is that they are suddenly taken at vnawares and vnprouided and this makes them vnpatient and to cry for some respit to make them ready for Death that is the Lord must stay for them stil but let them watchfully prepare for Death and wait for the Lord as is meet and say Come Lord Iesu come quickly 2. The vnprepared want faith for had they neuer so little faith it would free them from this feare and would animate them against all terrors as Psal. 46. 1. c. for as the body so long as the soule remaineth therein liueth so man so long as Faith abides in his soule needeth not feare Death no more then we feare sickenesse whiles wee enioy perfect health or pouerty while wee abound in wealth 3. There is no feare of death where there is no sinne for sinne is the cause that God depriueth vs of life but the vigilant and godly in time pull out the stings of Death and in Christ their sins are couered and not imputed vnto them Psal 32. 1. 2. Rom. 4. 7. and they sinne not 1. Iohn 3. 9. yea now to them death it selfe is slaine and swallowed vp in victory by the death of Christ 1. Cor. 15. 54. 55. 56. foreseeing that the prick or sharpnesse of Death is sinne and the power of sinne is death Iesus Christ hath accomplished the Law for vs and thereby taken away the sting of Death so that it shall neuer hurt vs any more and so to vs death now is no death but an entrance to life 4. God is euer with the Elect in their troubles and will not for sake them and though they walke in the valley of the shadow of death they will feare nothing Psal. 23. 1. 4. Gen. 46. 4. Luke 22. 43. hee being with them how can they feare to say nothing that he is in league and couenant with them to doe them all good and to remooue from them all harmes and hurts as Isa. 43. 1. c. Feare not I haue redeemed thee I haue called thee by name thou art mine when thou passest through the waters I will be with thee and through the riuers they shall not ouerflow thee when thou walkest through the fire thou shalt not bee burnt neyther shall the flame kindle vpon thee c. 5. Death is but a passage or vvay to life which now is so broad and smooth beaten by all Gods Saints that a man may blindly in the darke tread it without stumbling 6. Such as die in the Lord rest from their labors and their workes follow them and what labouring man after his dayes toyle and trauell would not rest from his labours and betake him to his bed and sleep so we by death shall rest from all the miseries whereunto this life is subiect and shall sleepe as in our beds and what a blisse is this specially to the godly who of all others in this life bee most miserable for they are subiect not onely to the common calamities of this life as of sicknesse pouerty losses c. but also besides these the world doth hate reuile persecute them that so bitterly and extreamely that many of them be imprisoned racked and tormented and cruelly put to death as Heb 11. 36. c. and 2. Cor. 11. 23. c. So that to them it is a great happinesse to rest from their labours and yet to rest from their labors by Death is but a part and not perfect blisse or happines for then a labouring Oxe or trauelling Horse were happy when they died yet they loath tremble to die but they that die in Christ haue another increase of happinesse for they enter into glory and their workes that is the reward of their workes follow them for they shall bee in euerlasting ioy why then should Gods children feare death seeing it is an end of present euills and a beginning of felicitie eternall 7. Death bringeth vs in glory to see God our Father and Iesus Christ our sweet Sauiour and the Holy Ghost our sanctifier of whom wee haue seene nothing hitherto but his pourtrait described by the Prophets Apostles which one thing ought to moue vs more then any thing to desire our dissolution for if the Queen of Saba came so farre to see Salomon and to heare his Wisedome how farre should wee goe to heare a greater then Salomon Luke 11. 31. Saint Austin wished he had liued to see Roman triumphantem Paulum praedicantem Christum in carne but those sights were nothing to these in the highest Heauens wher Christ with all his Angels Saints triumph in glory for now shall that blessing of our Sauiour in Luke 10. 23. be perfectly in vs fulfilled viz. Blessed are the eyes that see the things that ye see for I tell you that many Prophets and Kings haue desired to see these things which ye see and haue not seene them c. the only contemplation of whom will make vs fully content and will dampe and take from vs the remembrance and sense of all other profits and pleasures whatsoeuer Then with him wee shall see all the Angells Patriarchs Prophets Apostles Martyrs and Saints of God who haue in all ages excelled in vertue and godlinesse with all the holy Preachers who shine as the Sunne and Starres in the firmament of Heauen a sight surpassing that which Socrates hoped after his death to see to wit the Noble Heathens that liued before him as Agamemnon Aiax Vlisses c. 8. By Death our soules shall be separated from our bodies and made more free and capable of the profound mysteries of Gods Hierarchy and Heauenly Kingdome for then the vaile being remoued from our eyes and as Nazianzen writeth Our heauenly soules no longer pressed downe by our earthly bodies wee shall see the Lord face to face and know him as wee are knowne 1. Cor. 13. 