfulnes and preparation that then this fire nor any other annoy vs not no more then Daniels companions were in the fiery Ouen but rather that we euer labour to be filled with the heauenly fire of Gods loue and spirit which will consume coole and quench all other fires whatsoeuer The ninth Motiue to watchfulnesse is Christs sitting in iudgement vpon both Elect and Reprobate for thus we read For when the Sonne of Man commeth in his glory and all the holy Angels with him then shall hee sit vpon the throne of his glory Math. 25. 31. whereby it seemeth that a throne of Estate shall be set for his Maiesty and the rather because in Mat. 19. 28. the Apostles are said that they shall sit also vpon twelue thrones and iudge the twelue tribes of Israel but what manner of Throne this shall be wee cannot well define because wee haue heere nothing but the name thereof viz. the throne of his glory and therefore vvee are not to be ouer-curious heerein but suspend our iudgements rather then to imagine any particular likenesse of the maiesty hereof in our mindes till in due season wee shall ioyfully behold it vvith our eyes but sure wee are that it is a throne of glory because it is mentioned in so many places as in Dan. 7. 9. 10. Psal. 9. 4. Math. 25. 31. Reuel 4. 1. 4. and 3. 21. and 6. 16. and 20. 11. albeit I deny not but that many things heere spoken are deliuered in figure according to mans capacity and proportionable to the manner of worldly Monarchs Kings who when they shew themselues to their subiects in their Royall Maiesty and doe sit in iudgement then they vse to ascend to the Thrones of their kingdomes and there in all glorious graue and solemne high and magnificent estate shew themselues vnto their people and such as they iudge so it is here vndoubtedly when our Lord and Sauiour Christ Iesus is this day to shew himselfe in most magnificent triumphant and glorious manner before all Princes Nations of the world meete it is that he should shew himselfe in the highest degree of his honour power and maiesty and sit vpon the throne of his glory to iudge all the world that in such honourable and dreadfull manner as all flesh enemies and loyall subiects bee enforced to glorifie his holy and blessed name This throne is figured in 1. King 10. 18. 19. 30. by Salomons throne which hee made not onely to set out his royalty for other Kings could haue made the like but for the vse thereof which was to signifie vvhat vertues and graces should be in a King and Iudge aboue all other men and withall to prefigure the excellent graces which should appeare in the Prince of Peace and Iudge of all the World as thus briefly viz. 1. For the forme thereof It was a great throne for the great King so this throne of glory is said to be in Reuel 20. 11. Iohn saw a great white Throne and great indeede must that Throne be whereupon sitteth hee who is called the great God as Tit. 2. 13. Luke 1. 32. and 7. 16. then it was white signifying the innocency which should be in a King and so figuring the glorious and diuine brightness and integrity in the King of glory Cantic 5. 14. 2. The matter was yuory and golde signifying that the Kings hart ought to be simple innocent pure and voyd of all corruption and Christ herein passeth all Iudges 3. The Throne had steps to ascend vnto to signifie that iudgement should be giuen with aduise and deliberation and not hastily nor rashly Gen. 11. 5. 6. and 18 21. and to signifie that hee should excell all other in vertue as Christ doth 4. The toppe of the seat was round behinde to signifie the simplicity and perfection of the Kings harts 5. The staies or pummels whereon the King leaned declared that the Kings estate stood vpon these two stayes to wit in defending the godly and punishing the wicked 6. The Lions noted that hee ought to be strong and couragious in his rule and gouernment and yet milde and louing the footstep was of gold as 2. Chr. 9. 18. to signifie that a King should contemne bribes rewards which blinde Iudges eyes c. and all these vertues are foretold and found to be in Christ as in Isai. 11. 2. to 11. Psal. 45. 6. 7. Luk. 11. 31. Heb. 1. 8. Then moreouer it is called the throne of his glory because his iudgement shall
be and therefore must be obayed 3. There is not a more effectuall doctrine to rouse the sluggard then to heare the drumme of death and Gods iudgement sounding in his secure soule and eares 4. Watchfulnes is profitable to stirre vs vp to serue God sincerely without Hypocrisie 2. It will cause vs to suruey our liues and iudge our selues 3. It will pull downe our pride and cause vs loath the least thing that troubleth or hindereth our reckoning in that day whether of the first or latter iudgement 4. It will cause vs make no account of this world then of an Inne or baiting place but ioy to depart from iâ— for heere can I goe about no good thing but Satan or the world or my â—â—sts molest me and many excellent â—en haue fallen sorely for want of watching 5. If I can watch without ceasing I shall get in each action the peace of conscience which is an vncomparable iewel I shall be as a good steaward accountable to God of my talents without distrust I shall stop the mouths of my aduersaries and cause my religion to be well spoken off by my godly conuersation and be ready when death summoneth and God cals me to iudgement The first vse we are to make heereof serues for admonition to all men that seeing watchfulnes is thus necessarie profitable that we awake from the sleepe of sinne and death and trimme vp our lampes to meete our blessed bridgroome and no longer with the sluggard plead for sleepe yet a little sleepe a little slumber a little foulling of the hands to sleepe c. Prou. 24. 33. Least pouerty commeth vpon vs as on that trauelleth by the way and necessity like an armed man 2. Seeing this doctrine concerneth all men generally rich as poore wise as foolish all men are speedi y to watch and awake betimes we see how euery man is ready and wise to coine excuses to draw their neckes from vnder Christs yoake and burthen how easie and light so euer vsing all exceptions and exemptions and so shift of this Mandate as not appertaining vnto them as now at least and wi I not seeme to them so peremptorie but in some cases admits relaxation a common but a pestilent sicknes infecting all the sonnes of Adam we see how Adam and Euah had their peraduentures and excuses Gen 3. 3. The recusant ghuests had their vnmannerly demurres and made light to come to the wedding Luke 14. 24. Martha was busie in prouiding Christs dinner Luke 10. 42. A good worke doubtles but on thing was necessarie the Lawyers could not abide to be rebuked Luke 11. 45. And when our Sauiour exhorted all to watch Peter expecting exemption to some asketh if he spake to all Luke 12. 41. So likewise heere it is like they looked for a prerogatiue but our Sauiour preuents them saying Those things that I say vnto you I say vnto all watch Therefore beloued let vs all as one man buckle our selues to this weighty worke and know that all men must die and come to iudgement and therefore happy is he that is best prepared for it this is a more precious worke then to purchase lands or buy oxen yea then to dine Christ himselfe or flee to Tharsus as Ionah from the face of the Lord. O Lord open we beseech thee our drowsie eies that we sleepe not in death least the enemie say I haue preuailed against him or where is now thy God and thus farre as now of the necessity of this Text and of watchfulnes The next point is to seeke out the nature of this watchword which I suppose is more euidently apparant as colours of contrarie die or hue by the contrary sense or speech Now the contrary tearme to watchfulnes is to be sleepy carelesse or secure how matters fare or fall well or ill Therefore in saying watch our Sauiour meaneth sleepe not as we read in Mar. 13. 