kill vs neither booteth it vs to waste our goods on Physitians to keepe vs froÌ„ it for albeit they promise faire yet they their babes die as soon as others our Lawers cannot in this book-case plead no not for their owne liues no King so welthy no Sampson so stout no horse so swift no spear so long no armor of proof so sure but as the Behemoth Leuiathan he scorneth all Therefore to preuent all the hurts harms that accoÌ„pany Death such as die vnprepared I gather this doctrine All Gods children must whilest they liue heere seeing they know they must die bee exceeding carefull to watch and wake for Deaths comming whensoeuer it be least it come suddenly vpon them and so surprise and take them away vnawares and vnprepared the proofes be in Isa. 38. 1. The Lord said to Hezekiah by Isaiah Put thine house in order for thou shalt die and not liue And this did all the godly Fathers before their death as Abraham disposed and prouided for his children before his death Gen 25. 5. 6. Isaak Iacob blessed their children Gen. 27. and 48. and 49. so did Moses blesse the twelue Tribes exhorting them also to serue the Lord and the like did Ioshua Deutr. 33. Iosh 23. and 24. and Dauid did the like prouiding further for the Temple and the functions thereof 1. Chron. 22. to the end of that booke that God might bee serued after his death better then while he liued Abraham Iacob and Ioseph had an holy care for their buriall Gen. 23. and 49. and 50. Simon and Paul desired to die in peace and bee with Christ our Sauiour and Steuen commended their soules to God forgaue and prayed for their enemies c. Then Moses desired God to teach him to number his dayes that he might apply his heart to wisedome Psal. 90. 12â— This also by a voyce from heauen is confirmed to be a blessed thing as Reu. 14. 13. Blessed are the dead which hereafter die in the Lord euen so saith the Spirit for they rest from their labors and their works follow them And contrarily how fearefull it is to die vnprepared we see in that Corne hoorder who when hee made most account to eat drinke take his ease and be merry that night his soule was taken from him Luk. 12. 15. to 23. Reasons ratifie this truth likewise 1. All our former watchings ouer all our life is lost labour if in this point we become sleepy and secure 2. To die is one of the greatest works and most dangerous roâ—kes mans life is subiect vnto if heere wee make shippewracke wee are vndone for euer for what auaileth it to liue godly and die wickedly not one iot as Ezech. 18. 24. 3. At our death time Satan is most subtle busie and fierce to ouerthrow our faith for if now hee preuaileth against vs he hath gotten his wished desire but if now he be vanquished he is out of hope euer to preuaile and so layeth downe the bucklers at our feete for euer therefore stands it vs much on hand to watch and for want hereof many goe meerely to the pit of perdition 4. Death by this premeditation and preparation will be more welcome vnto vs for dangers foreseene are lesse greeuous 5. I shall more easily contemne this world by often thinking that I am a stranger in it and abstaine from many sinnes which otherwise I would commit and will repent of all my sins committed and omitted and the rather because all Gods Elect did so and were saued and so shall I. 6. God commands vs to watch for commanding vs to watch for the day of iudgement he will haue vs make a godly death for as wee die so shall wee be iudged and therefore must bee watchfull and pray much for a godly end 7. If we performe this duty many commodities accompany it if not vndoubted damnation to all that die in sin vnrepented for death in it selfe is the way to hell to the wicked but to the godly a portall by which the soule passeth out of the fraile body to heauen or is as the Angell that guided Peter out of prison and sets them at liberty Acts 12. 8. 9. whereas to the wicked it is a cruell Sergeant to arest and cast them into prison The first vse serues for instruction for my vigilant Christian how hee is to watch generall and speciall for death The first generall care whereof is in leading a godly life and then shall hee be sure of a godly and blessed death for eternall life hath three degrees one in this life when a man leades a new sanctified heauenly life and can say truely that now hee liues not but Christ liueth in him Galath 2. 20. and this all such can say as doe vnfainedly repent beleeue and obey iustified from and sanctified against their sinnes and haue the peace of Conscience with other good gifts graces of the holy spirit which are the earnest penny of their saluation The second degree is in the end of this life at our death when the body goeth to the earth and soule to God the third at the last iudgement when body and soule revnited doe ioyntly enter into eternall blisse and of this first watch I haue spoken in the first part before Then secondly we must watch and be in readinesse for the second degree of eternall life euen for death for man goeth to the house of his age as Eccles. 12. 5. that is towards his graue and therefore must prepare for it and labour to pluck out of our hearts that erroneous imagination wherewith euery man naturally blesseth himselfe thinking so highly of himselfe that though hee had one foot in the graue yet beleeues hee shall not yet die and what a folly is it for man to stumble thus at the threshold ere they be aware of the house many charge and chide olde age to come vpon them vnexpected but who compelleth them thus falsly to conclude So if any complaine of Deaths vnlooked-for approach wee may answer Who bade them bee so foolish as not to looke for him Cruell and vnmercifull Death makes league with no man though as Isai saith chap. 28. 15. 18. The wicked make a league with Death that is in the fond imagination thinking that Death will not come neere them though all the world should be destroyed and seeing this naturall corruption is in euery mans heart we must daily fight against it and expell it out for so long as it preuailes we shall be vtterly vnfit to make any preparation for death but will bee like the foolish debtor that keepes no account of his debt and then maruells how the Creditor should remember to demand it thou hast owed this debt euer since thou wast borne and before thou wast borne and is it strange that now after some yeares past thou art called vpon for it what if the day of payment be not
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
blesse thee and all thou doest this day Fourthly rising pray alone priuatly and then publikely with thy family and reade in their hearing some portion of holy writ as a matter to meditate vpon all the day which done betake thy selfe in the name of God to thy speciall calling and if thou thinke that these circumstances will take away a great part of thy daies worke then rise the earlier and continue the longer and so haue the godly in all ages done and doe and heare watchfulnesse sheweth it selfe to be a principall part to bee performed of euery Christian. 5. Entering vpon thy worke be careful to carrie a simple godly heart in all thou takest in hand for if Satan steppe in by any corruption to defile thy heart all the thoughtfull streames that from this spring flow will bee vncleane and therefore whatsoeuer thy calling is set thy selfe euer in the presence of God euer fearing to omit any godly dutie or commit any the least thing displeasing his Maiestie but euer let the Lord be thy feare 6. Then in doing thy work beware thou so mind thy priuate gaine that thou coole not any grace in thee or quench the Spirit but do diligently and painefully thy earthy businesse with an heauenly minde thy heart in thy worke euer inditing a good matter and thy tongue vttering the same to them that are about thee Seuenthly doe thy worke skilfully least it turne to thy reproch doe it faithfully not depending vpon the meanes but vpon Gods blessing doe it constantly not starting from it and doe it cheerefully vsing in euery thing a good conscience as if you were to die before night and discharge those duties daily which thou wouldst wish thou hadst done if now you were a dying Eightly liue vpon thy trade and not cunning fetches Prou. 27. 