2. and plainely behold that which we now worship for them shall we enter into the sanctuary of our God euen to the Holy of Holies there will God shew vnto vs as to his intire friends the whole glory and riches of his house and blessed kingdome and keepe nothing backe from vs. Blessed Death wilt thou not make hast to come and conduct vs thither for thou art the wholesome Physicke which curest vs of all diseases and afflictions and by casting vs into and vnder the earth liftest vs to the highest heauens to liue with God for euer 9. Death is to vs the beginning of life which Epaminondas a Heathen at his Death could see saying to his frends Be merry for now I begin to liue and so Ignatius Now I begin to be Christs Disciple so then in truth death is life and the life wee heere lead is but a limping death onely the one and the other are masked vnder false visages for as writes Chrysostome Our life which is full of misery hath a faire visour on which causeth fooles to loue it and Death which is the beginning
bee such as shall redound in all respects by all people Reprobates as Elect to his honour and glory for hee will so sincerely vprightly iustly yea and mercifully iudge the world that euen Sathan himselfe and al Reprobates how wicked and malicious soeuer they be cannot chuse but rebound all glory vnto God and say Righteous art thou O Lord and iust are thy iudgements Psalm 119. 137. though notwithstanding they could wish that the execution of the sentence were reuersed yet howsoeuer they shall confesse that they haue iustice with fauour ministred vnto them farre infinitely aboue their desert as Fathers vse to their rebellious sonnes they cast out of their houses and stone to death Deutr. 21. 18. c. So that God shall be glorified by the damnation of the wicked as by the saluation of the Elect and then shall be fulfilled that figure in Reu. 5. 11. c. and 7. 9. c. Ibeheld and lo a great multitude which no man could number of all nations and kindred and people and tongues stood before the throne and before the Lambe cloathed with long white robes and Palmes in their hands and they cried with a loud voyce saying Saluation commeth of our God that sitteth vpon the throne of the Lambe and all the Angells which stood round about the throne c. fell before the throne vpon their faces and worshipped God saying Amen Praise and glory and wisedome and thankes and hanor and power and might bee to our God for euermore Amen Now the reasons why our Sauiour Christ is said to sit vpon the throne of his glory to iudge the world are these 1. Because God the Father committed all iudgement to the Sonne Iohn 5. 22. 27. Acts 10. 42. and 17. 31. Rom. 14. 10. 2. Because according to his holy and gracious couenant he shedde his bloud for all mankinde which some receiued and others refused Heb. 10. 29. c. for thogh it was sufficient to saue all yet by reason of their vnbeleefe it was not efficient to all Luke 19. 14. 27. Iohn 1. 12. and therefore meet it is that hee shall glorifie the beleeuers and punish the wicked 3. The Church was to be glorified by whom it is iustified and that is Christ Iesus Iohn 1. 29. 36. and 1. Iohn 1. 7. 4. For the comfort of the godly that they need not be afraid of this day for he that is their Father and Sauiour shall be their Iudge 5. Meete it is and right that hee should iudge such as iudged and persecuted him and his Elect formerly c. yet we are to vnderstand that albeit the whole iudgement is committed to Christ the father and the holy ghost are not excluded simply and altogether for this were a diuiding of the vnity of the deity true it is Christ shall iudge his people but in all respects according to the will and decree of the Father and the holy Ghost who shall also sit in the throne and giue together full assent consent authority power and approbation therevnto as at the deliuering of the Law at Sinai Exo. 20. 1. Christ spake the words and deliuered the Law as the messenger and foundation of the couenant and reconciler of mankinde to his father but the father and the holy Ghost were there present and agreeing therevnto so heere this iudgement shall proceed from the plenary approbation of the whole Trinity though the Sonne onely sway the whole action and be himselfe the Administrator and Pronouncer of the sentence which done hee shall deliuer the Kingdome to his Father that so God may be all in all 1. Cor. 15. 24. 