35. 36. Watch therefore c. least he find you sleeping And in 1. Thess. 5. 6. Let vs not sleepe but watch and be sober Now whereas there is a naturall sleepe a deadly sleepe or sleepe in death and a spirituall sleepe heere the spirituall sleepe is only ment which is a kind of dulnes of spirit a satiety and vnaptnes to any godly exercise as drowned in prosperity or carnall contents and besotted in sinne whereby he looseth all feeling in heauenly things as if he were in a naturall sleepe or sicke of a lethargie whereof men die sleeping or without feeling and this sleepe our Sauiour Christ Iesus impliedly vnder this word watch as being the Antithesis therof commandeth vs to a voyd as the sorest enemie to watchfulnes whereof I raise this doctrine If we intend to lead godly liues and to prepare our selues for death and for Christs appearing in iudgement we must not sleepe in sinne nor fuffer our selues to be ouertaken with carnall security or carelesse satietie in heauenly things the doctrine is proued out of the afore named testimonies in Mar. 13. 36. and 1. Thess. 5. 6. Where the Apostle teacheth that the Thessalonians were not now in darknes that that day should come vpon them as a theefe but were the children of light and for that cause were not to sleepe but to watch and be sober this sobriety also is a spirituall temperance and moderation in the vse of the things of this life least we become fettered and drunken as it were with the allurements and delights thereof so Rom. 13. 11. He sheweth that howsoeuer formerly they slept in security and sinne without remorse or regard whether to please or displease the Lord yet now being conuerted to Christ and euery moment expecting both for death and his comming to iudgment it was time to awake from this sleepe to cast away all stupidity of minde all security of life all pampering of the flesh and to awake to God to put of the old man and to put on Christ Iesus the like places we haue in Ephes. 5. 14. out of Isai. 60. 1. Examples shewe what harme security bringeth as to the old world Sodomits and men of Laish Luke 17. 26. 28. Iudg. 18. 7. and Deut. 29. 19. 20. Psal. 10. 6. 12. 36. 2. 49. 7. c. And as no disease is so desperate or past recouery as that which groweth vpon a man so extreamly that he hath no sense or feeling thereof or which ouerwhelmeth him with a sweetnes delight or sleepines as doe the Lethargie consumptions and strong poisons so is there no sinne so pernitious as that which pricketh not the conscience as this sleepie security and such as we take to be small or no sinnes as sinnes of custome gainfull sinnes as vsury cunnicatching c. sinnes of sport negligences sinnes of omission and of ignorance c. or such as we feele a holines in the doing thereof as in all sorts of idolatry and superstitions worships humaine inuentions in Gods seruice as in praying and praising
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
expressed in the counterpane that which is presently and at all times due must continually be in readinesse Thirdly we must labour to meditate often and seriously of our death and of the state of the dead whereunto wee all hasten for rich poore shall lie down alike in the dust and the wormes shall couer them saith Iob. chap. 21. 23. to 26. but because our selfe-loue and world inesse is so great that wee account nothing so bitter and vntoothsome as the meditations of our departure as Ecclus. 41. 1. O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions vnto the man that hath nothing to vexe him and that hath prosperitie in all things yea vnto him that is able to receiue meate and therfore let vs strengthen this practice with prayer as did Dauid and Moses Psal. 39. 4. and 90. 12. so wee may bee inabled to resolue our selues of death continually for how soeuer by a generall speculation wee thinke sometimes something of our ends yet vnlesse the spirit of God be our Schoolmaster to teach vs this duty wee shall bee neuer able soundly to resolue our selues of the presence and the speedines of death for hee alone must lighten our mindes with knowledge and fill our hearts with his grace that wee may rightly consider hereof and so esteeme of euery day and houre as if it were the very day and houre of our death So the dangers foreseene will be lesse greeuous and we shall more easily contemn this world with the vanities thereof and keepe our selues in good fashion according to the Prouerbe Remember the end and thou shalt neuer doe amisse Ecclus. 7. 36. and approoue right Christians for as saith Gregorie The life of a Christian is nothing else but a continuall meditation of Death and as a watchman euer thinketh and looketh for the enemies comming and therefore will not sleepe so must wee often meditate of death and make account that euery present day shal be our dying day and euery night our bed to be our graue and so for that remnant of time wee haue to liue euer walke in the feare of God and so hee shall neuer need to feare Death who by a godly life hath giuen due entertainment to the feare of God We must not onely be euery day willing to die but bee ready with oyle in our Lamps esteeming euery day the last day of our liues which that wee may the more cheerefully doe we must endeuour before death come to pull out the stings of death that is the power strength thereof by true repentance and faith in Christ Iesus Sampson was soone vanquished when the Philistines found where his great strength lay and thou mayest put safely a serpent in thy bosome if thou pull out his sting so take sinne away which is the sting of Death then may Death as a Bee without a sting hum and buzze about thine eares but not harme thee wherefore if wee would liue when we are dead wee must die to sinne and to the world and flesh while we are aliue and not omit these duties 1. To humble our selues for all our sinnes past confessing them wholly against our selues and in prayer crying instantly to God for pardon of them 2. For the time to come to turne to God and to carry a purpose resolution and endeuour in all things to reforme both heart and life according to Gods word 3. We must euer beleeue in Christ by whom the sting of death is taken out for they onely feare Death who feare and doubt whether Christ died for them if then Death hath bin slaine by Christ Iesus then now to the faithfull it is no death but a sleepe a separaration a passing from the world and a going vp to God a disioyning of the soule from the body Philip. 1. 22. 23. Ioh. 13. 3. and a consecration as if wee said it is a solemne ceremony by which the faithful are wholly consecrated and dedicated vnto God to the end that hereafter they should render vnto him no other sacrifice nor exercise but to sing and set forth the prayses of God to sanctifie his holy name and so it is called Baptisme also for that by Death we passe as Israell through the red Sea and Iordan to the Holy Land of the liuing for the thing that maketh vs most feare death is that we behold it in the myrrour of the Law which sets it forth vnto vs vnder a shape and shew that is very fearefull to looke vnto and vnder the forme of a Sergeant armed with the anger and wrath of God and accompanied and guarded with all the threats and curses of the Law against all those that violate transgresse the same who commeth violently and implacably to serue his writ to arest vs to appeare before Gods high Tribunall all excuses set apart and to receiue the sentence of damnation to hel fire eternally without ease or release baile or maine-prize which dealing of Death is so terrible to the flesh and soule of a sinner that the very remembrance of it is exceeding bitter to a man that is sowsed and soaked in the pleasures of this world for it now flattereth none regardeth no persons weigheth not friendship careth not for rewards to looke vnto but in imagination is very grimme ougly and cruell and killeth downe-right without mercy where it hitteth and who can abide his comming Now to free vs from this sight fright and feare we are to behold Death in the myrrour of the Gospell stinglesse disarmed and conquered by Christ and so swallowed vp in victory for vs his Beloued and Elect. 