23. Let thy expenses bee no more then thy comming in yet sticke not to spend where God and charitie requireth and what remaineth lay vp for supply hereafter as occasions shall require At meales looke vp to God and being as carefull to feede thy soule as bodie reade some part of Scripture performing some dutie of prayer before and singing some short Psalme after not forgetting to turne thy fragments into thy Almes basket thou must not forget to catechize thy family vpon saturday and prepare them for the Sabbath and after the exercises in the Church vpon the Sabbath examine what they learned that day and then repeate the Sermons out of thy penned notes vnto them and thou and they practise them all the weeke following in this worke be discreete kinde and mercifull to thy family tyre not nor chide them 2. Doe all in season 3. Be not tedious 4. Praise and reward them 5. Keepe constantly this order As thou didst begin the day religiously so end it deuoutly grieue not as men climbing a steepe hill you looke backward so take a carefull view of thy actions all the day consider what thou didst well and wherein thou faâ—lâ—st or fallest be thankfull for the on and â—ull penitent for the other and let not thine eyes sleepe vntill thou bee perswaded of the forgiuenesse of that and all other thy sinne and looke with what deuotioÌ„ thou began the day with the same or the like end the same and as prayer was the beginning to open the morning so let it be the barre to shut the euening and thus watching ouer both callings thou canst not in thy worldly affaires sleepe nor doe amisse Heareunto may be added a third helpe that whereas Satan a vigilant Bishop in his owne circuit as Latimer calieth him watcheth to doe vs all harme as a roaring lyon haunting after his pray we must to withstand his assaults bee sober and watch 1. Pet. 5. 8 And saith Paul put on the whole armour of God Ephes 6. 10. to 1. Thess. 5. 6. to 12. For it is no good fighting with Sathan with his owne weapons he is a sophister dispute not with him in his owne Logicke he is an Oratour beware of his eloquence he is a prince take heede of his power but as Satan in his owne cause must vse his owne strength so we in our cause are to vse the Lords strength and therefore the third helpe is to put on the whole armour of God that we may be able to stand against his assaults for we wrastle not against flesh and bloud but against principalities c. In vaine therefore it is for vs to goe about to defend our selues with holy water crucifixes or reliques of Saints or sword and speare for as that Leuiathan Iob 41. 17. â—0 He will laugh theâ—eat nor with Saints weapons and armour 1. Sam. 17. 39. 44. But with the whole armour and not a peece of God foâ— the enemy will strike that part of the body that is naked and what booteth it to leaue on sinne and lie open in many 2. It must be Gods armour of his owne making and bestowing for in temptations no learning but Gods no wisedome but heauenly can helpe vs the Lord knoweth the force of Satans darts his treacherous ambushments and peircing bullets and therefore made this armour of huge proofe and able to repell all the battery of Sathans suggestions whereby we must learne not to esteeme our spirituall fight as a May-game but as a time of trouble and aduersitie wherein we are assaulted by mighty enemies and oftentimes foyled and wounded and therefore must bee valiant and not snort in carnall securitie that so we may obtaine the victory and triumph 3. This armour must be put on else what auaile the meanes of saluation if we vse nor practise them 4. We must not be dismated stand to it that is as in the campe euery man hath his place appointed him and his proper colours vnder which he is to keepe him so all Christian souldiours haue their stations that is their two vocations as is aboue shewed whereunto they are called of God within the limits wherof they are to containe themselues and not thrust themselues into temptations and leaue their standing and if we be assaulted not flee away but stand to it for no armour is prepared for the backe or fligh for that is to Apostate neither is there heare any mention made of putting of our armour for Sathan is neuer at truce with vs nor wee with him 5. He sheweth what graces necessarie for a Christian whereof one is the girdle of veritie For souldiours in old time had a broad studded beetle where with the ioynts of the brest-plate and that armour which defended the belly loynes and thighes were couered so should we haue vprightnesse and sinceritie of heart the band of all vertues in the profession of the true religion of our Lord God The second is the brest-plate of righteousnesse whereby is meant a good conscience true sanctification and a godly life this Iudas wanted and therefore Sathan entered into his open naked heart Thirdly Our feete must
people and therefore the maladie cannot bee vniuersall but is soone extinguished but rather by infusing I wot not how but to our sorrow we feele it a generall dislike and cause lesse suspition and distrustfulnesse betweene pastour and flocke and so by degrees dissolueth all holy fellowship and coniunction betweene Minister and people for on the one part the godly painefull Preacher seeing the stubbornnesse and waywardnesse of his charge oppugning his instructions and admonition and as it were of purpose to despite him to set vp disorders and for all his labours for their reformation to follow their owne waies hereupon he perswades himselfe the people loue not nor regard him nor his teaching nor yet any paines he takes with them further then stands with their lawlesse lusts howsoeuer formally they giue him ciuill salutations plausible termes of curtesie yet in secret they traduce and censure him and his doctrine whereupon being discouraged and cast down as taking his seede sowne vpon stony ground he hath no heart to recall them from their sinnes but finding familiaritie to breede contempt and truth hatred he weepeth in secret wisheth he had neuer come among them but either fled with Ionah to Tharsis or had with Ieremie some secret cottage to finish his daies in and neuer to preach to them in the name of the Lord. And so eating vp his heart with sorrow estrangeth himselfe from them giueth ouer his watch taketh his best course to bee to liue to God and himselfe and as for his charge to deale with them a far off in generall points and as it were at the staues end as they can and will abide handling being a contentious and vnthankfull people and so if they peerish they peerish the fault is theirs and it is long of themselues and thus the power soule and strength of his ministery is quite brooken and lyeth without life in the dust And because hee would doe some good and get some comfort of his ministery hee busieth himselfe in other mens charges and so stealeth the hearts of the people Absolon-like from the lawfull Pastour to himselfe with thankes and amends to say no more His people on the other side not abiding any admonition much lesse reproose at a Ministers hand contemned distrust and suspect both his doctrine and dealings being men of malitious and base minds deeming he doth all in subtiltie and of hatred to rule them and set vp new orders and so abridge them of the old customes and albeit hee otherwise be an honest man innough yet is he to holy for them for by his too often preaching they finde him already an enemie to their peace good neighbourhood pleasures and profites and euer and anone in his doctrine girding some riding and deriding others â—awning vpon his sect and fauorites disquieting poore honest men and therefore is not for them they would giue the best sheepe they haue to bee ridde of him if not they will be to hard for him doe what he can c. Thus they cease not all to grow on an head against him as sheepe when on runnes to the water all the rest will to censure carpe and scanne all his words trace his steps prie into his priuate and publike carriage wrest all to the worst and in what they can meete him at euery stile and though his learning be good yet they would hee would follow it himselfe and hope to finde on day to be fully reuenged vpon him for his wrongs to them honest quiet men and if there