28. But as the sitting and Throne shall bee very comfortable to all Gods Elect Men and Angels for now the Church Militant and Triumphant shall bee perfected and glorified and freed from all feares labours afflictions preeminences and henceforth enioy euerlasting felicity so will it bee most fearefull and terrible to the Wicked vvho hence must all with heauy hearts depart to the place of Execution without remedy there to be tormented eternally in hell fire Then that this Throne shall bee terrible to the wicked both in respect of the throne it selfe and of him that sitteth thereupon appeareth out of Daniel 7. 9. 10. who thus figureth it out I beheld till the Thrones were set vp which were as inferior seates for the Lords assistants And the ancient of dayes did sitte that is God so called in respect of his eternity Iob 36. 26. and of his wisedome Iob. 12. 12. whose garment was white as snow noting his authority Gen. 41. 42. and the haire of his head like pure wooll signifying his innocence and integrity in Iudgement Then his throne was like the fiery flame to signifie that God is a consuming fire to consume his enemies round about and that God dwelleth in a light that cannot be attained vnto and as the fire is bright and giueth light so all things are knowne to God and that his iudgment shall be manifest to all the world then his throne is compared to fire for he shall come to iudge with the zeale of Iustice as hote as fire and as the fire purifieth gold and consumeth stubble so God shall come as fire to punish the euill and purge the good and his wheeles as burning fire shadowing his incredible swiftnesse to iudgement and they are fierie because his comming cannot be hindered a fiery streame issued and came forth from before him first by the floud signifying the perpetuity of the punishment of the wicked secondly by the fire the sharpenes thereof thirdly by the issuing or swift motion the power thereof which as the course of a streame cannot be stayed so that heere wee haue three properties of Gods iudgement 1. it is most constant as the floud alwaies runneth 2. it lightneth all places as the fire and 3. goeth through euery where as a floud issuing forth and running along c. Now if the shadow of the Iudge and his throne bee thus fearefully set forth in a figure whereof euery childe is capable how terrible will the body and sight it selfe appeare to the wicked when he can see nothing on euery side but consuming fire and that in such ghastfull manner as no witte nor minde of man can conceiue and if before the sentence be by the Auncient of dayes sitting vpon the fiery throne of iudgement denounced the terrors and frights bee thus vnspeakeablie fearefull to all reprobates that they as in greatest thundring lightning cannot abide to behold it but are ready to sinke euen to hell it selfe what shall they miserable wrethes doe when the sentence is giuen and fully executed vpon them if the eve and vigill of the second death be thus dreadfull and comfortles how gastly and wofull shall the feast it selfe and the time of this holy solemnization be if the suburbs bee so fiery what burning shall
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
exclaime that hee can make no commodity nor gather any fruit out of his garden or orchard when as hee neuer set on good herbe nor plant in them one or other The like is euery husband to deeme of his wife watch for her good and shee will doe thee all good Then secondly euery father is to watch ouer his children that they degenerate and grow not from pure wheare to wilde oats as Helies sonnes did to the destruction of parents and children 1. Sam. 4. 17. c. And this watch is hardest of all because they be the fruit of our bodies in which respect we are ouer indulgent as was Dauid to Absolon 2. Sam. 18. 3. and 19. 33. and to Adoniah 1. King 1. 6. And therefore are they too often more rebellious and head-strong then wee can rule or willingly would bend much lesse breake or cast out of our houses and stone to death Deuter. 21. 18. And who though he were full of eyes and neuer sleeping is sufficient for these things and therefore parents with heauie hearts often sing Moses song in Numb 11. 11. c. Lord if I haue found fauour in thy sight kill me that I behold not my misery What is heere then to be done shall wee in the most needfull place giue ouer our watch God forbid But rather herein follow Salomons counsell in Prou. 22. 6. Traine vp or Catechize a childe that is while he is a childe in the way he should goe and when he is old he will not depart from it And good reason for looke how the first institution of children is sutable thereunto will be their whole life continually aspecting thereupon as we see the Sunne euer setteth euen against the place it first that day arose And looke what impression the waxe taketh when it is new it will retaine when it is hard and old Gods people were carefull hereof for wee see how watchfull Iob was ouer his children how he sent and sanctified them and rose vp early in the morning and offered burnt offerings according to the number of them all For Iob thought it may bee my sonnes haue sinned and blasphemed God in there hearts thus did Iob euery day Iob 1. 