5. Seeing then that the sting of death is sinne and that the power and force of euery mans particular death and iudgement lieth in his owne sinnes wee must heerein be exceeding watchful to spend our time and study in vsing all good meanes that our sinnes may be remoued and pardoned for see how many sinnes be in thee so many stings of sinne be in thee also which wound thy soule to death therefore let not one sin remain for which thou hast not humbled thy selfe and repented seriously and if we will liue eternally let vs begin to liue that eterna'l life before wee die which is the first degree of eternity Let vs now rise to a new life by the first resurrection that we may haue part in the latter Reuel 20. 6. and now labour for sauing knowledge that we need not be Catechized on our death-bed Now labour we for true peace of conscience that we be not to agree with our aduersary when we are arested and when it is too late we hauing nothing to pay yet we see to our sorrow that of all businesse this is least respected much care is for the tenement the body little for the tenant the soule and least for the Landlord Christ Iesus But such as hasten not their worke shew they looke not for their Master and they that
of life hath a foule visage to fright boyes and fooles which causeth it to be feared and hated for want of wisedome and true iudgement but take off the maske and thou shalt see Death very amiable and life odious and terrible 10. Death is to be desired before life and the day of our decease before the day of our Natiuity I meane in respect onely of temporall good and euill prosperity aduersity else not for by our birth wee enter to sorrow and by death end it and goe vp to God wherefore in olde time Sepulchers were built in Gardens as Ioh. 19. 41. not only among our sports to put vs in mind of our ends and so to vse the same moderately but also to teach vs that ioy and pleasure is a consequence of death and an entry to Gods Paradise of pleasure and therefore let vs liue to God and Death shall not hurt vs. The fourth Vse serues for terror to the wicked who hearing of this early watch and preparation for death will none of it they bee not so foolish as to defraud themselues of the comforts and delights which God gaue them with the frightfull thoughts of gastly death this would bee able to fright a fearefull simple body out of his wits and to draw honest neighbours to desperation and what needs this pudder shall not wee be saued as our neighbours and vvhat doe wee desire more doth euery man so as you say or shall all that prepare not so as you prescribe be damned our fathers nor forefathers euer taught vs any such matters and we will not nor desire to bee better then they as for you ye be vncharitable men God forgiue you I answer here is a great deale of good stuffe pact together if wee had time to vndoe and consider it But in the meane while know ye that wee desire nothing of you more then the Lord exacteth of his dearest children and therfore not to be trodden vnder foote by you for we liue not by examples but by the Lawes of the Almighty whereunto all men ought in all humility bee obedient before father or life it selfe neyther is heere any thing pressed but what your selues know to be requisite and could wish ye did if you as many and most men doe and you must lay vpon your death-beds knowing feeling what they miserable men doe Yet if you refuse this diet as ouer tart take then your owne no man will blame me for giuing you good counsell and because I giue you ouer yet follow wise Salomons aduise and that the rather for that without compulsion you often of your owne accord vse it viz. Goe to the house of mourning for there is the end of all men and hee that is liuing taketh it to heart Eccles. 7. 2. where hee would haue all men bestow sometime daily to think what pressures and agonies shall assault vs at the houre of death and for the better consideration hereof hee would haue vs goe to the house of mourning and not of banqueting and there behould a man dying and that we should marke the heauy accidents and painfull passions of that houre and take it to heart for as it fareth to day with him so shall it tomorrow fare with thee and with all the world this thou canst learn without his or any further direction for comming to the house to visit thy neighbours there shalt thou see a very sick man forsaken now of naturall heat his senses without much mouing his face like lead the bowles of his eyes sunke in his head his mouth full of fleame and some his throat ratling his tongue swollen his necke winding euery side his breast beateth and panteth for life ready to burst for paine the veynes still all infallible tokens of death Now take this to heart and take the case to be thine own for this is the way of all the world and then now seeing and viewing such perplexed extremities in others reflect and represent the like image to bee shortly in thy selfe Imagine that thou lay vpon thy death-bed that thy Physitions had now giuen thee ouer thy friends and kinsfolke stood weeping wringing their hands about thy bed vnable to help or comfort thee but rather augment the greefe of thy departure and thou the while speechlesse and helpelesse O how dreadfull shall this departure and last farewell be to thee and to them where wealth shall not asswadge thy woe but plunge thee deeper in the gulph of calamity neither honours assist thee for thou must leaue them with like vehement smart as thou gottest them with greedy desire and badde conscience thy wonted delights breed within thy soule that neuer-dying worme and neuer-quenched fire what counsell wilt thou heere take who formerly hast refused all good connsell couldest not abide to heare of death no more canst now to goe out of thy body will bee too intollerable to abide within is vnpossible to deferre the time to end thy will but vntill to morrow will not bee granted death is in poast-haste now art thou abashed that thou diddest not watch and prepare for this houre Oh hadst thou wist but it is too late now thou cryest fye fye vpon thy brutish behauiour and now for feare horror wouldest flee from thy selfe for then shalt thou see thy selfe beset with horrible monsters that is with thine owne sinnes which as furies pursue and hedge thee in all the time past shall seeme vnto thee as the twinkling of an eye but the time to come endlesse pittilesse and remedilesse so that thou maist truly say The snares of Death compasse me round about and the pangs of hell got hold vpon mee and I shall finde trouble and heauinesse c. Psal. 116. 3. 4. But returne wee to our sicke man againe whom vnexpected Death frustrateth of all his counsels and could not come in a worse time for now hee curteth off violently the webs of all his deuises and with one pellet ouerthroweth all his castles built in the ayre then commeth in the Physitian with his It will not be thinke good sir no longer of life you must be gone These be heauy tidings then his sorrowes shall bee vnspeakeably encreased when he recounteth with himselfe that his body which now hath some life in it shall after an houre be depriued of sense life spirit soule for if it be an hard matter to bee pulled away from these things which no doubt so neerely toucheth man how bitter I pray you will be the separation of the body from the soule for such two louing familiar friends which haue alwaies liued sweetly together cannot be diuided without vnspeakable griefe if the Oxe doe commonly low and mourne when his yoke-fellow which was wont to draw with him is taken away how will euery one of vs mourne when the soule shall bee separated from the body and as Sathan in our life time set forth to him Gods mercy nothing but Mercy hiding his Iustice so vvill