be any wicked Gentleman in the Parish to him will they flocke to open their griefes and craue helpe and counsell to driue away their Parson who in adiuellish hatred to all Ministers and secret emulation taking all honour and reuerence giuen the Minister to be taken from him and that if he be patrone thinking if he could firret him out to get all to himselfe and put in a dumbe dogge for seuen pound a yeere stipend to murther the Parish and teach his children too and what cares he He can make friends toward all blowes thereupon in colour to gratifie the people he will play Achitophel and plod all he can against him be it true or false all is on and these pernitious sots will sweare to any thing so that he tell them what it is for memory sake that they must sweare vnto and so will he not cease first secretly then impudently with open forces to assault the tyred Minister either to expell him or to bring him vnder his ferula to speake nor doe no more then will stand with his worships pleasure forsooth or if he cannot bring him to this slauery yet to keepe him in continuall trouble sorrow and vexation of spirit will set the whole Parish against him will fauour and applaud euery on that speaketh or doth any thing against him will ioy and solace himselfe when any gybe iest mocke flout slander or abuse the Minister any way and be a bitter enemie to euery on that liketh of or speaketh well of their Preacher and so will not spare to turne the hearts of the people wholly from him that his Ministery shall neuer doe them good whiles he liueth which is all the diuell himselfe would haue them doe and is so true that it cannot be denied at all neither doe I speake all I know herein the Lord giue them repentance speedily for otherwise the bloud of all their Parishes the Ministers bloud also whom they thirst after will bee required full dearely at their hands yet they this while are iolly and iocund and thinke they doe God good seruice in persecuting and murthering his Saints and are sorrie they cannot finde some hainous accusations against them to dispatch them out of this life which is plaine wilfull murther in heart whereas they ought to doe them all good deliuer their own soules from death and bloud guiltinesse and vse all meanes to bring the people whose goods in great measure they possesse and whose bodies doe them all seruice they can to the knowledge and obedience of God being themselues formost in the worke and not thus shew themselues religious in nothing but in persecuting the Ministers and turning the hearts of the people from hearing and obaying Gods word The Lord open their eyes to see their sinnes and make them truly religious else remooue them from his Church and Ministers c. Now Sathan hauing thus farre infused his poison to Minister and peoples bosoms as we to our shame and sorrow see it in to many places the holy coniunction betweene the Pastour and the flock from this little sparkle of suspition at first is quite and for euer dissolued and they as man and wife quite diuorced and separated in heart and louing affections And therefore I would haue my faithfull Christian to be exceeding watchfull against this malady and to suffer not so much as the least shadow of dislike to arise betweene him and his Minister else all the exercises
of religion executed by his Minister for his saluation shall become distastfull and loathsome vnto him for which contempt the Lord will bring an heauy curse vpon him for treading vnderfoot his ordinance and who wil then absolue him and therefore to preuent all mischiefes and Apostacie or Atheisme let him instantly pray the Lord against this rupture and straine himselfe against all dislikes or reports to loue his pastour as his father to honour him as Gods seruant to reuerence him as his guide to eternall life and thinke nothing he possesseth to good for him no more then did the Galatians who receiued Paul as an Angel of God yea as Christ Iesus and if it had beene possible would haue plucked out their own eyes and haue giuen them to him Gal. 4. 14. 15. And sure it is that neuer was their godly man that hated his owne Minister but euer his feete were beautifull to him neuer was bad man that loued him and therefore deserued the dust of their feete to be shaken against him and so let my watchman preferre his owne Pastour and in heart sincerely as a chast matrone her husband embrace him abone all other how learned or godly soeuer and neuer depart from him to heare any whiles he teacheth let him haue his due honour and desert for deseruing best meete it is he should be best respected it is meete it is that he that hath the wintering of them should haue the summering for in time of plague or greatest troubles when the flatterers forsake thee yea and in death it selfe he must sticke vnto them and that the gifts which his parishioners in a pharisaâ—call spirit bestow vpon strangers who doe them lâ—tle good be giuen as an ouerplussadge vnto him to cheere vp his heart and encourage him in his vocation and so euer in all his meetings let him haue the chiefest place and acceptance and so should you winne the Pastours heart and cause him cheerefully watch ouer you for your good and be carefull with all his cunning and power to direct you in your priuate watchings so that if you slept in sinne hee would awake you whereas your strange teacher will rocke you on in the cradle of securitie if you strayed from Christs fold he would turne you home and not runne with you if he followed noysome lusts hee would sharpely reprooue you and not winke thereat or glaunce a farre of that you should not perceiue it if you sinned of ignorance he would instruct you if of negligence he would call vpon you if of infirmitie he would direct you if of malice hee would rebuke you and so meete you at euery style that you should not depart from the Lord if he conferred with you it should be about our sinnes if he aduised and perswaded you any way it should be to your saluation where you did well he would commend you if amisse be sorry with you if things fell out crossely with you he would aduise you he would reioice at our prosperity in your aduersitie he would comfort you in your sicknesse and deepest disdresse he would be our faithfull phisition if ye mourned hee would weepe with you if ye liued he would liue with you if yee died to doe you good hee would die with you and would euer as well by night as day pray God for your peace and praise the Lord for appointing him watchman ouer so gracious and thankfull a people when as by forsaking and contemning him and his Ministery and following strangers you shall cause him neglect you and the rest of his flocke eate vp his heart with sorrow leaue you open to all assaults of Satan the world and sinne and finally draw Gods iudgements vpon him and you But of this more else-where But to draw to an end for endlesse would it be to me to recite all the helps the Lord prouideth to assist and vphold vs in this holy watch for who seeth not how God watcheth ouer vs in euery good worke to prosper vs therein then his Angels attend vpon vs all his creatures in heauen and earth fauour and to their power helpe vs the law directeth vs the Gospel comforts vs the Magistrate whose life the Lord preserue shieldeth vs the Ministers instruct vs the godly conferre with vs all Gods Saints pray for vs the time inuiteth vs being peaceable so that we may safely repaire vnto the house of the Lord and euery of vs in these halcion daies the Lord be highly praised for it are freed from all lets and perturbations so that we neede not goe in feare of the enemy nor reade in feare nor pray in feare as in the Marrian daies when none could reade a good booke but still at euery period they must be looking about to spie if any came to looke and to accuse them so that their state was not vnlike the Iewes returning from captiuitie Who were faine to build with their trowels in the one hand and their swords in the other as is in Neh. 4. 