5. Abraham was commended for commanding his sonnes and houshold after him to keepe the way of the Lord to doe righteousnesse and iudgement Gen. 18. 19. Which how we l he performed appeared in that in one day he circumcised himselfe his sonne Ishmael and all the men in his house Gen. 17. 26. 27. Whereof were 318. able men of war Gen. 14. 14. And how could Ioseph approoue so wise and godly a man departing from his fathers house at seuenteene yeeres Gen 37. 2. Or Samuel so holy a Prophet or Daniel and his three companions so excellent Moses and Dauid men after Gods owne heart Salomon so toward Ezechias seruants so gracious that they penned a part of Salomons prouerbs as Prou. 25. 1. Ioshua and Nehemiah so zealous and godly gouernours Nathaniel Paul and Timothy so religious but that from there cradles they were by their godly parents continually trained in the feare fauour and knowledge of the Lords word and will Mose deliuered Israel Gods lawes to teach them their sonnes and sonnes sonnes all their daies that is euery day while they liued Deut. 6. 2. And before his death bound all Israel men women children seruants and bond-slaues by an oath to keepe and maintaine Gods lawes all excuses set apart as writes Iosephus Antiq. lib. 4. cap. vlt. which they failed not for many yeeres to performe most carefully they in these last times not only from their cradles instruct their children in the principles and summes of religion which they call there little Bible but at fiue yeeres old set them to reade Moses law at tenne the commentaries and expositions of there Rabines at thirteene rules and precepts morall at fifteene the Thalumd controuersies and disputations of the Rabines law Humphred and Ioh. Buxdorph Syn. Iud. cap. 3. So that their children were compared to spungies greedily sucking from their parents the water of life to houre-glasses measuring so their houres that no minute should be mispent to wine sackes retaining the substance of pietie and stilling out the sweetnesse to others to ciues with holding within the pure wheat of the word but shifting out the dust yea they were so skilfull and painefull text-men that they could tell you how many times euery letter of their Alphabet was written in the booke of Genesis which Willet testifieth also in Gen. 50. at the end saying this booke the Iewes make such account of meaning Genesis that they haue numbred the very letters which make 4395. c. Thus in old time little children became old men Grying euen to Christ in the Temple Hosanna Matth. 21. 15 16. But now old men are twise children to wit in age and knowledge Neither doe I take it any sin besides holy writ to shew vnto you how the holy ancient Christians were not sleepy in this worke as Leonides Origens father was so painfull in the education of Origen that daily he exercised him inreading and learning by heart set portions of the holy Scriptures wherein the childe had such inward and mysticall speculation that many times he would mooue very profound questions concerning the meaning of the Scriptures that his father in outward shew would reprooue him for wading so deepe into matters vncapable for his age and often would vncouer his brest being asleepe and kisse it giuing thankes to God that made him father of such a childe and being but seuenteene yeeres of age had such desire to suffer martyrdome for Christ with his father that his mother priuily in the night hidde away his clothes that for shame he could not go forth but writ to his father to take heede for affection to wife or children to recant Euseb. lib. 6. cap. 2. So in the time of the Tenth persecution of the Primatiue Church a little childe of feuenteene yeere old made a glorious confession of the vnitie of the Dietie and together with Noble Romanus suffered martyrdome Prudent de cor Martyr And when Valeus the Arrian Emperour sent his deputie to slay all the Orthodoxe Christians congregated in a Church at Edesse in Mesopotamia a poore woman of the citie hearing thereof hastned with her children in her armes thither which the Deputy seeing asked her whether she would she answered to the Church to suffer martyrdome so godly giuen mother and children were in those daies Ruffinus lib. 2. cap. 5. Theodoret lib. 4. cap. 17. Tripart hist. lib. 7. cap. 32. So Dionysia Africana when her most noble yong sonne Maioricus was martyred in the midst of his torments shee exhorted her sonne to constancie and to remember the holy Trinitie in whose name he was baptized and to keepe vndefiled his wedding garment Victor de perseq Vandal lib. 3. So Frumentius a ladde together with his fellow Aedesius Phoenicians conuerted