though it seeme vnpossible for vs to know at the instant Christs sudden comming yet if wee bee wiâ—e wee will watch and pray and set all things in as good order as if now hee were comming and at the doore And so farre of this third Motiue The fourth Motiue to watchfulnesse is to consider the manner how they shall rise to iudgement and to meet the Lord in the clouds which the holy Scriptures teach vs to be thus The Iudge will send his Angels with a great sound of a trumpet and they shal gather together his Elect from the foure â—â—indes and from the one end of the heauen vnto the other Math. 24. 31. Ioh. 5. 28. 29. and 1. Cor. 15. 52. and 1. Thes. 4. 16. for as God now in his Church by his Ministers who cry aloud lifting vp their voyce like a trumpet Isa. 58. 1. and speake to them to liâ—â— and raise them vp from the deadnesse of sinne and gather them to Christ so in the last day will he speake vnto them in the voyce of the Archangel and in the trumpet of God to gather them to himselfe that such as had part in the first resurrection Reuel 20. 6. might haue now their part in the second The Vse heereof â—â—rues to forewarne and fore-arme aâ—l men in the feare of God to make a carefull conscience of their waies for though they dâ—e once rot in their graues yet must they rise to iudgement and then shall it be our only comfort to heare the voice of the Arch-Angell awaking vs out of our beds to come before our Sauiour and with him to enter into his glory for now shall the body bee released from the prison of the corrupt graue and as Ioseph to appeare before Pharaoh Gen 41 14 be newly attired in robes of glory and ioyned againe to his soule ioyfully appeare before the Lord whereas the wicked as those tares bound in bundles to be burnt shall be drawne and haâ—â—d as theeues and malefactors to the barre to be arraigned and condemned to hell fire Math. 13. 30. And so farre of this fourth Motiue The fift Motiue to watchfulnesse is the generality of this iudgement for all shall appeare before the iudgement sâ—at of God Math. 25. 32. Ioh. 5. 28. 9. Rom 14. 10 2. Cor. 5. 10. Acts 24. 15. Reu. 20. 1. 13 and 1. 7. and is figured in Ezech. 37. 2. 3. rich and poore olde and young none shall bee priuiledged the Priests shall not claime sanctuary nor the people begge exemptions nor the bidden ghuests coyne excuses no bribing of the Angells and Summoners no answering by Proctor no appearing by Atturney the Iudges themselues must this day stand below to be iudged the Lawyers are put out of Plea the Popes who absolued prodigally all others must now begge for pardons for themselves no demurres admitted nor appealing to Generall Councells or higher Courts this being the highest of all others the husband shall not answere for his wife nor the father for his son nor the mother for her daughter nor the nurce for her babe in the swathes all must personallie appeare yea euen those which were burned to dust ashes and after their ashes were scattered abroad with the winde and part spread vpon the waters that they should neuer rise again as Euseb. Eccles. lib. 5. c. 1. yet all shall rise and that day onely Adam shall see all his posterity And if but one had beene exempted from this appearance thou mightest conceiue some hope to bee absent but seeing all must appeare prepare to meete thy God O Israell Amâ—s 4. 12. for vvho that day hath oyle enough for himselfe or is so iust that he may entreat for others this vvere not only supererogation but superarrogancy and what place dare habour a Shebâ— against Dauid a traitor against his King a runnagate from his Master and a Ionah from the Lord if the Angels be iudged shall men looke to escape nay as Iael Sisera euery creature is ready to take part with the Lord of Hosts against his enemies insomuch that the graue sea death and hell vvill that day deliuer vp their dead and conceale not any from him and which is worse and mark it O thou wicked man thou must rise and when thou appearest in iudgement thou shalt shew thy selfe as sinfull and wicked a man in the presence of God and all the world as presently thou liuest here shalt be at the time of thy death shalt bring with thee al the abhominations of thy sinfull life and death to iudgement so that all that shall behold thee shall pointing at thy filthinesse say behold the man and his workes for thy body dying shall rise an vngâ—orious base and shamefull bodie full of corruption yet immortall and thy wretched soule as it departed out of thy body full of sinne and shame so shall it rise againe and therfore consider if thou wouldest now bee loth to be rapt thus in thy ragges of sinne and in the case thou presently standest to iudgement then fall not now to amend thy life else thy abhominations all as a dogge his Master will trace yea goe before thy face to Gods tribunall for it is not the graue nor any fire but onely the bloud of Christ that shall clense thee from thy sinnes and make thee accepted of God 1. Ioh. 1. 7. now is the acceptable time now is the day of saluation now is ife eternall by thee eyther gotten or quite lost thinke vpon it and watch for it But here against the reprobate cauilleth and saith â—ush this is a tale the case is not so hard but a man may make some shift I am but low of stature I will couch downe and hide me and how then can I be seene or missed in such a throng and multitude and in so busie a time Yet consider thou Gods word in Psal. 139. 1 6 7. Ierem. 23. 24. Obad. 6. 3. 4. Amos 9 1. 2. 3. Reuel 6. 15. 16. 17. and 20. 13. Ecclus 16. 17. and thou shalt finde this fancie vnpossible and that nothing will nor can hide thee from the all-seeing eye of the Lord and seeing nothing workes thee this dayes shame and sorrow but thy sinnes then amend now whiles thou art here in this life by true repentance faith and new obedience and he will both cure couer all thy sinnes for Christ alone is the place to hide thee in he will preserue thee from trouble he will informe and teach thee in the way wherein thou shalt goe and he wil guide thee with his eye and thus shall euery one that is godly make his prayer vnto him in a time when he may be found but in the great water-flouds they shall not come nye him Psalm 32. 1. to 10. this is the onely place to hide thee in euen vnder the wings of Christs merits and mercies there and no where else shalt thou bee full secure But the Gauiller
will reply that this requireth much businesse and it is a death to many a good fellow to leaue his folly and labour for piety and therefore we know when our Sauiour walked vpon earth he was so meeke and mercifull and is so still that hee would deny vs any thing that we requested of him and will hee not now likewise be intreated at the generall supplication of all poore people appointed to death yea almost of all the world to grant vs this one and neuer but this one petition that there shall neuer bee any day of iudgement then should we liue meerely sleepe carelesse from all feares and frights and die ioyfully and as for any estate after this life we should looke for none nor yet trouble him to prouide for vs while we be heere for we would shift euery man for himselfe and liue by our wits and me thinkes he should not deny all the world this one request so easie for him to grant and so tending to his honour and glory and beneficiall to vs for now would we serue him duly and offer euery man bountifully vnto him gifts and offerings yea and restore to hoâ—y Church for Gods seruice all the spoyles taken from it so all things considered hee should bee no looser for what losse to him to depriue a few of life eternall seeing he hath the fulnesse and perfection of all glory in himselfe and needs not our prayers nor praises better that a few busie fellows should euer loose heauen then that all reprobates being so many gentlemen and so tall proper and faire conditioned men should for euer boyle fry in hell-fire This supplication questionlesse would soone be granted and if all will not ioyn with me I know God respecteth neyther persons nor multitude I will my selfe request it I know he will not deny it me I answer This indeed would be a fine deuise to gather heapes of gold and â—â—lâ—er for if any couetous Balaam or Iudas who sometimes were in high fauor with God were bid as once Salomon was 1. King 3. 