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
there bee in that hellish city and if the Diuels themselues being spirits cannot abide this burning how much lesse shall corporall men doe it all feares be nothing to this terror al torments be but sports to this death what then shall wee doe to preuent all this but as is aboue-said and euen as Isaiah chap. 33. 14. 15. aduiseth saying who among vs shall dwell with the euerlasting burnings Hee that walketh in iustice and speaketh righteous things refusing gaine of oppression shaking his hands from taking of gifts stopping his eares from hearing of bloud and shutting his eyes from seeing euill Hee shall dwell on high c. and so much of the throne of God And so farre of the ninth Motiue The tenth Motiue to watchfulnesse is the manner of Christs proceeding in iudgement for first before him shall bee gathered all Nations Hee being set vpon the throne of his glory and he shall separate them one from another as a Shepheard separateth the sheepe from the goates and hee shall set the sheep on his right hand and the goates on the left Math. 25. 31. 32. 33. Where first note heere is no producing of Witnesses nor impanelling of Iuries because the Iudge himselfe knoweth the very secrets of all hearts and is perfectly priuy to euery mans waies according to Reuel 2. 23. All the Churches shall know that I am hee which search the reynes and hearts and I will giue vnto euery one of you according to your workes And besides this euery mans guilty conscience shall be as a thousand witnesses and as a booke of inditements and euidences against him assenting and consenting to this proceeding of his Iudge Rom. 2. 15. 16. and 1. Cor. 4. 5. Math. 16. 19. Reuel 20. 12. and so remaine vpon the file that day this separation of the wheate from the tares of the sheepe from the goates and lambes from the wantonkyddes is the entrance beginning of the execution of Gods iudgement vpon the wicked which how gastfull and distastefull it will be to the diuels themselues as also to all Reprobates no heart can conceiue nor tongue relate In this life the goatish worldlings lord it and scorned to be set on the worser hand but now they are faine to stand below and giue place to their betters for the Iudge of all the world can easily discerne betweene the precious and the vile and place eyther of them in their proper rankes and now the wretches full of sorrow see how the day is like to goe with them for the Iudge himselfe many yeeres before told them vpon which hand the Reprobate should be placed though they regarded it not but applied it to others iudging others for left-handed men and not themselues but now the conscience gnaweth and crieth guilty formerly they were full of presumed faith and hope neuer doubting to say they doe it to be thus placed but now the wretches which they scorned to place vvith their dogges appeare cheerefully with great boldnesse on the better hand before the faces of such as tormented them and tooke away their labours this killeth the proud and haughty heart and casteth them downe to hell gates now could they wish they had neuer beene borne or being borne had ledde Lazarus life now with the Leaper they put their hands vpon their heads and cry I am vncleane I am vncleane Leuit. 13. 45. Now they see all the gates and well-springs of mercy locked and quite dried vp now the worme of Conscience as a greedy Wolfe Viper or Vulture beginneth a-fresh to gnaw their hearts and will neuer die and thus before the Iudge speakes a word they iudge themselues who would not doe it when they were required so to doe and now they see and for greefe eate their hearts and weepe in their soules that for so momentany shadowes of pleasures and profits they were so mad as to renounce God forfeit heauen sell themselues to hell torments and dispossesse themselues of eternall blisse which might easily be attained if in the time accepted they had accepted thereof Oh that they might but once againe but for a little time return to the world againe oh how would they knowing what they know repent fast pray yea doe all good workes specially to Christs brethren how deepely would they lament their sinnes reforme their liues and in all things obay the watch men of their soules who euer formerly they hated and whose hearts and soules of set purpose they vexed grieued with their drunken abhominations since the time their soules were separated from their bodies their case was euer lamontable yet desired to see this day in hope of some comfort when they receiued their bodies and when the Lord came to iudgement but now euery way the case is worse soule and body must together trudge to hell fire for euer and who is able to abide that burning they desired poore wretches to appear soule body this day before their iust Iudge and to come once more to hearing and to haue their causes more throughly heard and scanned but alas how are they repelled as vnknowne and workers of iniquity Math. 7. 22. 