17. But now if thou be not afraid of thine owne shadow thou maiest securely sit vnder thy vine and picke vp the foode of thy soule in peace and worke leisurely with both hands because the Lord himselfe protecteth and watcheth ouer thee so that no sooner art thou tempted by Satan or alluréd to sinne by his members to leaue or forsake thy watch but forthwith the Lord of Hosts sendeth forth his spirit his Angels his graces and all his creatures as troopes of souldiours and an armie royall to aide and assist thee yea with vnited forces to fight for thee and so to compasse and keepe thee that thou shalt not giue ouer thy watch nor disgrace thy holy profession And to giue instance in some on temptation as for example in whooredome If as was Ioseph thou be sollicited to adultery and so to cut thy selfe from the Lord 1. Cor. 6. 15. And depart from thy watch and to open the gates of thy soule for sinne and Satan to enter in and robbe thee of thy chastitie and all other graces and so make thy soule an habitation for diuels Matth. 12. 45. Thy danger is great and heare as a virgin in danger to be defloured Deut. 22. 24. 27. must thou mightily crie to the Lord for present help else thou art vndone now the Lord hearing thy prayer forth-with sendeth out his armie royall to rescue thee as thus Before thou yeeld to the temptation he granteth thee time sufficient to deliberate whether to yeeld or not In which time steppeth in Gods law as thy chiefe counsellour to disswade thee condemning adultery to hell and commending marriage as honorable next in the necke thereof all to minde Gods plague the executioners of the sinne threatning Gods curses in this life death and eternall damnation in the life to come this past Gods feare frighteth and terrifieth thy very soule and spirit which causeth the soule with all the powers thereof to quake and mourne within thee
take no care of paying their rent shew they despise their Landlord to their own losse hurt and confusion 6. Study and exercise daily the Art of dying most men lay how to liue in the world but a Christians care should be how to die well out of this world and that master-care carrieth about all the inferiour and subordinate cares and affaires of this life therefore let vs invre and accustome our selues daily by little and little to die before death come for hee that leaues the world before the world leaues him reacheth the hand to death as to a welcome messenger and with Simeon departs in wished peace and as men that are appointed to runne a race exercise themselues before in running that they may get the victory so should we begin to die now while we are liuing that we might die well in the end so Paul 1. Cor. 15. 31. said that hee died daily not so much for that hee was daily in danger of death by reason of his calling but for that in all his dangers and troubles hee inured and exercised himselfe to die for when men do make the right vse of their afflictions and endeuour to beare them patiently humbling themselues as vnder the correction of God then they begin to die well and to doe this indeed is to take an excellent course He that would mortifie his greatest sinnes must begin to doe it with small sinnes which when they are once reformed a man shall be able more easily to ouercome his miseries so likewise he that would beare the crosse of all crosses namely death it selfe must first of all learne to beare small crosses as sickenesse troubles losses which may fitly be tearmed little deaths and the beginning of death it selfe and wee must first of all acquaint our selues with these little deaths before wee can be able to beare the greatest death of all Against the afflictions and calamities of this life are as it were the Harbingers and Purueyors of Death and we must first learn how to entertaine these messengers that when the Master shall come wee may in better manner welcome and cheere him 7. As many as bee able to doe any good seruice eyther for Gods glory or his Church or Common-wealth or to any priuate man or woman because his departure hence is vncertaine and the night of his day draweth on hee must hasten with all speed to doe it lest death preuent him and it be laid to his charge so that hee loose his reward for this point note Eccles. 9. 10. Iohn 9. 4. Galat. 6. 10. And hee that hath care to spend his daies in well-doing shall with much comfort peace of conscience end his life for he that labours for the good of others shall be beloued while he is here and lamented when he is gone but such as onely make worke for themselues as hogs at the trough both liue without being desired nor beloued and dying are neuer missed nor lamented Let vs then doe all to Gods glory and mens good and thus farre of our generall watch Next followes our particular vvatch for death as thus So soone as wee feele sickenesse seize vpon our bodies then is it high time to begin our particular watch and preparation for death where 1. Wee must consider whence our sickenesse commeth euen by the speciall prouidence of God and the cause of this affliction is our sinne as Lam. 3. 30. Mich. 7. 9. Math. 9. 2. Iohn 5. 14. Wherfore is the liuing man sorrowfull Man suffereth for his sinne and though there be no other causes of our death yet sickenesse comes ordinarily and vsually of sinne and therefore speedily must we make a new examination of our hearts and all our liues passed say with Israell Let vs search and try our wayes and turne againe vnto the Lord Lamen 3. 40. and so labour to bee reconciled vnto him in Christ though wee haue formerly beene long assured of his fauour 2. Wee must make a new confession vnto God of our new and particular sinnes not forgetting the old specially the sinnes of our youth and ignorance before our calling and thereto Thirdly make new prayers and more earnest then euer before with vnexpressed sighes and grones of the spirit and that for pardon of the same sinnes and for full reconciliation with God in Christ. In the exercise of these three duties stands the renouation of our faith and repentance whereby they are increased quickened and reuiued and the more sickenesse preuailes in the body the more should we be carefull to put them in vre that spiritual life might encrease as temporall life is decayed then are we to forgiue and desire to be forgiuen of all the world specially of our owne Minister 4. If our paines and sickenesse discourage vs wee are to set speedily our house in order and then send for our Parish Minister who if it may be must not be absent from vs while breath is in our bodie but to exhort perswade encourage answere our doubts pray with vs and for vs help vs in our feares and temptations and as a Bride for her Bridegroome make vs ready attyring vs in the wedding garment and robes royall for the marriage of the Sonne of God neyther must their godly neighbours be now absent but as they haue been formerly privy to our godly liues so if we accuse and condemne our selues they must testifie the truth of vs further then the Ministers knowledge extends and so comfort and set them as eye and care-witnesses of our former life in assured hope of vndoubted saluation 5. And because no godly meanes must be omitted to preserue life till God take it away the Physitians skill is not to be refused obseruing this order that where the Diuine ends there the Physitian must begin and not contrarily for let vs neuer look for health in body vntill wee haue a faithfull and sanctified soule desiring God to blesse the meanes he vseth for vs which we truely cannot doe vntill our Consciences perswade vs of the pardon of our sinnes 6. This done let vs set our soules in order and see how wee stand in the fauour of God and so shall wee die more voluntarily quietly and patiently and let vs labour that our sinnes die in vs before we die in the world and consider we what an excellent thing it is for vs to end our liues before our deaths and in such sort that at that houre wee haue nothing to doe but to die and that then we haue need of nothing no not of time nor of our selues c. but sweetly and comfortably to depart this life 7. This sanctified preparation will cause vs not onely ioyfuâ—ly and cheerefully to depart this life but withall in ful and hopeful assurance of a glorious resurrection First to commit our wiues and children and people vnto the protection of Almighty God to receiue them at his hand in his bâ—essed Kingdome againe Secondly then
