is that they are suddenly taken at vnawares and vnprouided and this makes them vnpatient and to cry for some respit to make them ready for Death that is the Lord must stay for them stil but let them watchfully prepare for Death and wait for the Lord as is meet and say Come Lord Iesu come quickly 2. The vnprepared want faith for had they neuer so little faith it would free them from this feare and would animate them against all terrors as Psal. 46. 1. c. for as the body so long as the soule remaineth therein liueth so man so long as Faith abides in his soule needeth not feare Death no more then we feare sickenesse whiles wee enioy perfect health or pouerty while wee abound in wealth 3. There is no feare of death where there is no sinne for sinne is the cause that God depriueth vs of life but the vigilant and godly in time pull out the stings of Death and in Christ their sins are couered and not imputed vnto them Psal 32. 1. 2. Rom. 4. 7. and they sinne not 1. Iohn 3. 9. yea now to them death it selfe is slaine and swallowed vp in victory by the death of Christ 1. Cor. 15. 54. 55. 56. foreseeing that the prick or sharpnesse of Death is sinne and the power of sinne is death Iesus Christ hath accomplished the Law for vs and thereby taken away the sting of Death so that it shall neuer hurt vs any more and so to vs death now is no death but an entrance to life 4. God is euer with the Elect in their troubles and will not for sake them and though they walke in the valley of the shadow of death they will feare nothing Psal. 23. 1. 4. Gen. 46. 4. Luke 22. 43. hee being with them how can they feare to say nothing that he is in league and couenant with them to doe them all good and to remooue from them all harmes and hurts as Isa. 43. 1. c. Feare not I haue redeemed thee I haue called thee by name thou art mine when thou passest through the waters I will be with thee and through the riuers they shall not ouerflow thee when thou walkest through the fire thou shalt not bee burnt neyther shall the flame kindle vpon thee c. 5. Death is but a passage or vvay to life which now is so broad and smooth beaten by all Gods Saints that a man may blindly in the darke tread it without stumbling 6. Such as die in the Lord rest from their labors and their workes follow them and what labouring man after his dayes toyle and trauell would not rest from his labours and betake him to his bed and sleep so we by death shall rest from all the miseries whereunto this life is subiect and shall sleepe as in our beds and what a blisse is this specially to the godly who of all others in this life bee most miserable for they are subiect not onely to the common calamities of this life as of sicknesse pouerty losses c. but also besides these the world doth hate reuile persecute them that so bitterly and extreamely that many of them be imprisoned racked and tormented and cruelly put to death as Heb 11. 36. c. and 2. Cor. 11. 23. c. So that to them it is a great happinesse to rest from their labours and yet to rest from their labors by Death is but a part and not perfect blisse or happines for then a labouring Oxe or trauelling Horse were happy when they died yet they loath tremble to die but they that die in Christ haue another increase of happinesse for they enter into glory and their workes that is the reward of their workes follow them for they shall bee in euerlasting ioy why then should Gods children feare death seeing it is an end of present euills and a beginning of felicitie eternall 7. Death bringeth vs in glory to see God our Father and Iesus Christ our sweet Sauiour and the Holy Ghost our sanctifier of whom wee haue seene nothing hitherto but his pourtrait described by the Prophets Apostles which one thing ought to moue vs more then any thing to desire our dissolution for if the Queen of Saba came so farre to see Salomon and to heare his Wisedome how farre should wee goe to heare a greater then Salomon Luke 11. 31. Saint Austin wished he had liued to see Roman triumphantem Paulum praedicantem Christum in carne but those sights were nothing to these in the highest Heauens wher Christ with all his Angels Saints triumph in glory for now shall that blessing of our Sauiour in Luke 10. 