23. Now could they wish that soule and body had neuer come together but that the body had still rotted in the graue Alas now what shall they doe there is no place to hide them nor flee vnto for releefe seeing they haue so hainously prouoked the Lords wrath while time and tide serued they regarded it not now Gods turne commeth with his sword of Iustice to cut them off and so this day is turned vnto night woe bee vnto them that euer they sinned The vse we are to make now in good time of this dolefull appearance serues both for terror to the wicked to repent in time and for wholesome admonition to the godly to beware of hypocrisie or apostacie or backe-sliding from the Lord we see heere the lamentable perpleâ—ity of the wicked and reward of sinfulnesse and how the whole state is in one moment ouerturned and that such as tooke themselues in respect of their saluation cocke-sure doe fall to desperate ruine albeit in their life-time they thought they had such abundance of faith and the same so powerfull that they could not perish possibly and if faith failed yet entreaty and crying for mercy would effectit but now foolish had-I-wist commeth in too late as had I wist of this I had not made my belly my God my lands my heauen my 〈…〉 mon my master my goatish lecherie my solace this world my portion nor gloried in that whereof I am now confounded and euer shall be ashamed Now they repent and euer shall repent that they no sooner repented but this repentance is but the feeding of the worm of conscience now they though too late finde who is the greatest lyar Michaiah the true or Zedechiah the false Prophet the faithfull Preachers or deceitfull hypocrites the word of God or the perswasions of the world the counsell of
A DISCOVRSE OF CHRISTIAN WATCHFVINESSE Preparing how to Liue how to Die and to be discharged at the Day of Iudgement and so enioy Life Eternall By IOHN ROGERS Minister to the Church of Chacombe in Northhampton-shiere Habbac 2. 1. I will stand vpon my watch and will set me vpon the Towre and will watch to see what he will say vnto me and what I shall answere when I am reproued LONDON Printed by William Iones dwelling in Red-crosse Streete neere Saint Giles Church 1620. TO THE WORshipfull and religious Gentleman Master Thomas Bigges Esquire and Iustice of the Peace and Quorum in the Countie of Worcester And to the Worshipfull and right vertuous Gentlewoman Mrâ—â— Anne Bigges his Wife grace mercy and peace from God the Father in Iesus Christ our Lord. Worshipfull Sir WE reade that when a certaine Lacedemonian Phylosopher had made a New Booke and was about in open hearing to recite it as the manner then was Antaloides demanded whereof the argument was who answering that it was of the praise of Hercules replyed But who dispraiseth him intimating it a needlesse worke to praise whom all men admired So I occasioned to declare my hearty affection to your Worsh for sundry extraordinary fauours which could not be performed without relating of many excellent vertues wherewith the Lord graced you I considering these premisses in the very enterie retired lest I should seeme to vndertake an vnnecessary labour in commending whom none dispraised Wherefore diuerting from this purpose I tooke it more beseeming for me to ioyne and â—oy with such as congratulate and praise God for you who in these your greene yeares endued you with such pietie wisedome and grauitie which few of gray haiâ—es in our Country attained vnto whereby for your place and Worshipfull calling you in executing Iudgement and Iustice releeuing the Fatherlesse and Widdow doing good to all and iniuring none of all sorts are highly magnified drawing as with a secret Load-stone the hearts and prayers of your people vnto you and for you and which is the Crowne and Garland of all vertue and generositie approue a sincere fauourer and furtherer of Christs holy Religion and the professors thereof Many for glory of the World become famous Common-wealths men but few for the glory of God approue good Church-men and Religious Gentlemen for al-be it in policie they can afford braue salutations and reach the hand to some rare Preachers yet is it but as Sauls fauour to Dauid by fits and fashions being at continuall warre and hatred with their owne Parish Ministers which made it a Prouerb That Gentlemen are Venison in Heauen but howsoeuer they take Religion to be but a foolishnesse and a base slauery to serue the Lord yet is there not any thing that more honoureth a Gentleman or Nobleman then to be a faithfull professor of Religion and vpholder of his Ministers as to your cost you doe which causeth them take vp Pauls prayer for you and yours The Lord giue mercy vnto the house of Onesipherous for he often refreshed me and was not ashamed of my chaine which shall one day doe you more good then tenne thousand worlds to the wicked and irreligious For howsoeuer they bragge in the depth of their sensuality that they can be godly when they lâ—st and will the while bathe themselues in impiety yet try it who please and I would it would please them to try and goe through therein they shall finde it an harder matter to become truly Religious then they thinke which I speake not to discourage any from being godly for God will sweeten and make casie the way to all that seeke his face but for your comfort and the high commendations of all Gods Elect who for sake all with Peter and Paul for Christ and account them but dung And let them know that for men and women abounding in all worldly contents to forsake themselues their ease their wealth their pleasures and profits and to giue themselues wholly first to God as did the Macedonians and then for his sake to his Church deuoting themselues wholly to his