to render vp to the Lord our speciall callings and talents with their well-occupied encrease And lastâ—y as to the best keeper our bodies life and soules beseech his Grace as he in mercy and of his vnspeakeable loue gaue them vs and all temporall and spirituall good things with them hee will now in like fauour and mercy receiue them againe and keepe them safe for vs vntill the day of iudgement and then bestow them and himseâ—fe vpon vs grant we may euer be with him and he with vs. 8. In the last agony of death we must draw vnto vs al strength of body and soule now in this â—ast combat quit vs like men As 1. we are to rest by faith vpon the preseÌ„t fauour mercy of God in Christ perswading our hearts soules that now Neyther death nor life nor Angells nor Principâ—lities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall be abie to separate vs from the loue of God which is in Christ Iesus our Lord Râ—m 8. 38. 39. and so plucking vp â—â—r broken hearts shew our selues to be that which long we laboured for viz. to be true Christians 2. Then let heart tongue and voyce bee imployed onely in prayer to God for patience in our anguish for comfort in this our greatest distress for strength in our temptations and for wished and victorious deliuerance from them for a godly end and a ioyfull receiuing and conducting of vs by his holy Angels vnto Abrahams bosome yea endeauour to dye praying for now our weapons be but prayers teares sighes and groanes misery must caâ—l for mercy and let our last words be Lord be mercifull to me a sinnâ—r Lord Iesu receiue my soule Come Lord Iesu come quickly And thus with our â—iues let vs breake vp our watch And thus farre of our watch against Death yet there bee that for better keeping of a true watch and performing of this most necessary necessity thoroughly contriue this preparation vnto a weekes worke or weekely Diarie sorting for euery day of the weeke vnto themselues certaine deuout exercises and meditations so as though they were to die presently that day as thus The first day of the weeke they wholly spend in this meditation that they are mortaâ—l and must die and therefore they so vse and dispose of the commodities of this life and their callings as though before night they must hence labouring to obey that coÌ„mandement of Christ Luk. 12. 35. 36. Let your loynes be gâ—rt about your lights burning And ye your selues like vnto men that wait for their Master when he will returne from the wedding that when he commeth and knocketh they may open vnto him immediately Blessed are those seruants whom the Lord when he commeth shall find waking c. and so set their house in good order for they must die The second day they spend in meditating vpon death the precedents and horror thereof to whom they willingly yeeld yet so that by faith in Christ true repentance and renued obedience they sweeten the taâ—t sharpnesse thereof whereby they shall be able they doubt not cheerefuâ—ly comfortably to drinke of this cup Math. 20. 22. 23. The third day they thinke vpon their sins and with broken and contrite hearts confesse them to the Lord. Psal. 32. 5. 6. 7. and that with such vehement feruency of spirit earnest sweating agonie in soule as if within that day or houre they shuld by death be attached The fourth day with their greatest deuotion and most careful preparation they come to the holy Communion which they call viaticum and so victuall themselues therewith for reliefe in their iourney to heauen ioyning therevnto the reading and preaching of Gods sacred word applying the same to the present purpose so nye as may be suting and agreeing with Christs last Sermon in the Chamber before his death Iohn 13. and 14. 15. and 16. not without prayer and praise to the holy Trinity I he fift day they spend in meditation and prayer for the more liuely and effectuall working of Gods holy Spirit in their harts the better entertainment of Gods sacred word in their soules and opening of their eyes to see their weakenes wickednesse and accursednesse and for wished power to ouercome all temptations assaulting their soules specially at their death-time The sixth day in all humblenesse of heart and feruentnesse of deuotion they pray for a spirituall death wholly heauenly free from all doubtings greefe temptations or fears with an infallible sight of the Sonne of God in some though small manner most comfortable feeling apprehension of the ioyes of heauen contempt of this world with the perfect fulfilling to them of all Gods promises made to them for the life to come and that whatsoeuer holy duty is in them wanting by ignorance or weakenesse the holy spirit of God would suggest vnto them and supply that so the whole glory might be the Lords and to them in life and in death Christ should be aduantage Phil. 1. 21 and that walking through the valley of the shadow of death they should feare nothing for the Lord would be with them and his Angels safely conduct them to Paradise The seuenth day they giue hearty thanks to Almighty God for the innumerable benefits bestowed vpon them spiritually and temporally beseeching his maiesty to continue the same so far forth as hee seeth expedient for them vowing to make the rest of their life if any part be remaining a perpetuall Sabbath vnto the Lord vntill they bee translated to his kingdome where with all his Angels and Saints they shall solemnize an euerlasting Iubilie then this day they vse a deepe meditation and repetition of all the exercises of the sixe daies going before and to euery of these dayes they select certaine fit Psalmes and praiers c. And thus according to my skill haue I charged my watch-man in the best manner I could deuise to prepare for death and when I haue done all I find my selfe vnable to finde the depth of this principle for want of experience which I cannot learne vntill I dye my selfe Onely this I know that albeit this watch be vnreprooueable and necessary for all Christians yet as we see in a Master of Fence if a strong champion set vpon him he will soone set him out of all his fence and make a foole of him so if Death assaile vs aboue our nature and strength wee will soone forget all these instructions and fall to cursing blaspheming and no man woteth with what violence death will assault him therefore would I wish him euer to lead a godly life and keepe a carefull watch annexing to the first obseruations this weekely Diary and that circularly that is weeke after weeke to renew it to our dying day and then to both to desire the Lord himselfe to watch ouer vs else all will be in
vaine when we haue done all we are so weake and corrupt yea and ignorant of this way by Deaths doore to Heauen but if the Lord assist vs with his holy spirit wee shall not misse of a prosperous voyage for if God be with vs who can be against vs and questionlesse he will be with vs if wee carefully keepe this watch and though wee know not the way further then with our eyes we see it yet he knowes it and euery balke and temptation and stumbling stone and will both put in our hearts how to answere euery temptation and as Peter out of prison will lead vs safely that nothing shall let vs for his owne Names sake And therefore let vs confidently sticke vnto the Lord and he will sticke vnto vs for hee hath said I will not faile thee neyther forsake thee Iosh. 1. 9. Heb. 13. 5. Luk. 22. 