23. be perfectly in vs fulfilled viz. Blessed are the eyes that see the things that ye see for I tell you that many Prophets and Kings haue desired to see these things which ye see and haue not seene them c. the only contemplation of whom will make vs fully content and will dampe and take from vs the remembrance and sense of all other profits and pleasures whatsoeuer Then with him wee shall see all the Angells Patriarchs Prophets Apostles Martyrs and Saints of God who haue in all ages excelled in vertue and godlinesse with all the holy Preachers who shine as the Sunne and Starres in the firmament of Heauen a sight surpassing that which Socrates hoped after his death to see to wit the Noble Heathens that liued before him as Agamemnon Aiax Vlisses c. 8. By Death our soules shall be separated from our bodies and made more free and capable of the profound mysteries of Gods Hierarchy and Heauenly Kingdome for then the vaile being remoued from our eyes and as Nazianzen writeth Our heauenly soules no longer pressed downe by our earthly bodies wee shall see the Lord face to face and know him as wee are knowne 1. Cor. 13. 2. and plainely behold that which we now worship for them shall we enter into the sanctuary of our God euen to the Holy of Holies there will God shew vnto vs as to his intire friends the whole glory and riches of his house and blessed kingdome and keepe nothing backe from vs. Blessed Death wilt thou not make hast to come and conduct vs thither for thou art the wholesome Physicke which curest vs of all diseases and afflictions and by casting vs into and vnder the earth liftest vs to the highest heauens to liue with God for euer 9. Death is to vs the beginning of life which Epaminondas a Heathen at his Death could see saying to his frends Be merry for now I begin to liue and so Ignatius Now I begin to be Christs Disciple so then in truth death is life and the life wee heere lead is but a limping death onely the one and the other are masked vnder false visages for as writes Chrysostome Our life which is full of misery hath a faire visour on which causeth fooles to loue it and Death which is the beginning
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
Churches of God 1. Cor. 11. 16. And for me let euery vessell sit on his owne bottome Yet will you say Our learned Ministers teach vs a contrarie doctrine to this else would we forsake this sinne repent and make large restitution Answ. And so had you neede indeede and I would your learned men that hold you in Sacriledge and vnbeleefe had more learning discretion and better consciences then to breake Gods commandements and teach men so to doe and this we euer see that all euill that commeth to the Church commeth euer from Church men who with the ministers arrowes pearce the Ministers hearts For saith Cyprian the diuell hath inuented a new deuise vnder the name of learned and reformed Christians to deceiue the ignorant and simple and what dealing is this shamelesly vpon opinion of Seraphicall excellencie to violate Gods expresse lawes and to detaine ignorant blind people in their deepe Sacriledge and to robbe the Ministers of their right and portions and why but because our reformed Ministers forsooth sooth vs so and therefore it is so alas poore good men that pinne their soules saluation to other mens sleues and what is this but to exalt men aboue Gods truth and to glory in them and not in the Lord and because ye loue your sinnes vse all meanes to retaine them but I wish your reformed Ministers were better informed that so you by them might bee reformed and not thus liue and die in your fearefull sins but this truth to depart from your Sacriledge is to tart and ye therefore loue it not and you know what Paul writes in Thess. 2. 10 11 12. Because men receiue not the loue of the truth that they might bee saued therefore God shall send them strong delusions that they should beleeue lies that all they might be damned which beleeued not the truth but had pleasure in vnrighteousnesse Sorrie I am that this should bee verified in you in whome otherwise shine many good things which was spoken of Micha who hiting a Leuite to be his priest said Now I know the Lord will be good vnto me seeing I haue a Leuite to my Prophet Iudges 17. 7. 13. But he good man was fowly deceiued for albeit he exercised a superstitious worship knowing no better being ignorant of the truth yet he after his manner was well affected desired the best things and regarded not what he bestowed vpon a priest so that hee might bee trained in the true worship and right seruice of God and finding this Leuite He thought to finde plaine dealing and to be throughly trained in pietie But the Leuite seeking his owne and not Michas good as is apparent in Iudg. 18. 