Worship and seruice whatsoeuer it cost them not only to the losse of their goods but also of their liues if the Lord call them to it is an extraordinary grace and vnspeakeable gift of God for which they are euer to be thankfull vnto the Lord for vnlesse God had by the mighty grace and power of the holy Ghost wrought this admirable worke in their hearts they could not possibly get that great victory against their owne selfe-loue Couetousnesse distrust in Gods prouidence and promises yea against the very power of the Diuell himselfe and all his complices who with vnited forces labour to hinder this worke which they see bringeth so great glory to God credit to the Gospell and Saluation to mens Soules But blessed be God who from among many seâ—ected you to this high calling making you heire not onely to your Worshipfull Parents possessions but also to their piety and godly profession And albeit the Lord for causes best knowne to himselfe hitherto maketh you childe-lesse yet to his glory and your comfort hath hee made you and your most vertuous wife parents of your spirituall children which saith Ambrose are farre better then any carnall posterity or names of sonnes and daughters In which respect may it truely and comfortably be sald Blessed are the barren and reioyce thou barren that didst not beare c. for the desolate hath more children then the married wife c. so that as King Cyrus when Lysander the Lacedemonian Ambassador saw his Orchard called the Paradice of Sardis and admiring the highnesse and straightnesse of the Trees and how euen the rankes were set quadrangle-wise demanded who had so set them he answered These trees haue I planted these rankes haue I deuised and many of these plants haue I set with mine owne hands So when you in the great Day of the Lord shall appeare before God accompanied with all these your spirituall children whom you your most gracious wife haue begotten and nursed vp to your Christ and he demand of you who these multitudes be you shall ioyfully answere These thy Ministers wee euer countenanced cheered and contributed vpto to these Widdowes and Orphanes vvee haue beene as Father Mother these poore afflicted haue we releeued and many of these haue we brought vp in our owne house and all thine elect people haue we euer louingly embraced Whereunto the Lord of glory shall answer Well done good seruants and faithfull enter into your Masters ioy Which the Lord grant you both to doe for these indeed are the right Hounds and Hawkes as Alphonsus King of Arâ—â—gons telleth an Ambassador desiring to see his hunting Hounds where with all good Nobles and Gentlemen should hunt for the Kingdome of Heauen euen Christs poore afflicted members And as Bâ—naiah and the people tell king Dauid of Salomon
God make the name of Salomon more famous thâ—n thy name and exalt his throane aboue thy throane and as he hath beene with my Lord the King so be he with Salomon so conclude I the God of Heauen make your name more famous then your Fathers and exalt you in all earthly preferments aboue him and as he hath beene with him in all heauenly blessings so be he with you and the Lord say so too Amen Good Mistris Bigges I haue little to say to your Worship for â—â—â—re plenâ—y makes me sâ—ant vnlesse I should spe 〈…〉 of you as Grigorie Nâ—zianzen did of 〈…〉 sius 〈◊〉 〈…〉 linâ— Athanasius I shall 〈◊〉 〈◊〉 it selfe because be comprehended 〈…〉 within him and praising Vertue I should praise God himselfe from whom Vertue 〈◊〉 to men that thereby we might be drawne vnto him c. and so say I if I should praise your vertuous life I should praise Vertue it selfe and seeing this is too ample a field for me to walke through I will praise God for his rare Vertues bestowed vpon you and withall congratulate with you that the Lord gaue you so good an Husband many haue louing Husbands but few finde good ones who be helpers and partners with them not only in worldy but in heauenly and spirituall exercises and I doubt not but as an echo he findeth you appliable to draw with him Christs yâ—ake that so you both may be glorified together And that as he prudently and prouidently planteth Gods sacrifice and seruice early and lately in your house and family so you as the Mistresse Bee in this holy Hiue for so Xenophon cals the Wife will haue a speciall care and Christian Watchfulnesse to see the same practised and to keepe your Hiue sweete and well stoared suffering no Bees to be idle but caâ—se them make faire hony-Combes and fill euery Celler cast out all Droane Bees suffer neither Waspe Mouse nor filthy worme to anoy your Bees nor robbe your Hiue neither speake I this as perswading you to worke for Bees neede no exhortation to labour for Winter for it is naturall for them so to doe but as one telleth his wife to commend your endeauors heerein purging your house from all prophane and wicked people that none from Roome nor Aegypt nor Sodom anoy your painfull Bees and defraud them of your labours defile the Hiue and discredit both the Master and Mistris Bees neither can I but ioy to see you so directly tread the steppes of godly Placillâ— the Emperor Theodosius wife who being gratiously instructed in Gods Word furthered her Husband much in piety was exceeding bountifull to the poore would her selfe goe to the sick visite and minister vnto them and would often speake to her Husband