43. The second Vse serues to put vs in minde of Death for seeing it is thus conuenient profitable for vs to watch against Death and so dangerous and pernitious to forget death vntill it sodainly taketh vs away vnprepared we must subscribe to the iudgement of the godly and also of Heathen writers who would haue mans life to be but a meditation of Death because it meeteth both young old at euery stile and for that nothing is more dangerous nor comfortlesse to any then at an vnawares full of sinne and full of the world to be arrested by Death for if thou look about thee thou shalt finde Death painted in euery place and worke thou doest And therefore thinke vpon it not as thou wouldest of a thing that were to come or some deuised figment but euen as Gods messenger now present and withall not as a thing appertaining onely to others but belonging to thy selfe The Indian Gymnosophists called Brachmanes were so carefull to make their liues a continuall meditation of Death that they had their graues alwaies open before the gates of their houses to the end that at their going out and comming in they might euer be mindfull of their passage to death and this house of earth to wit our graues is the schoole of true wisedome where God teacheth those that be his the misery and vanity of this life and whereas the world considereth no more but the painted face of Iezabel shining gaily at a window and not the miserable and extreame parts of her which after her body was eaten vp of dogges God would haue to remaine whole that thereby as in a figure vvee might see that the world is another manner of thing indeed then it appeareth in shew and that we should in such wise consider the face of it as also to be mindfull also of the extreame griefes sorrowes wherein the glory of it endeth 2. King 9. 30. 1. Let vs then preuent this misery and thinke on our death for this will first make the proudest Peacocke â—ay downe his fairer feathers so often as hee thinketh vpon it though hee pricke them vp againe when hee draweth his eye from this glasse 2. It will make vs serue God sincerely the feare of whom is the beginning of wisedome Marriners while they saile peaceably giue themselues to all riot and disordered excesse but when the tempest beateth into their shippe and death is before their eyes they cry mightily to God so we rocked in the cradle of security as in a ship glutte the forbidden fruit but stricken in aduersity loath this life and labor for a better 3. The memory of Death causeth vs to know that none of these things can be called ours which wee cannot carry with vs out of this world and therfore while we haue time wee should doe all good with them we can 4. In what calling soeuer a man bee hee cannot choose but deale vprightlie in most things if he doe but remember hee must die for what ambitious man would be proud of his honour and offices seeing he must die when all honor wealth and glory shall forsake him and another shall step in his roome as proud as he and when his glasse is runne out another shall succeed him c. vntill Death catch all as fish in his nette and to what purpose should I hoord money or purchase Lands c. seeing that Nakednesse shall be my last end Iob 1. 21. Of the want of this consideration arise all errors deceits for vvho vvouâ—d haue a sparke of presumption to sinne that knevv his end shortly to bee dust and ashes or would make his belly his God that were sure shortly his belly should become worms meat or would bestow one penny in building that were perswaded the graue should become his Pallace or braue himselfe in braueries considering hee shall be turned hee knowes not how soone out of all yea out of house and home in a poore winding sheet Therefore beloued let vs adhorre all vanities which doe but make vs vnwilling to die and open the gates of our soules to all our spirituall enemies a rule in policy it is to vvatch and ward that City which is beseeged round about and such as vvould keepe their cities in flourishing estate must euer be watchfull as if their enemies were at the gates so our Sauiour seeing that wee haue enemies on euery side and that Death the terriblest enemie knocketh at our gates foreseeing the danger might come of our sleepie security commendeth to his Church and commandeth watchfulnesse and therefore let vs not bee wanting to our own saluation but euer desire the Lord to grant vs this grace to number our daies aright and aboue all to perswade our faithlesse hearts that wee cannot heere long continue but must die The next Vse serues for comfort against the feare of Death for 1. If against the comming of Death wee be watchfull and euery way prepared as is aboue said then need wee not feare Death for then we shall die in the Lord and the Angell and Gods Spirit pronounceth from Heauen that such are blessed as is Reucl. 14. 13. Blessed are the dead that die in the Lord from henceforth yea saith the Spirit for they rest from their labours and their workes follow them If then it be a blessed thing to die in the Lord we need not feare it for all manner of seare presupposeth some euill and danger for we are not afraid of a good thing but affect it offered vs and receiue it cheerefully If then wee be not in danger of the second death as none that die in the Lord are it is folly to dread it seeing it is a blessed thing If a towne be well furnished with victualls as was Babilon which was prouided for twenty yeares as writ Xenophen and Herodotus though the towne be besieged the people within are secure but being vnstored quaketh for fear whence we may iudge of what importance it is to preuent dangers and be well prepared in time for that which astonisheth many at their death
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
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
regard the ioyes of this sinfull troublesome world but still will call Come Lord Iesu. The third Vse should serue for a warning to the wicked who cannot abide in his heart any of Gods Elect if hee beare the name of a godly man nor yet of his Ministers if he be a strict reproouer of his sinnes but euer rideth and derideth them slanders reuiles and abuseth them with all indignities and ioyeth in nothing more then in spoyling beggering and persecuting them but one day they shall heare our Sauiour their Iudge name them the blessed of his Father call them cheerefully to him to iudge them Math. 19. 28. Luke 22. 30. and 1. Cor 9. 1. 2. and doe they not now make a faire hand to mis-â—all such as Christ calleth blessed that is intire and dearely beloued to him to his Father precious and glorious in his sight what welcome and entertainment doe they hope for this day when they stand before the Ministers they reuiled robbed and persecuted what fauour canst thou O bloudy persecutor and robber of Christ and his Ministers expect at their hands or with what face canst thou desire them speake a good word for thee that thou maist be receiued to heauenly Tabernacles but rather looke that they will aggrauate thy sinnes to the Iudge to reward thee as thou didst serue them and to execute iudgement mercilesse to thee that shewedst them no mercy loue nor kindenesse not so much as to a dogge Be wise then in time and make them thy friends that as Abraham for Abimâ—lech and Iob for his three friends they may now pray for thee and then giue testimony of thy reformed godly life else thou art like to finde as little fauour from them as the rich glutton found of Lazarus Luke 16. 25. 26. but aboue all humble thy soule in true faith and repentance and make now whilest thou heere liuest the chiefe Iudge himselfe thy friend and he will fully secure thee and if the chiefe Iudge take thy part all the bench will and whom the King fauours all the Court will doe so likewise And so farre of the tenth Motiue The eleuenth Motiue to watchfulnesse is to consider the manner of Christs proceeding in iudgement vpon the Elect and Reprobate which shall be by a true and iust triall of euery mans particular life heere ledde be it good or euill none shall complaine of partiality or want of due triall not indifferent â—earing for shall not the Iudge of all the world doe right Gen. 18. 25. Psal. 96. 13. yes Christs proceedings that day with all the world shall bee most righteous sincere and vpright for as at the barre of an earthly Iudge the prisoners are from the goale brought forth and presented before the Iudge and there the bookes are opened their causes examined and they according to the produced euidences acquitted or condemned so in that great day shall euery man without exception be brought before Gods tribunall to be tried according to their workes 2. Cor. 5. 10. Math. 25. 35. 42. because their outward works are plaine euidences of their hearts and inward graces or vices Now the manner of this manifestation is two-fold first their workes must be made known what they be secondly they must be prooued to be good or euill The reuealing of the workes is said in Dan. 7. 10. Reuel 20. 