20. Who for better preferment theeuishly forsaketh him and did leaue him to liue and die for him in his sins treacherously deceiued him whereof the Prouerbe arose Good Micha met with a bad Leuite and so lost labor and cost But if Micha had taken a right course and entertained a faithful Leuite I meane a rough-tell troth and a downe right reformer of his corruptions who had withal taught him the truth of God sincerely then might he iustly and vpon good ground perswaded himselfe that his hart being vpright his life blamelesse it should haue gone well with him And so might you who bragge of your great rabbynesse and build the houses of your faith vpon their words saying to you what we say is holy your case differeth not much from Michaes for men as that Leuite be wittie to prouide for themselues and foresee that to please in ticklish causes matters of conscience is their best way which policy whē Iohn Baptist could not brooke poore man he lost his head therfore they will good men forsooth teach true doctrine but for their sweete dearely beloued sins as sacriledge abusing their Ministers oppressing their tennants robbing the poore by fine rents and vnmercifulnes regarding their braue and sumptuous proud apparell their costly buildings their excessiue diet with the like vices which will not soone nor willingly be forsaken they shall rot in them ere they wil awake them or fal out with them on Gods behalfe or for their saluation which causeth our chiefest professours who abound in learning and knowledge yet still retaine their pride ambition couetousnesse excesse and their old sinnes vnreformed to be ill spoken of and their religion and profession not regarded and how can they when their Leuites reproue them not but by silence and consent and further encouragements as in this matter of sacriledge giue them wished allowance and backe them therein and doe they not well deserue their hire But beloued in the Lord what dealing is this to straine gnats and to swallow camels to bee precise in toyes but to winke at horrible impieties to stumble at strawes and leape ouer blockes truly saith Mr. Perkins on Matth. 5. 43. This is an infallible note of a false teacher to temper so the word of God to mens affections and so to expound it as both the truth of the doctrine and an euill vnreformed life may stand together and thus for Michaes meting with bad Leuites so if the Lord in time conuert them not many fall to destruction but if the Leuite watch not ouer vs let vs all watch in euery point we know to doe his will and the Lord will watch to doe vs good in this life and better in the life to come Well I see will you say this is an hainous sinne but to make restitution would vndoe me and mine I know God is mercifull I will with Naaman in this on thing pray God to be mercifull vnto me I will not restore it let the Ministers liue or starue if God forgiue me I regard them not I answer this is to be like the souldiers that came to a Church and hearing the people pray for peace said phy pray not for peace how shall we then liue So you must liue though as they vpon the spilling of your brethrens bloud yet to cure this frensie I will Minister you a better salue for this soare for prayers are to no effect while your hands are full of bloud Isa. 1. 10. to 21. and 66. 3. Ier. 7. 9. Amos 5. 21. to 25. And it is a booke case first satisfie the plantife then agree with the King first put away Achans theft and then the King of heauen will be appeased else fasting and prayer is to no purpose Isa. 58. 3. 6. Zach. 7. 9 10. and 8. 16. Mich. 6. 6. c. Consider all these quoted Scriptures and deceiue not your selues Only bee not like that young Gentleman who would know what good worke to doe to obtaine eternall life and when he was told that he wanted but on thing hee would not doe it he stood with and against Christ euen for on thing so lost heauen and all Mark 10. 21. And so we see most men haue on sweete sinne as sacriledge oppression
and thy conscience vtterly to condemne and accuse thee then Christ sendeth his spirit to minde thee of his sufferings and holy couenant the Gospell setteth broad his holy promises the holy Spirit telleth thee that thou must not defile his temple the Angels thy blessed watchmen dread thy fall and labour to pull thee from this pit Satan watcheth for thy ruine to accuse thee the torments of hell as flames of lightning flash in the eyes of thy soule hell it selfe gapeth for thee the watchman of thy soule thundereth in thine eares crying stand in awe and sinne not thy profession proclaimeth high treason against the Almightie Christian fortitude encourageth to constancie the shame of the word and the preseruation of thy good name deterre and violently keepe thee backe the defiling of thy bed abusing thy wife blemishing thy posteritie make thee ashamed the loue of God of his word of his image in thee and her of the Church and of heauen disswade from this frencie yea chastitie in treateth thee to refraine from this vncleannesse the filthinesse of the fact and the troope of sinnes accompanying it crie shame vpon rhee Finally all creatures in heauen and earth Satan and reprobates accepted call vnto thee to imitate their obedience and loyaltie to thy Creatour Redeemer and Sanctifier and not to breake his couenant damne thy soule forfeit thy Baptisme and not receiue the grace of God in vaine see then how God himselfe by these helps and many more is a present defender of thy chastitie euen of this one gracious vertue and in the midst of thy temptaon opening thee away to escape with Ioseph 1. Cor. 10. 