to remember what he was before he was Emperor and what after and called vpon him to be thankfull to God and carefull to doe all good to his people and so I am perswaded you do to yours and must do and in so doing God will blesse you both that you shall grow Bigge both in this and in the life to come And whereas thankfulnesse would I should for many fauours receiued offer you some gratuitie and supposing that nothing commeth more welcome to you then some jewell or ornament which naturally all weomen affect as Ieremy writes Can a Maid forget her Ornaments or a Bride her attire and these ornaments must not be jewels of Gold Pearles pretious-Stones or Purple robes but such as best beautifie you in the eies of the Almightie the Ornament of Israel and these be true godlinesse and Christian obedience in a constant proceeding and carefull watchfulnesse ouer your whole life in weale or woe this Robe couereth all our foule and ragged attire and maketh vs more amiable in the Court of Heauen then euer was Ester in Assuerus Pallace and although my penurie cannot giue you this for heerein I am a beggar my selfe yet I according to my poore skill send you what direction I can to purchase the same hoping you will accept thereof not as a paiment or requitall but as an acknowledgement of a debt And that all the day time you will vse it as your aduiser and ouerse â—r of all your worke and at night as a Curfuâ— Bell to prepare you for your rest and when you ouer-sleepe your selfe as a Mid-night peale awaking you to serue the Lord and at the Dawning as a true Cock to prepare for your speciall calling and after as a Morning watch calling to you betimes not to idle your pretious time when you are in prosperity directing you how with Gods fauour to continue and increase the same in aduersity how to be ridde of it how to vse your health for Gods glory good of men and when you are sick to death how to prepare your selfe for God and how after death to enjoy a joyfull Resurrection This doth Christian godly Watchfulnesse grace you and all you take in hand and so blesse you in all respects in the sight of God and men that you shall be a mirror to all the godly about you so that whosoeuer passeth by and beholdeth your dwelling place shall giue it the name of the Citie of God and pointing at it shall say The Lord is there and the hearers shall answere The Lord blesse thee O habitation of Iustice and Mountaine of holinesse which the Lord for Iesus Christs sake graunt Amen Chacombe this 20. of August 1619. Your Worships in all Christian duties to commend IOHN ROGERS The Preface to the Christian Reader MAruell not Christian Reader if in publishing this Sermon whereas it may be better and more of this Argument though I saw none be extant I incurre the same fault which Cato the graue Censour reproued in a certaine Roman who taking vpon him to write a Storie in Greeke had rather craue pardon of his fault then keepe himselfe cleare from committing it for when this Sermon was preached I intended nothing lesse then the committing of it to the Presse yet so it was that being requested to Preach at a Gentlewomans buriall and that vpon a sudden not hauing twelue houres no nor scarce sixe to chuse and peruse my Text my warning was so short and the time busie iust two daies before Easter and also before a iuditious and more then ordinary assembly so that I had not that libertie granted me which Bears haue to lick their new-borne foales to bring them to their owne fashion yet as alwaies relying vpon the Lords present assistance who often giueth better successe to short meditations vndertaken in his Name then to longer studies I went to worke affecting more as Augustine teacheth documenta quam ornamenta for profitable instructions to edifie the Conscience then Rhetoricall braueries to glow and tickle Attick eares as speaking with C. Lucilius but Tarentinis Consentinis meis who kindly gaue me wished approbation in the whole yet this acceptance as after it approued
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
in Reuel 16. 15. Christ againe calleth them blessed who watch and keepe their garments least they walke naked and men see their filthtnesse c. Reasons enforce the doctrine as first God commands vs to watch which he would not were it not behoouefull and needfull for vs. Secondly the imminent dangers we stand in perswade thereunto as the corruption of our nature prone to sinne and to all mischiefe Sathans manifold assaults and temptations certaine vncertaine death Gods wrath and vnsupportable iudgements the baits and allurements of this life as with so many cartropes pulling vs to sinne and damnation crosses and death in euery creature we vse and vnder euery stone lurketh a Scorpion ready to sting vs to death if wee bee not vigilant and constant in prayer Thirdly the benefites redounding to vs hereof should set vs forward to this dutie as namely first we shall liue righteously and glorifie God in all our dealings secondly we shall be as in compleate harnesse appointed against Sathan the world sinne and our owne concupiscences thirdly be helpfull to men fourthly hurtfull to none fifthly Blessed of God in this life sixthly most happie in the life to come c. which the Lord of glory grant vs all to doe The first vse we are to make of this sad doctrine serues to instruct vs wherein we are not to watch and wherein according to our Sauiours will we must watch where we are to vnderstand that our Sauiours minde is not in watching we should forbeare naturall sleep which is as needfull and profitable for vs as is our food vnlesse it be for some part of the night that we awake to God and in that silent and solitarie time giue our selues to prayer So Dauid saith he remembred God in his bedde and thought vpon him when he was waking Psal. 63. 