but the very Angels would be astonied and wonder thereat and euery man would take it an high blessing of God to be quickly rid therefrom Hegesias a Cyrenian Philosopher did with such eloquence dilate of the miseries of this life that many of his hearers desired wilfull death whereupon Ptolomy the King forbad him to dispute further therof in the Schooles Cicero in Orat. lib. 1. â—uscul quaest Yet will you obiect by dying the godly lose many a good thing and the doing of many excellent workes then to the godly Death is still an enemy filleth vs with terrors and diseases renteth the soule from the body most grieuously causeth our bodies to rotte in their graues and be conuerted to wormes meat and then to dust and ashes then the graue is the land of darkenesse and solitarinesse then death driueth vs out of our vocations out of Gods Church and depriue vs of all worldly comforts and brings vs to iudgement all and euery of which are distastefull and fearefull to Gods Saints Answ. All this is true and wee may thanke Sinne and Sathan for it for had wee not sinned and yeelded to Satans temptation Gen. 3. we should not haue tasted of Death nor misery but Sinne brought Gods curse into the world and specially this for the reward of Sinne is Death and doe we maruell that it as a cursed shippe is ouer-laden with cursed marchandize nay wee all may thanke God it is no worse with vs yet see Gods mercy wrapped secretly in his heauie curse for 1. though Death be our implacable enemy yet is he disarmed and vanquished and swallowed vp of life and though bodily death remaines vnto Gods children for the exercise of their faith patience c. yet all that makes it fearefull or greeuous are remooued preuented or changed and altered to the better for none of these can hinder vs from seruing the Lord and calling vpon our God 2. Neither can our dissolution diuorcing soule and body impair our blisse nor seuer vs from Christ and this parting is but for a time the while it resteth in hope 3. Though the body see corruption yet neuer destruction but euer we expect a day of restitution 4. Though we lye buried yet the memoriall of the righteous shal be blessed 5. Though we be out of our earthly calling yet are wee in an higher and more honourable seruice among Gods Angels and Saints in the Church triumphant 6. And though we be depriued of earthly contentments yet our exchange is with greater aduantage in heauen 7. Death cannot be vncertaine to them that know they must die and daily prouide for it and as for iudgement we will watch and prouide for it but woe to the vnprepared The last Vse serues for thankfulnesse to God for this vnspeakeble mercy to vs as in all other so namely in this that whereas we all the sonnes of Adam had violated Gods sacred Law Gen. 2. 17. and brought death eternall vpon our soules and bodies Rom. 5. 12. c. so vnspeakeable was the loue of our heauenly father to vs that to deliuer vs from this body of Death he gaue his onely begotten Sonne to suffer Death for vs and to be made a curse for vs to redeeme vs from the curse of the Law Galath 3. 13. and changed this second eternall Death to a temporall momentany death making it now the gate of eternall life and albeit that so also this temporall death seemeth and is the greatest and most greeuous and terrible of all temporall plagues and torments and the strength and end thereof so that thus yet it is intollerable to all the sonnes of Adam the Lord heare also for his sonnes sake mitigateth to vs his Elect this first death also giueth vs his spirit and grace to pull out by degrees the stings thereof that it shall not hurt vs no more then a Scorpion that embraceth vs about the sting beeing pulled out and withall giueth vs Christian fortitude in this last combate to gripe with and ouercome death the terrors thereof and which is chiefest of all not onely sendeth his holy Angels in that agony to comfort vs and to be about our beds and paths as he did to his owne Sonne Luk 22. 43. but is with vs himselfe in this troble to comfort and to deliuer vs. Psal. 23. and 41. 3. and often to the greater comfort of such as surviue filleth our hearts while we be heare with ioy gladnes and with an vnspeakable heaueÌ„ly light and feeling of the very ioyes of heaven wherby Gods blessed Saints are in this case so farre from feares terrours that having faithfully and blessedly past all temptations of Satan and relikes of sin which be their afflictions they as men and woemen rapt to the third heaven desire and cry for death pray heartely to be dissolved and be with their Christ their Lord and their God and when death commeth with his last stroake to finish his worke then is he most welcome and most ioyfully receiued and entertained by them The Lord heereby putting a playne difference at this time betweene the death of his holy and elect saints and the reprobates as Psal. 37. 