5. to aske what hee would haue granted him or as Elisha did the Shunamite 2. King 4. 13. 14. Methinkes I see in my minde what concourse and suite would of all the world bee made vnto them not to desire wisedome nor children nor any temporal boone but that there should be no day of iudgement to as many as at a reasonable rate price would buy it at Iudas hand euery man according to their ability and as for kingdomes riches honour and glory hee should not bee to seeke for Herod would giue Master Iudas the halfe of his kingdome to liue securely with Herodias Balthasar would make him third Ruler in the kingdome cloath him with purple and put a chaine of gold about his necke to deliuer him from the hand-writing vpon the wall and Felix to deliuer him from this feare of that day would shew him no small friendship Esau to pleasure him would sell his birth-right Satan the God of the world would giue him all the kingdoÌ„es of the world and the glory of them to secure him from this day nay who would not make a purse for this collection and contribution yea crouch and kneele too to master Iudas to buy this immunity no pardon to this neuer was heauen so little regarded nor immortality at a lower price nor God himselfe as now when most men are content to forfeit heauen and depriue themselues of all the good things of God and withall to giue to the most accursed of men euen to the Deuill Iudas masses of gold and siluer which they would neuer do to the poore members of Christ to procure this cursed pardon and now Iudas fault is that he is not couetous enough oh that hee would for this pardon aske aboundantly gold pearles iewels and what not and hee should haue it vvith thankes though they themselues liued beggers euer after for now the couetous Iudge would poure out his bribes the deceitfull Counsellors his Angells the double-faced Atturney his double fees the Oppressors and Sacriledgers their ill gotten goods spoyls of Gods Church the crafts-men their cousening money the Physitions their spoyles of the sicke the Vsurers their bagges the inordinate liuers as hunters faulkners seruing-men and banquerupts their idle and false prophane theeueries yet the poore harlot wil sell to her very petticoat to get money for Christs poore Apostle yea all theeues robbers murtherers and adulterers all rogues vagabonds and who not will now spare no labour nor cost by hooke or crooke to satisfie master Iudas his greedy gutte that he shall neuer neede heereafter to sell his Master for money To conclude what vngratious hypocrite miserable corne-hoorder inordinate pestilent liuer out of a calling egregious malefactor theeuâ—sh cut-purse subtle conycatcher filthy and beastly liuer swaggerer swearer drunkard and idler whosoeuer yea the very A theists howsoeuer otherwise they contemne all yet would sell all for this freedome for then would they open the very gates of hell to entertaine Satan himselfe and all his children not regarding what mischiefe they did being now exempted from iudgement and hell-sire neyther is this my deuised fiction to sport recreate your mindes as it is a lamentable truth to be mourned sorrowed of all Gods elect for goe through the whole world enquire of this point wishing euery man as in the sight of God to declare his Conscience and if they doubt not you shall finde that not onely malefactors but infinite swarmes of Professors are of this minde if wishing would preuaile them that there should bee no day of iudgement for howsoeuer in their troubles they desire to be dissolued and be with Christ yet as weomen great with childe desire they were deliuered but vvhen their houre commeth they cry out and wish it were further off So when the time of their dissolution approacheth they abhorre death and iudgement which noteth they haue not yet learned to die nor prepared for iudgement but with that hypocrite in Micha 6. 6. Would bow and bribe the Lord with burnt offerings and calues of a yeere old with thousand of Rammes and ten thousand riuers of Oyle and giue his first-borne for his transgression and the fruit of his body for the sin of his soule which plainely conuinceth that there is no faith vpon the earth Luke 18. 8. This is the case of all men almost that they would giue any thing that there should bee no day of iudgement and that because their consciences tell them that the day of iudgement is their very day of execution and therefore to escape this day regard not though they depriue all Gods Elect from heauen yea God himselfe from his honor and glory Christ Iesus from his body mysticall the Church and themselues be transformed to beasts in body and soule dying together And this is a notable touch-stone to try mans present state God-ward If with Simeon Paul
regard the ioyes of this sinfull troublesome world but still will call Come Lord Iesu. The third Vse should serue for a warning to the wicked who cannot abide in his heart any of Gods Elect if hee beare the name of a godly man nor yet of his Ministers if he be a strict reproouer of his sinnes but euer rideth and derideth them slanders reuiles and abuseth them with all indignities and ioyeth in nothing more then in spoyling beggering and persecuting them but one day they shall heare our Sauiour their Iudge name them the blessed of his Father call them cheerefully to him to iudge them Math. 19. 28. Luke 22. 30. and 1. Cor 9. 1. 2. and doe they not now make a faire hand to mis-â—all such as Christ calleth blessed that is intire and dearely beloued to him to his Father precious and glorious in his sight what welcome and entertainment doe they hope for this day when they stand before the Ministers they reuiled robbed and persecuted what fauour canst thou O bloudy persecutor and robber of Christ and his Ministers expect at their hands or with what face canst thou desire them speake a good word for thee that thou maist be receiued to heauenly Tabernacles but rather looke that they will aggrauate thy sinnes to the Iudge to reward thee as thou didst serue them and to execute iudgement mercilesse to thee that shewedst them no mercy loue nor kindenesse not so much as to a dogge Be wise then in time and make them thy friends that as Abraham for Abimâ—lech and Iob for his three friends they may now pray for thee and then giue testimony of thy reformed godly life else thou art like to finde as little fauour from them as the rich glutton found of Lazarus Luke 16. 25. 26. but aboue all humble thy soule in true faith and repentance and make now whilest thou heere liuest the chiefe Iudge himselfe thy friend and he will fully secure thee and if the chiefe Iudge take thy part all the bench will and whom the King fauours all the Court will doe so likewise And so farre of the tenth Motiue The eleuenth Motiue to watchfulnesse is to consider the manner of Christs proceeding in iudgement vpon the Elect and Reprobate which shall be by a true and iust triall of euery mans particular life heere ledde be it good or euill none shall complaine of partiality or want of due triall not indifferent â—earing for shall not the Iudge of all the world doe right Gen. 18. 25. Psal. 96. 