1. 7. At midnight rose vp to giue God thankes Psal. 119. 62. And euery night washed his bedde and watered his couch with teares Psal. 6. 6. and good reason had he so to doe For this was the most conuenient time to speake without interruption and talke at large and most familiarly with his God which worke in truth was to be preferred before any sleepe Then in the day time He was so taken vp with the affaires of the kingdome that he often had no time to call vpon God in priuate and therefore would rise at midnight to pray praise the Lord. So our Sauiour when for the presse of the people and his indefatigable labour in preaching and teaching the people and working of miracles he could not talke with his God in prayer He would goe out to the mount to pray and spend the whole night therein Luk. 6. 12. and 21. 37. And so shou'd we doe for the night is the fittest time for this holy worke for then may wee haue elbow roome inough without any disturbance of wife children family or friends nor yet of secular affaires to examine our hearts if Christ called vs at midnight to iudgement or at cocke-crowing or in the dawning Mark 13. 35. we might euery way be ready prepared and waking yea walking with our God and also to powre out our hearts to our good and mercifull God in prayer and be heard And yet this is no warrant for swinish wretches who if they pray at all neuer pray but in their beds and that so drunken drowsiely and sleepingly that in the middest of their lip-labour deuotion they fall asleepe and withall ioy and comfort themselues yea bragge it out that they euer fall asleepe in a good worke that is as if they said they were ouertaken with sleepe in abusing Gods Maiestie with their lippe-labour prayer taking his name in vaine and offering vnto him the sacrifice of fooles Eccle. 5. 17. and 6. 1. But by watching the Lord warneth vs to be vigilant and carefull ouer our whole liues and euery part thereof that Satan with his subtilties and sleights nor yet the world with the enticements thereof nor sinne with his deceitfulnesse nor our owne nature with the lusts and corruptions therof draw vs from our faith and profession or from our loyall obedience to the Lord and so defeate vs of our ioyfull victory and hopefull triumph in that great day ouer all gods and our enemies and withall depriue vs of our vncorruptible crowne of glory and for this cause must wee euer imitate the Hare who though shee sleepeth yet neuer closeth her eyes together but euer pricketh vp her cares to listen if any dog barke or trace after her so though wee sleepe our hearts euer must bee awake and with Iob must feare and examine all our waies and know that in this holy worke we haue no greater enemy then our selues and therefore as our houshold and euer flattering foe we must watch and distrust all our actions and as vnder an yron locke keepe in and vnder all our thoughts words and workes else they will lay broad open the gates of our soules for Sathans complices to enter in and robbe vs of all graces temporall and spirituall and then woe woe shall be vnto vs. Neither is this all our charge though this bee more then well we can discharge but wee must further watch ouer such as God chargeth vs withall as first the Husband ouer his wife that as before she was married to him she was ospoused to a better husband euen in Baptisme to Christ Iesus and at his hand receiued her to be his helper vpon condition to see her keepe faith and truth to her first husband So must he carefully watch ouer her that shee breake not faith nor promise in any case but daily walke more and more worthy of the Lord in all sinceritie good conscience faith vnfained and all loyall and renewed obedience and seeing shee is the chiefest of her heauenly Fathers goods be sure to respect and keepe her in all honestie pietie and honour as the chiefest iewell of price committed to his safe custodie and in due time be readie to restore her to God her Father a pure and chast Matrone without spot or wrinckle For hauing vndertaken a charge hee must beautifie and adorne the same and say of her as Augustus of Rome I found it of bricke I leaue it of Marble which he may well and easily performe beeing first godly religious himselfe and know that his wife is his sweete garden wherein he must continually walke and his most gainfull vineyard wherein he is euer to be imployed neither will any I trow bee so fond as to thinke to reape commoditie from his vineyard if he plant not therein continually the choisest vines whatsoeuer they cost which set will quite cost and prune and dresse his trees nor to take delight and comfort of his garden if he be not carefull to weede it of all vnsauoury herbes and set therein the most vertuous and sweetest plants as are to bee found else madde were he that would
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
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