37. Marke the vpright man and behold the iust for the end of that man is peace c. and the end of the wicked shall be cut off The Lords name be glorified euer for this vnspeakable gift and all others in Christ Amen And so farre as now of our watchfulnes for and against Deaths comming The third kinde of watching concerneth our preparation against the day of iudgement and how to be then vvith comfort discharged and so enioy life euerlasting which depends indeed vpon the other two former watches for if we during our abode heere liue godly and depart hence well prepared in the feare and fauour of God it cannot be but we shall be well prepared for iudgement which is nothing else but the iust reward or due punishment in the life to come for the things acted or committed in the time we liued heere And this care likewise must be thought vpon in this life and as our preparation for death so this for life eternall is a forcible motiue to lead a godly life and faithfully to occupie our talents vntill our Masters returne from receiuing his kingdome Luke 19. 13. 15. as we see in faithfull and trusty seruants who in their Masters absence will be carefull to giue the seruants their portions in due season and themselues to be found well occupied Luke 12. 42. c. but if they heare of their Masters returne shortly they will afresh see that all things be in good order that they be not blamed in any respect but if they receiue tidings that hee approacheth and is at the doores now they vse a third on-set oh how now they bestirre them 〈◊〉 how they sweepe the house though swept againe againe before they make vp the beds dresse and
Iohn he mourne for death and cry Lord Iâ—su come quickly he would not contribute one penny to this pardon if otherwise it is high time to awake from this sleepe A godly Matron desireth the returne of her husband and reioyceth to heare hee is at hand but a strumpet is contrarily affected and so it is in this case betweene the Elect and Reprobate But whosoeuer thou art to answere this impious request thy money perish with thee no money will alter the decreed counsell of the God of Heauen for his Elect the Iudge of all the world will not be bowed at any mans petition to deal vnrighteously no though Noah Iob Moses and Daniel entreated him Ezâ— 14. 14. to 20. for God is not as man that he should speake and not doe he abhorres thy money-marting and will not fell thee for mony that which was neuer bought for mony Psal. 49. 7. and if there should be no day of iudgement Gods Elect would wish they had neuer been born for this day makes them full amends for the manifold vexations and indignities of this life and deliuering them from this body of sinne clotheth them with Christs righteousnesse as with a wedding-garment and ioyneth them to him as the body to the head or wife to the husband eternally Let this bee then the conclusion forall Wee must all appeare before Gods iudgement seat and giue account to the King of Kings of all our workes and as many as haue tasted the forbidden fruit must if repentance preuent not dye the death But yet because thou shalt not depart comfortlesse from me I will shew thee a ready easie way to procure the Lords fauour that there shall bee no day of iudgement for thee that is that thou be not damned with the wicked neuer runne to Balaam nor Iudas for they are out of fauour now with the Iudge and cannot helpe themselues nor yet to any Angell nor Saint for they haue oyle little enough for themselues and when they haue done all they are vnprofitable seruants but doe thou following the Iudges aduise in Luke 14. 31. distrusting thy weakenesse and disability before-hand appease his wrath with these holy subtilties First let vs thou and I examine our soules thorowly and suruay our whole liues then speedily from our harts confesse and repent vs of our former vnreformed liues and vpon the knees of our hearts with the Publican cry mightily for pardon and peace at the Iudges feet and he is mercifull and ready to forgiue and iudging our selues we shall not be iudged of the Lord. Secondly then by a sted fast faith let vs apprehend Christs merits and vvee shall not miscarry for hee neuer failed any true beleeuer Thirdly let vs reforme our liues and walke before him in new obedience without halting or looking backe and shew our faith by our workes and the money which we vvould so prodigally bestow vpon Iudas for this supposed pardon let vs bestow it totally vpon Christ himselfe in his poore members and hee will reward it in the day of iudgement with eternall life Math. 25. 34. 35. 