13. yes Christs proceedings that day with all the world shall bee most righteous sincere and vpright for as at the barre of an earthly Iudge the prisoners are from the goale brought forth and presented before the Iudge and there the bookes are opened their causes examined and they according to the produced euidences acquitted or condemned so in that great day shall euery man without exception be brought before Gods tribunall to be tried according to their workes 2. Cor. 5. 10. Math. 25. 35. 42. because their outward works are plaine euidences of their hearts and inward graces or vices Now the manner of this manifestation is two-fold first their workes must be made known what they be secondly they must be prooued to be good or euill The reuealing of the workes is said in Dan. 7. 10. Reuel 20. 12. to bee by opening of the books not that God hath or needeth bookes to register all mens workes for this would imply that his memory were defectiue brittle and failing as mans and so were hee not a most wife perfect omniscient and an all knowing God in and of himselfe but it is so said in respect of the weakenesse of our capacity which otherwise cannot conceiue Gods mysteries but by earthly similitudâ— and comparisons as Isa. 28. 9. for we are very children in heauenly things tell a childe of the latter iudgement and the circumstances therof and he vnderstandeth nothing therof at all no more then if you tould him parables and why but because hee is a childe and this booke is to him as clasped or sealed as that in Reuel 5. 2. 3. so the naturall man perceiueth not the things of the Spirit of God for they are foolishnesse vnto him neyther can hee know them because they are spiritually discerned 1. Cor. 2. 14. Therefore the Lord in mercie humbleth himselfe lispeth and speaketh after the manner of men for as Iudges when they come to the bench and the prisoners are set before them then the bookes of their information euidences and inditements c. are opened and read before them whereupon a Iury is impanelled to determine whether the parties be guilty or not and then accordingly the Iudge giueth sentence so shall it be heere that albeit all things are open in his sight and hee euer knoweth all mens workes as if hee had written and read them out of a booke Psal. 139. 16. Ier. 23. 23. yet it is said that then the bookes shall bee opened These books be first the Word of God which is the ground and foundation of all for as the Law was deliuered at Sinai to be a rule for euery mans life and the Gospell a rule for faith so now must all bee iudged according to that booke So our Sauiour affirmeth in Iohn 12. 48. and 17. 20. The word that I haue spoken shall iudge him in the last day and saith Paul Rom. 2. 16. At the day when God shall iudge the secrets of men by Iesus Christ according to my Gospell The second booke is the booke of euery mans Conscience Rom. 2. 12. 14. 15. They shall shew the effect of the Law written in their hearts their Consciences also bearing them witnesse and their thoughts accusing one another or excusing for the Lord by his secrets and omnipotent power shall in that day so awake and touch euery mans conscience with the guilt of their sinnes which now is rocked in the cradle of security and sleepeth as a snorting dogge or as a clasped booke is shut vp that it dare not peepe nor mutter that they all shal be brought as fresh and perfect into their remembrance as they were the very day they were done with all the circumstances thereof that possibly they cannot bee denied 1. Cor. 4. 5. So that being left excuseless needs they must confesse them as men at the gallowes and holding vp their hands cry guilty as Gen. â— 13. Iob 20. 20. Math. 27. 4. Iohn 8. 7. 9. for their Consciences shal be as a thousand witnesses enforcing them to accuse iudge and vtterly condemne themselues before the Iudge doe iudge or condemn them which will be the cause that they shall not bee able as wicked as they be to finde any fault with the Iudges proceeding against them for they confounded at the sight of their sinnes will abhorre themselues and confesse they deserued all punishments as God will put vpon them and
hast so closely couered vvithin the secret and darke corners of thy heart and habitation which thou deemest should neuer come to light are now before God and all the world detected so that both God and Man Angells and Saints thy Conscience and all creatures shall ho wt thee abhorre and in disdainfull and scornefull manner pointing at thee say Behold the man his works How shalt thou then at this clamor no more then a theefe or a traitor hold vp thy head shew thy face be able to stand in iudgement or hope for release or any fauour from thy persecuted Iudge or his Ministers thy ancient enemies when as thou diddest to Gods people they hate loath abhorre and spit at thee and all thine abhominations yea laugh at thy destruction saying Depart from vs thou cursed into euerlasting fire Be wise then in time watch and pray repent and lead a new life and thou shalt escape all these out-cryes and be numbred among the sonnes of God The second point to bee obserued in the manner of Christs proceeding in iudgement is when the workes be thus manifested they must further bee conuinced to be euill or good and so to deserue hell or by Christs mercy heauen and that triall must be done after this manner First such as liue out of the Church and neuer heard of Christ neither was his word preached among them they must be iudged by the Law of Nature Rom. 2. 12. 14. 15. and the couenant of workes and testimony of their conscience together with the booke of Gods workes Rom. 1. 18. to 26. and secondly such as liue in the Church by the Law of Nature and the Law written and the Gospell as also by the booke of their Conscience and the booke of Gods works Iohn 5. 45. and 12 48. for the sentence of the Iudge shall be nothing else but a manifestation declaratory and ratified execution of the sentence formerly pronounced by the Preachers out of the Word and lightened by nature The Vse is for admonition to the ignorant to submit themselues to the meanes ordained for their saluation and neuer to forget that Christ will come with his mighty Angells in flaming fire rendring vengeance vnto them that doe not know God and which obay not the Gospell of our Lord Iesus Christ 2. Thes. 1. 8. and therfore not with the wicked to degenerate from men to goates and beastlinesse Isa. 13. 21. but rather of men to labor by vsing all godly meanes of men to become sheepe and the Saints of God by regeneration Isa. 11. 6. c. and beware wee to sell for gold or siluer that which was not redeemed with gold nor siluer but it cost more to redeeme their soules Psal. 49. 7. so that the whole world cannot ransome mans soule Math. 16. 26. and therfore more then madde are they that will forfeit so precious a iewell to Satan damnation for the loue of any trifling pleasure or profit whatsoeuer And so farre of the eleuenth Motiue The twelfth Motiue to Watchfulnes is the vpright denouncing of Christs definitiue sentence vpon all the world which is indeed the very doome iudgement it selfe All that hitherto hath been spoken is but preparation to this period and this Iudgement is necessary to bee known of vs because it maketh much for the well ordering of our liues and preparing for the same in serious watchfulnesse and prayer for if it be better to goe to the house of mourning then to the house of feasting because this is the end of all men and the liuing shall lay it to his heart and againe the heart of the wise is in the house of mourning but the heart of fools is in the house of mirth Eccles. 7. 4. 6. whatsoeuer thou doest remember the end and thoâ— shalt neuer do amisse Ecclus. 7. 