12. to bee by opening of the books not that God hath or needeth bookes to register all mens workes for this would imply that his memory were defectiue brittle and failing as mans and so were hee not a most wife perfect omniscient and an all knowing God in and of himselfe but it is so said in respect of the weakenesse of our capacity which otherwise cannot conceiue Gods mysteries but by earthly similitudâ— and comparisons as Isa. 28. 9. for we are very children in heauenly things tell a childe of the latter iudgement and the circumstances therof and he vnderstandeth nothing therof at all no more then if you tould him parables and why but because hee is a childe and this booke is to him as clasped or sealed as that in Reuel 5. 2. 3. so the naturall man perceiueth not the things of the Spirit of God for they are foolishnesse vnto him neyther can hee know them because they are spiritually discerned 1. Cor. 2. 14. Therefore the Lord in mercie humbleth himselfe lispeth and speaketh after the manner of men for as Iudges when they come to the bench and the prisoners are set before them then the bookes of their information euidences and inditements c. are opened and read before them whereupon a Iury is impanelled to determine whether the parties be guilty or not and then accordingly the Iudge giueth sentence so shall it be heere that albeit all things are open in his sight and hee euer knoweth all mens workes as if hee had written and read them out of a booke Psal. 139. 16. Ier. 23. 23. yet it is said that then the bookes shall bee opened These books be first the Word of God which is the ground and foundation of all for as the Law was deliuered at Sinai to be a rule for euery mans life and the Gospell a rule for faith so now must all bee iudged according to that booke So our Sauiour affirmeth in Iohn 12. 48. and 17. 20. The word that I haue spoken shall iudge him in the last day and saith Paul Rom. 2. 16. At the day when God shall iudge the secrets of men by Iesus Christ according to my Gospell The second booke is the booke of euery mans Conscience Rom. 2. 12. 14. 15. They shall shew the effect of the Law written in their hearts their Consciences also bearing them witnesse and their thoughts accusing one another or excusing for the Lord by his secrets and omnipotent power shall in that day so awake and touch euery mans conscience with the guilt of their sinnes which now is rocked in the cradle of security and sleepeth as a snorting dogge or as a clasped booke is shut vp that it dare not peepe nor mutter that they all shal be brought as fresh and perfect into their remembrance as they were the very day they were done with all the circumstances thereof that possibly they cannot bee denied 1. Cor. 4. 5. So that being left excuseless needs they must confesse them as men at the gallowes and holding vp their hands cry guilty as Gen. â— 13. Iob 20. 20. Math. 27. 4. Iohn 8. 7. 9. for their Consciences shal be as a thousand witnesses enforcing them to accuse iudge and vtterly condemne themselues before the Iudge doe iudge or condemn them which will be the cause that they shall not bee able as wicked as they be to finde any fault with the Iudges proceeding against them for they confounded at the sight of their sinnes will abhorre themselues and confesse they deserued all punishments as God will put vpon them and
him to eternall damnation The Vses we are to make of this heauy sentence are first to humble our selues vnder the mighty hand of God and not stand vpon our gentry or reputation in the world to scorne or set light to serue the Lord lest a day come when our Sauiour will pull downe our pride and say Depart from me ye cursed into euerlasting fire a rough speech and heauy greeting God wot to such especially as when they were heere were in Sermons called with all reuerence Right Honourable Honourable Right Worshipfull Worshipfull and if it please your Mastership if it may stand with your fauour and vnder your correction good sir and I beseech your clemency pardon my boldnesse in reprouing with an hundred such like titles contrarie to Iob 32. 21. 22. but now see how they bee saluted with the Deuils own title thou accursed There was a time that if Christ or any of his Ministers had greeted them thus they would soone haue put their honour in the dust with vae vobis and God should haue where they Lorded no more seruice publike then they with their fauours allowed him which should be little enough and his Ministers for all their preaching in his name should haue as little ioy and comfort And what abasing of them is this and that in the face of all the world yet we see pride must haue a fall and their case stile is altered now they are termed cursed and outed from the Iudgement seat yea to hell and iust it is for there was a day when they outed the poore and Christ himselfe in his members from them and as then they were ashamed of him he is so of them now as the shame of all his creatures Mat. 10. â—8 Oh what childe seruant wife or subiect can abide to heare from the mouth of his deare father louing husband godly master or most gracious Prince this terrible terme Depart from me thou accursed and that to hell for euer so full of implacable indignation and wrath anguish and sorrow much lesse vttered from the mouth of so mild mercifull and gracious a Sauiour and at such time as he most needs his helpe and fauour then to forsake him kills the heart yet right meet it is that as formerly hee had abhorred God and scorned to obey his Lawes the Lord now should not fauour him Oh consider this ye that forget God and kisse the Sunne least he be angry and withall marke the nature of these words Depart from mee ye cursed to euerlasting fire and thou shalt finde couched within these few words a world of woes present and future and in this one curse all curses included and obserue he doth not now in execrable termes curse them but sheweth how by leading heretofore a cursed life and condemned by the Ministers now our Sauiour ratifieth it Mat. 16. 19. and 18. 18. Then consider the manner of vttering of this sentence froÌ„ the gracious mouth of God himselfe full of maiesty full of power and full of furious indignation and iustice most strict and seuere able to make not onely the hearts and soules of sinners but the very center and whole frame of heauen and earth to tremble and quake nay to be dissolued to nothing Moreouer what can bee more wofull to a sinfull wretch that somtimes had beene in high place thus to be reiected and to see many Lazars and Beggars and Harlots riffe-raffe sots together with a rabblement of peeuish preachers as Kings now to sit on thrones royall to giue sentence and iudgement vpon his life and actions nay vvhich is more to see his owne parents brethren wife children and friends forgetting all obligations of nature amity and humanity to shew no token of sorrow to speake no one good worde for him in nothing to comfort him but iustifying the Lord to laugh at his destruction neuer was poore wretch how great a felon or traitor soeuer condemned by an earthly Iudge how mercilesse soeuer but his sentence of death should euer end with this speech And God haue mercy vpon thy soule and many others taking him by the hand would comfort him and say God helpe thee we will pray for thee be of good comfort but heere is not one word of comfort but heere soule and body deprived of all mercy and hope is with a most terrible voyce surpassing all vnited thunder-claps cursed to euerlasting fire without pity or comfort Finally see hence what it is to be separated for euer from God and all his Angels and Saints and to be thrust among a rout and rabblement of Deuils and Reprobates and this is an hell it selfe We see how heauily a sucking-childe takes it to be separated but for a moment and cast out of his mothers armes how will he cry and take on how nothing will please nor pacifie him and yet the nurse will soone take him againe neyther did shee cast him away in displeasure but vvhen Christ in his wrath casteth out a sinner he neuer takes him neuer pitieth him for heere no teares prayers sutes cries yellings nor mournings can be heard none will meditate nor speake for him to reuerse or stay iudgement but must without farewell be presently tumbled to hell And heere consider yet all this while and euer after what guilt of conscience is in the condemned what biting enuy what horror in minde what distraction of wit what muttering and murmuring what cursing of themselues their Parents friends and dumbe Ministers what wringing of hands knocking of breasts what cries howlings filling heauen and earth and what now would this damned person giue to obtaine Christs fauour and to heare him say Come thou blessed of my Father but it will not be The onely remedy is now to turne while time serues and to bee reconciled while hee requesteth thee by his Ministers 2. Cor. 5. 