36. Fourthly Watch in Prayer and continue in well doing for Christs comming to iudgement and whereas thou fearest and abhorrest the day of Death and Iudgement acquaint thy selfe with God and with it daily by degrees and holy meditation and as a man that carrieth an ouer-heauy burden doth lighten it by pulling out the stickes one by one so endeuour thou daily to lessen and pull out thy sinnes and then thou shalt not need to feare that day if so be also as thou forsakest thy sinnes thou haue a care to grow in grace and fauour with the Iudge and as Fencers which are to play the Prizes of Triall doe daily try their strength and exercise their weapons bending their whole mindes how they may best foyle their enemie that when the day commeth they may haue honour and triumph so ought we to doe for whom a greater reward without comparison is layed vp if vvee will die well and appeare vpright in iudgement but if otherwise it come to passe wee shall bee punished with vnspeakeable shame and reproach and this our meditation of iudgement shall be handled in no other order then the same our death and departure bringeth with it For as they which are to runne a race doe oftentimes leade their horses vp and downe the running place that they may see and be the better acquainted with the stones and vn-euen places and other impediments in the same that when the day commeth they may finish the race without stay or stoppe so vvee which must measure the pace and race of Death and Iudgement whether vvee will or no shall doe very well if now in our minde meditation wee frame this race and diligently consider all things which are in the same specially seeing the way is obscure and perillous and many for want of this consideration miscarry This doe now and thou needest not then feare to appeare in iudgement The Vse serues for comfort to the Elect that albeit the reprobates arise and against their wills as beares to a stake or fellons to the barre are haled to iudgement for greater increase of their sorrowes yet this shall be an exceeding ioy to the faithfull that they are sent for to appeare before their heauenly Father who is to be their Iudge whâ— would feare to come to iudgement that vvere assured his Father should be his iudge yet Christ loued vs aboue any Father and spilt his bloud for vs and how then can hee condemne vs then this ioyfull appearance is to vs the fruit and crowne of our watchfull godly life and holy death and therefore the day of our reredemption being come we shall enter to the inheritance purchased vs by the bloud of Christ and bee freed from all feares and dangers He that stands vpon a sure rocke may laugh when others weepe and drowne and he that is built vpon Christ the Rocke is safe when others sustaine shipwracke and howsoeuer the reprobates find it a terrible day to vs it shall be right heartily welcome as a day long wished and expected for and shall be so farre from all trembling that it shall fare with vs as with a Kings sonne taken prisoner by the Turke and put vp in hould in close Prison which his father hearing of comes hastily with an exceeding Army Royal layeth siege against the Castle and with his Ordinance 〈…〉 tereth the Walls which causeth the â—â—emies within to tremble and quake but the Kings sonne much reioyceth for now hee shall be set at liberty and returne to his country with much ioy and triumph and so shall it be with vs if we approoue Christs true hearted subiects and children we need not feare but much reioyce at this summons else woe vnto vs So then you see that to Gods chosen this shall bee a most ioyfull day 1. In respect of Gods singular mercy
because that when he was hungry thirsty a stranger naked sicke and in prison they releeued him not in his members which bewrayed they had no faith in Christ for had they then would they loue his children which was the fruit of faith and hauing no faith they could not apprehend Christ nor appropriate his merits vnto them and failing herein Christ profited them nothing and therefore they being out of Christ were reprobated neyther doth our Sauiour presse heere iustification by workes for we are iustified effectiuely by Christ apprehensiuely by faith and declaratiuely by good workes for albeit the kingdome of God is giuen vs for the Election and promise sake which the Saints receiue by faith yet because faith and inward graces are hidden from mens eyes therfore are good works commanded commended and rewarded as the proper effectuall fruits of our faith and Election and in doing good workes First we performe the duty of good and faithfull stewards Secondly we refresh the bodies of the best stayed seruants and Saints of God to wit his Ministers and therewith lighted the heauy burthen of their cares mittigate their sorrowes and so make their toylsome liues more comfortable vnto them and giue them occasion to powre forth many an hearty prayer to God for vs with much thankes to the Almighty for vsing vs instruments in so heauenly a worke Thirdly it gathereth much cheerefulnesse peace and assurance to our selues that we are in Gods fauour and vnder the blessing of the prayers of the poore which is the high-way to heauen euen by the poore mans doore and is as a principall protection sealed vnto vs as it were with the broad seale of the Kingdome of Heauen Iob 29. 13. 