36. Then verily the consideration of Gods mighty and terrible iudgement should much more moue our hearts to due preparation for this day which is more fearefull by infinite degrees then death and whereas men now liue without regard of God and godlinesse as if there were neyther God heauen death hell nor iudgment but mans end as the end of a beast and therefore care not what mischiefe they doe so they may escape the Magistrates sword and as for the day of iudgement they scoffe at it as 2. Pet. 3. 3. 4. Iude 18. Ezech. 12. 22. out yet in this day the truth of the Ministers predictions and threats will appeare true according to Acts 17. 31. and then shall they see feele to their cost that which formerly they would not beleeue though it was told them and was an article of the faith Now this sentence is twofold according to the two diuers sorts of people who are to be this day iudged that is of the Elect vpon the right hand Reprobate vpon the left but first hee will deale with the Elect for in this case it shall fare with the world as if an earthly King should sit in iudgement to arraigne a number attainted of high treason yet so that before he commeth to sit in iudgement he knoweth by their former priuate examinations confessions and euidences who be guilty who not so that vvhen the prisoners be presented before him hee forth-with causeth the guiltlesse Earles and Lords to be vnbolted arraied in cleane apparell and stand apart or come vp vnto him and sit vpon the bench and then declaring before all the assembly their innocency wrongs acquitteth them with all fauour and honour and as his truest and trustiest subiects causeth them as ioyned in commission with him to iudge and testifie what they can informe against those ranke traitors so heare when the Lord sitteth vpon the throne of his glory and separateth the sheepe from the goates he foreknowing by their former liues ledde vpon earth the innocency of the Eiect will in the sight of all the world iustifie absolue and acquit them from all guilt and punishment saying vnto them first ofal Come ye blessed of my Father inherit ye the kingdome prepared for you from the foundations of the world c. Math. 25. 34. and withall declareth vnto them the reason of this high prerogatiue preferment for I was an hungred and ye gaue me meat c. vers 35. 36. against which reason when they good men answere ac-acknowledging in al humility that they remembred not any good they miserable sinners did to him but all came of his mercy and merits he replieth that what they did to the meanest of his poore brethren they did it to him and therefore meet it was that hee in royall bountifulnesse should remember acknowledge and highly reward them answerable to the loue he bare to his distressed and afflicted brethren whom he loued better then himselfe so rewards them now as himselfe receiuing them to his owne inheritance and glory But first causeth them to sit vpon thrones to iudge the wicked with
him according to his former promise and couenant made with them in Mat. 19. 28. 29. Luk. 22. 30. and 1. Cor. 6 2. 3. not that they shal simply iudge the world for all iudgement is by God the Father committed vnto the Sonne Iohn 5. 22. but because they shal sit as assistants and witnesses and approouers of his iust iudgement against the wicked for it fareth heere with the Lord as vvith a Noble King when he commeth to sit in iudgement vpon a matter of importaÌ„ce hee being set vpon his Throne will call as assistants his next and best beloued kindred of the bloud royall and nobility to sit next him then the inferior Iudges and Iustices to iudge with him not that they manadge the businesse and giue iudgement as they vvill but because by their presence they witnesse approue the equity of the Iudges sentence and so shall it be here on that day This sentence shall first be pronounced vpon the Elect to absolue iustifie them and to call them to him to iudge together with him that is to witness approoue his proceedings against the wicked not only because hee is most inclined to mercy and slow to wrath but 1. First Because hee is to honor them with this dignity to iudge the world 2. For that this is the Elects long expected day of triumph ouer the wicked their afflicters persocutors therfore meete it is that before their eyes they should be aduanced to this glory according to Wis. 5. 1. 2. to their great sorrow 3. The Apostles Ministers and all Gods Saints are members of Christs mysticall body and therefore meet they should sit with him as a fulnesse of his perfection and glory the head and body conioyned together as one person 4. Christ this day will haue his aduersaries all stand and stoop before himselfe and his whole Church whom they sometimes abused and iudged wrongfully 5. They shall iudge the wicked by testifying against them for contemning their doctrine and examples of an holy life and so make the wicked excuselesse Math. 25. 26. Luke 11. 31. and such honour haue all his Saints Psal. 149. 9. farre aboue the honour done Mordecai by Assuerus Est. 6. 9. and 8. 15. and 10. 23. or by any King to his Subiects But heereâ—t may be demanded how the Elect then are iudged according to their workes as is said they shall be in Rom. 2. 6. and 2. Cor. 5. 10. and 11. 15. and 1. Pet. 1. 17. Reuel 2. 23. and 20. 12. 13. and 22. 12. when they themselues confesse acknowledge that they did no good workes Math. 25. 37. 38. 39. I answer Our Sauiour taketh better notice of the good workes of the faithfull then they doe themselues for they good men euer eyed their sinnes and the corruptions of their nature and heeded not their good workes according to Math. 6. 4. 5. but our Sauiour did and calleth them good workes Math. 25. 35. 36. 2. We see also the godly themselues when they be accused and traduced as workers of iniquity they to cleare themselues appeale to Gods iudgements Psa. 26. 1. c. and then can make large Catalogues of their good workes as Iob 29. and 30. and 31. and Dauid in many of his Psalmes and so many others and therfore did good workes to testifie of their iustifying faith 3. Admit they all did not good works but some were sinners yet God according to his Election imputed not their sinnes to them but forgaue them all and with the Ysope of Christs merits washed them in this life and world from all their sinnes as Psal. 32. 1. and 51. 2. c. and 1. Cor. 1. 30. 31. and 6. 9. Heb. 9. 13. Reuel 7. 9. 14. and being in his couenant and thus purified and washed they shall this day appeare as cleane as if they had neuer beene defiled with any staine of sinne and so are wee saued by Christs merits as Iacob was blessed in Esaus apparell 4. They were elected before all worlds to saluation and to the meanes thereof and they by their holy life and innocent conuersation serued Gods Election and so their names being in the booke of life could not be blotted out nor they misse of saluation 5. Heauen was their inheritance and so nothing except fellony or treason can defeat a man of his inheritance nor that neyther if the King doe pardon it and all other his offences and transgressions and so did Christ heere as Psal. 103. 1. 2 3. c. 6. They euer beleeue faithfully in Christ and so were iustified by faith and Christ tooke away and bore in his owne body the curse due for their sinnes Rom. 5. 1. c. and 8. 1 c. Galat. 3. 13. and so cannot iustly be condemned this day And therefore Christ will vse no partiality but doe true and strict Iustice in absoluing and receiuing the godly to mercy according to his gratious couenant Let the wicked repent and doe the like and they shall with all loue and fauour receiue the like sentence and bee aduanced to the like honour and glory then and euer after But if you obiect that this is contrary to the proceeding in all Courts terrene to haue a mans enemies to be his Iudge as the Ministers be to their persecutors may they not except against them as selons vse here on earth no for this is iust that as vpon earth the iudged the Saints to death spoyled iniured reuiled and vniustly persecuted them that they this day should doe them the like measure for measure by the Law of retallion Exod. 21. 