20. and then need'st thou not doubt of his fauour and grace else hereafter shalt thou knock long enough at the gate of mercy and not be heard Therefore beloued in the Lord seeing wee know the terror of the Lord this day 2. Cor. 5. 11. and 2. Pet. 2. 311. Let vs stirre vp our hearts to conceiue know these terrors of the Lord I meane not onely in iudgement to conceiue them but also in heart and affection to bee perswaded of the terrible fearefulnesse of this last iudgement and in this regard not to content our selues with the gift of knowledge and with an outward profession of piety as they in Math. 7. 22. and 25. 3. 44. Luke 13. 26. but to labor for soundnesse and sincerity of faith of repentance and new obedience both in heart and life endeauouring alwaies to haue a good conscience towards God man else vanity of vanities will become misery of miserâ—es for while the theefe stealeth the hempe groweth The second point in this terrible iust sentence to be considered is the reason why Christ commits them to the fire eternall
very Deuils how hard-hearted gracelesse soeuer tremble and quake heere all springs of mercy are locked against such as shewed no mercy no one word of comfort to such as denied comfort to the comfortlesse heere Lazarus the beggar scornes to be at a gentlemans command to reach him a droppe of water for that hee denied him the crunmeâ— that fell from his table which now to his cost he rues it and feeles the wants and heauy heart of a poore man and iust it is that such as stop their eares at the cry of the poore should then cry and not be heard Oh dolefull place that yeelds no comfort and oh more wretched people that foresee not this misery to preuent it but most miserable that now hearing and knowing it no warning will serue them no calling will awake them no threatnings no not hell fire will terrifie them and therefore such as haunt mischeefe shall fall into it But O ye holy watchmen and sheepheards of the people for Christs sake cry out aloud lift vp your voyces like a trumpet giue thosee sleepers no rest vntill they bee awaked from their deadly sleep and you godly Christians exhort one another whilest it is called to day lest your hearts be hardened by the deceitfulnesse of sinne and this day come suddenly vpon you and take you away when a mans house is set on fire all the towne and country will forthwith arise to helpe to quench the fire and it is very well done but heere mans soule and body is set on hell fire yet to preuent this danger which is more then the burning of an house or towne no man helpes the watchman is asleepe the gentleman though the house of his soule be all fired snorts in his sinne and must not be awaked the neighbors help to rocke him in the cradle of security vntill death comes and arests him to come to iudgement and then the man and his workes fall in the fire and what misery findeth he not there the guilty conscience the neuer-dying worme the flames vnquenchable the darkenes frightfull comfort no where paines without and terrors within The holy Martyrs burning heere in the flames of fire felt no such matter they died in a good cause had a good conscience towards God and man vvere very cheerefull forgaue their enemies prayed for the Church exhorted one another to patience and constancie perswaded comforted and confirmed the people in the truth reioyced in spirit sang prayses to God prayed instantly to the very last gaspe committed their soules to God in full hope of a ioyfull resurrection and finally as in a burnt sacrifice more then Conquerers ascended vp to Heauen which should animate all men to retaine a good Conscience leade a godly life and be sure of a blessed comfortable death and resurrection vvhereas contrarily a bad Conscience and the guilt of a wicked life portendeth a fearfull death an heauy resurrection to be executed in hell fire But heere the wicked coyne obiections and demand how it is that the mercifull God can finde in his heart thus strangely and seuerely to punish any sinner seeing our sinnes cannot hurt him nor our piety benefit him Iob. 35. 6. 7. and 32. 3. If all be in heauen hee is not the richer nor if they be all in hell is he the poorer I answer 1. God is almighty whose infinitenesse of power wisedome and iustice makes him willing and able to inflict vpon sinners the most exact and sharpest punishment as pleaseth his Maiesty and therefore as he is a God and mighty in all his workes that is to say great wonderful terrible Nahum 1. 1. c. Cant. 8. 6. 7. Deut. 29. 20. so specially sheweth he the same in punishing Reprobates and for that cause is called the God of righteousnesse and the God of vengeance Psal. 94. 1. 2. and seeing all his other workes be wonderfull and full of Maiesty we may be assured hee is so in smiting the wicked 2. As his mercy patience is vnspeakable great in inuiting waiting for sinners repentance Rom. 2. 4. so is his iustice impatience as great if he be contened for in God mercy and iustice are termed Gods two armes therefore must be of equall length and bignesse as well in punishing the wicked as pardoning the godly 3. Sinne is a most odious and impudent aduersary to God and to all his workes prouoking his iustice in the highest degree labouring to bring the Author of all Being to a none being and all his creatures with him and therfore must God be reuenged vpon it and his fauourites as vpon the greatest enemies to his glory in the highest degree 4. This is Gods ordinance that such as feare and obey him in this life should to heauen and the others to hell this is the principall condition of his gracious couenant and therefore it must bee so 5. All transgressions against the Kings person or bloud royal are high treason to be punished with the extreamest tormens as can be deuised but the Reprobate sinne against the King of Kings in crucifying and killing his Sonne and heyre apparent within his owne Court raigning in heauen and therefore no punishment is great enough for such as crucifie the Sonne of God to death to say nothing how they coÌ„spire with Satan to disturb and persecute his Church to robbe the Lord of his honour and glory and to bring all to confusion 6. A Reprobate is an heart-murtherer of God himselfe and a destroyer of all his ordinances wishing there were no God no Iudge no heauen no hell no resurrection nor life immortall and therefore should be seuerely punished 7. The godly cry against them and so doe their bloudy sinnes and therfore the râ—ghteous Iudge must doe iâ—stice vpon them according to their demerits 8. In sinning there passeth through euery mans hart a practicke discourse of the vnderstanding laying before the sinner as it were in the one scale of the ballance the delight ease pleasure or profithe reapes by sinning and in the other the wrath of God if he sinne and hell torments with the losse of Gods fauour kingdome and all his goodnesse which all in respect of his greedinesse to sinne he renounceth maketh a couenant with death and hell and now is turned to it and receiueth his owne madde choyce The next Vse then is for vs not for lust and lustinesse in sinne thus to set at naught the Lord and his regalities for though this bee but the first degree to the paines of hell and as it were the suburbs thereof yet all the teares spent in hell are vnsufficient to bewaile the losse of Heauen and of Gods presence and yet we see millions preferre the losse of their least commodities before it but they shall finde this a greater losse when without delay they must after the sentence denounced trudge the black way to perdition with many a deepe sigh and comfortlesse sobbe from God and all the