18. Fourthly and wee are blessed of the Iudge himselfe with all kinde of blessings in this life and shall most comfortably leaue this world whensoeuer the Lord shall call vs hence Psalm 41. 1. 2. 3. and be most blessed of all in the day of iudgement Math. 25. 35. 36. 40. when our workes shall bee crowned vvith the garland of Gods glory The Vse we are to make hereof serues for admonition to the godly to labour to be bountifull and liberall to the poor members of Christ of that portion the Lord blesseth thee with and in the day of iudgement they shall be rewarded to the full for then shall they be receiued to euerlasting habitations Luke 16. 9. Reu. 14. 13. which should moue vs to lay aside some moity of our goods for that vse and for the ready effecting hereof wee must cut off all superfluities in feasting in building in attire in hunting hawking and the like vnnecessary sports and pleasures and withall be thankefull to God for this vnspeakeable gift in making vs able and willing to doe his Saints good 2. Cor. 9. 15. and reputing vs worthy of the ouer-sight nursing and feeding of his blessed people but specially to be Nursing Fathers and Nursing Mothers ' to his holy Ministers who aduance his honour and glory as Ebed-Melech did to the afflicted and distressed Prophet Ieremy so that the ragges hee gaue him are recorded in the Bible Ieremy 38. 11. and 39. 16. whereas the memoriall of the vvicked doeth rotte The next Vse serueth for terror to the vvicked vvho can prodigally waste their goods in any thing rather then vpon the poore and yet vvill bee bragging of their good vvorkes to the Iudges face vvhereas in trueth they neuer did any good vvorke but in hypocrisie and therefore the Iudge putteth them from his presence calling them workers of iniquity Matth. 7. 23. and 25. yet true it was they were bountifull house-keepers in deed entertained many guests and as Nabal his Sheepsheerers feasted them as Kings in so much as at the same thereof all the fooles of the people and out-scowring of the World repaired to them and were vvelcome as idle prophane gentleman swaggerers faulkoners hunters swearers lazie seruing-men drunkards whoremasters and the like vitious rabblement at Christtide and Wakes sheep-shearing meddowdaies kept open houses come who list if he were of any fashion and were ouerall the country renowned for it yea wasted more in such riot and excesse in a day then many a poore man would spend in a yeere and this they intimate to Christ in Matthew 25. 44. VVhen saw wee thee an hungry c. and did not minister vnto thee c. they entertained all vnlesse they vvere some peeuish Preachers who vvould be alwaies finding faults and carping at their best vvorkes or some precise Professors that would bee catching at euery seuerall oath or speech a man vttered or some base poore Lazaresses beeing full of very fulsome diseases all which were the disgrace of a gentlemans house and to receiue and feast such were to driue all good company out of their houses Otherwise they spent and wasted all their annuall reuenues and more to and set themselues many of them ouer the shooes that they could neuer recouer it againe and all to keepe good hospitality and bee good to the poore for their soules health and see how now it is regarded of the Iudge no maruell for as well had all this meat and drinke thus mispent contrary to Christs commandement in Luke 14. 12. 13. 14. When thou makest a dinner or a supper call not thy friends nor thy brethren nor thy kinsmen nor thy rich neighbours c. but the poore the maimed the lame and the blinde and thou shalt be blessed and recompenced at the resurrection of the iust as well I say had it beene cast to dogs and hogs then thus vpon Christs enemies as they in Amos 6. 3. c. for all this was done in hypocrisie and for vaine-glory but were not touched with the afflictions of Ioseph nay for all these shewes most of them so afflicted Ioseph that the yron entred into his soule and were so farre from giuing that they tooke by sacriledge oppression and violence and cunningdealing from the poore that which was their owne and that which God and good men gaue them so that if the Ammonites Moabites were debarred Gods congregation vnto the tenth generation because they met not the Israelites with bread and water when they came from Aegypt Deut. 23. 3. 4. and if the rich glutton and corne-hoorder in Luke 12. 20. and 16. 23 went to hell for not giuing their owne to the poore what shal become of them that not onely giue them nothing but take from them that they haue and persecute them too and if they did giue them yet how could the spoyles of the poore and of Gods Church bee taken and accepted for Almes by God Nay but you will say Many of these bountifull house-keepers were professors deuout in prayer prophecied and by his name cast out Deuils and did many great workes they ate and dranke in his presence and heard him teach in their streets Math. 7. 22. 23. and 25. 44. Luke 13. 26.