24. Iudg. 1. 7. and 1. Sam. 15. 33. Luke 19. 25. but if thou wilt escape this Iiry abuse them not loue and do them all good and aboue all procure the fauour of Christ the chiefe Iudge then all the Court of Heauen will intreat them kindely The second part of Christs defintiue sentence shall bee directly against the Reprobate and is already registred in Math. 25. vers 41. Depart from me ye cursed into the euerlasting fire c. The reason is set downe in verse 42. for I was an hungred and ye gaue me no meat c. and the same sentence is ratified in vers 45. In as much as ye did it not to one of the least c. And this is the sentence of condemnation because our Sauior condemneth them to hell fire for that they in their life time heere would not repent of their sinnes originall nor actuall but daily more and more prouoked the Lord to wrath with their inuentions neyther would they conuert and turne vnto the Lord take him for their God nor belieue in his name nor by any meanes be perswaded to walke before the Lord in new obedience and therefore refusing God and his word and couenant and being ashamed of him before men hee now refuseth them and is ashamed of them before his Father his Angels and Saints and cuts them from
22. 23. Luke 13. 23. 24. and euery mans conscience telleth him that if the Lord should call him to iudgement vpon a sodaine he should not be able to answere him one to a thousand Iob 9. 3. and 40. 4. 5. and 42. 3. and that there is no way but by carefull watchfulnesse to escape this doome and yet our eyes for all this are heauy for sleepe as were the eleuen Apostles in their greatest danger who could not watch one houre with Christ or if a lying Wizard should foretell that of many that passed that day ouer a bridge one should drop ouer drown all the passengers would see carefully to their footing though he were but a lier but when the holy Ministers out of the infallible word of God admonish them to watch they heere mocke and say the daies are prolonged but surely so dangerous a case admits no mocking we shuld hastily see to our watch and the rather seeing our Sauior hath blown his trumpet the day approcheth the summons are sent forth the sentence is drawn and we all wait but for his glorious coÌ„ming to denounce it therfore the while let vs as good porters watch at the gates of our soules that Satan step not out to cast vs to the dead sleep of sin or to steale vs from our selues there is not any of vs but hath a secret watch within to giue him timely warning hereof in euery thought word action we take in hand to tell vs that we for the preseÌ„t are liable to Gods temporal iudgment if we escape them not we must doubtlesse die and come to iudgement and this is the watch of our consciences Oh that we would regard it in time at euery stroke of the clocke bewaile how little good to further our reckoning against death iudgment we did that houre past and that we would consider that euery houre we are neerer and neerer to our end which if we did sadly remember we would not do amiss Many idle gentlemen for a brauery carry golden watches in their bosoms to warn them how their golden time passeth yet are the while neyther idle nor well occupied but no watch to this of thy Conscience if vvee would listen vnto it which runneth truely as well by night as by day and giueth vs a checke euery munute neuer standing still vnlesse it bee rusty or choaked altogether with the filth of sinne yet let vs know that when iniquity hath played her part vpon the Theater of this sinfull vvorld then vvill vengeance speedily succeed and set vp a tragedie bloudy and tedious without end rufull without mittigation and continuall without ease and release and look how many drams of delight heere thou impenitent wretch hast tasted of so many pounds of endlesse paines shalt thou there receiue the Comedy is short but the Tragedy is ouer-long bloudy and bitter Saue and protect vs good Lord from this Lake of misery worke in vs speedily true repentance faith vnfeigned with due obedience to all thy commandements that so standing vpon our watch and seruing thee euer in spirit truth wee may liue with thee euer in Heauen and as Ambrose in his funerall Oration for Theodosius supposeth that the Angells carrying his soule to heauen should in the way aske him what did he while hee liued heere vpon earth and hee should answer Dilexi I haue loued So we pray thee O sweet Sauiour both to prepare our selues while we be heere to liue before thee in all Christian watchfulnesse and so likewise for death and iudgement withall to grant vs thy holy Spirit grace in such powerfull and aboundant manner that when thy holy Angells shall gather vs from the foure windes to appeare before thy iudgement seat and thou the great Arch-Angell shalt aske vs what we did all the while wee liued hâ—ere we may truly and cheerefully answere both that we loued thee O blessed Sauiour aboue all and loued our neighbours as our selues and withall that we watched continually ouer our whole liues and against death and thy comming to iudgement O Lord grant vs this grace for thy great name sake To thee deere Sauiour with thy Father and the Holy Ghost be all honour and glory giuen by vs both now and for euer Amen FINIS AN ADMONITION to the Reader GEntle Reader although the Printer hath desired and vsed his best care that this booke should come forth with fewest faults yet by reason of the duskie obscurenesse of the hand and absence of the Author dwelling farre off it could not be but some faults escaped vs not oâ—ely in pointing or mis-pointing in omitting or adding sometimes a letter and in the Sections eyther not placed or mis-placed but in omission and alteration of words obscuring the sense in some places which the godly Readers iudgement and diligence must helpe or charitably passe by and not impute them neyther to the Author nor the Printer And so Farewell Plunaâ—â—h in lacon apoph Iob. 29. 12 1 Sam. 18. 29. 19. 6 9 10 24. 17. 26. 21. 2 Tim. 1. 16 Mat. 19. 27 Phil. 3. 7. 8. 2. Cor 8. 5. 2. Cor. 9 15 Ambrose Isa 54. 1. Xeâ—phâ—â— in Oâ—coâ— citatur a Cicerone in Catone Math. 25. Aâ—â—eas Sylâ—ius de dictis Alphonsi 1 King 〈◊〉 〈◊〉 47. Crag Haz. in Orat. â—uneb Athan. Xenoph. in Oâ—â—on Qui moneâ— vt 〈◊〉 〈◊〉 iam facis ille moâ—â—do laâ—dat hortatu 〈◊〉 probat acta suo â—uid de trist l. 5. â—lâ—g 14. Ier. 2. 32. 1. Tim. 2. 9. 1 Pet. 3. 3. 4 Caluin in Ier. 2. 32. â—â—ertius lib. 4. cap. 6. Mat. 13. 44 45. 46. Mar. 13 33 Eze. 48. 35. Ier. 31 23. a Citatur a 〈◊〉 in primâ— sex thesium b The occasioÌ„ of publishing this Sermon c Plin. lib. 8. cap. 36. Aclia 〈…〉 de hist. Auama 〈…〉 d Austin de doct Christ. li. 4. ca. 19. e Cicero de Orat. l. 2 de â—inib â—onorum li. 1. f Aust. contra faust li. 5. cap. 11. g Fabius Quintil. h Sutor vltra crepidaÌ„ i Iuter epist. Hypocra citatur a Rinald orat 13 k 2 Cor. 5. 13. l Angust ad Pascentium epist. 174. m Hieron dial 1. aduers Pelag. n Gal. 1. 10 o Hieron al Theoph aduers Ioan. Hierosolym p Iu MenaÌ„dro q Lib. de vtilitate ad hostib capiâ—nda r Cicero in C 〈…〉 s Ioan. Rainold Orat. 13. t Foxiuâ— The preamble Dan. 2. 2. Dan. 5. 3. It is a fearfull iudgement of God on man to see a iudgeeÌ„t and not to lay it to heart Xenophon liâ—â— 7. d 〈…〉 stit 〈◊〉 Herod 〈◊〉 Cliâ— It is vsuall with the wicked in the time of iudgement threatned to turne fasting into feasting more to depend on their owne strength then Gods power Pride a forerunner of iudgmâ—t Read 〈◊〉 6. Heroâ— lib. 1. Vse Gods iudgments are most neere to the wicked when they thinke themselues most safe The wicked euer hasten their
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