13. And as of this so of all other graces and of the whole man blessed be God euermore for his continuall constant watch ouer vs all both in life and death And therefore beloued thou being thus compassed with a cloud yea with all helps in heauen and earth be not wanting to help thy selfe be sober watch and pray let nothing hinder nor trouble thee in this holy course of life nor yet discourage thee but cheerefully goe on in this watch set thy selfe euer before the Lord walke with thy God let thy cheefest onely care be while thou liuest heere how daily and euermore to passe the time of thy peregrination heere according to Gods holy will reuealed in his sacred Word and so constantly and faithfully perseuering vnto death the Lord will giue thee a crowne of life Reuel 3. 10. which the Lord for his Christs sake grant thee and me Amen And so farre of watchfulnesse for this life Hauing discoursed hitherto how we ought to watch ouer ourselues during our liues thereby to liue according to Gods holy will and to be beloued and blessed of God in this life It followeth next to exhort my vigilant Christian to watch and wait for Christs comming to iudgement to receiue at his hands the Crowne of glory laid vp as the price and reward of a godly life according to Pauls exepctation saying I I haue fought a good fight and haue finished my course I haue kept the faith from henceforth is laid vp for mee the Crowne of righteousnesse which the Lord the righteous Iudge will giue me at that day and not to me onely but vnto all them also that loue his appearing 2. Tim 47. 8. And Peter saith Feed the flocke of God c. And when the chiefe Shepheard shall appeare yee shall receiue an incorruptible Crowne of Glory 1. Pet. 5. 2 4. This then should bee my Christians next Watch were it not that there lieth a soare and narrow bridge in the way for all flesh to passe ouer and that is death the meane and limit betweene life and iudgement for so wee reade It is appointed vnto men that they shall once die and after that commeth the Iudgement Heb. 9. 27. This is ineuitable and none be hee neuer so wise foolish strong weake ancient rich or poore or be he what hee can be shall escape but he must die Psal. 89 48. and 2. Sam. 14. 14 and therefore it is called the way of all the world Iosh. 23. 14. This is the set ordinance inuiolable Decree of God that euery one that commeth into this world commeth vpon this condition charge and arrest not to haue any longer rest stay or abode heere as haue the trees which are fastned heere by the rootes but quickly to passe away as doth the sliding and running water and then for euer to depart so soone as it shall please the Lord to call for him hence so that of all terrible things this is the most fearefull this is the last act of the Tragedy of mans miserable life to kill him dead and looke how Death leaueth vs so shall the last iudgement finde vs for in this act Sathan winneth or loseth all and to aggrauate the matter Death is not onely implacable sparing none which caused the Heathen though otherwise ouer-superstitious neuer to sacrifice to Death because it would bee bribed by no offerings nor prayers but vncertaine is his comming for we wot not when where nor after what manner it commeth but often when we least looke or wish him when we are worst prouided when we would faine yet a little dresse our lampes buy the oyle of Grace then commeth hee in poast and most terribly vexeth vs to the renting of soule and body and how in the very agonies of Death or in the point of our departure out of this life he handleth vs further then we see with our eyes which is dolefull enough we cannot tell and therefore cannot to any purpose command charge the watch In other cases we are inlightned by the word and our owne experience concurring Heere the word is silent and experience haue we none and which is more none of those men mentioned in the Old and New Testament to be raised from the dead as 1. Kin. 17. 22. and 2. Kin. 4. 34. 36. and 13. 21. and Math. 9. 25. 27. 52. Luke 7. 14. Ioh. 11. 44. Acts 9. 40 and 20. 10. nor yet Mat. 17. 3. spake a word nor left any thing in writing concerning the state of such as departed this life in that moment neyther what apparitions they saw at their last expiration nor what temptations what accusations of Sathan what manner of appearance before Christs tribunal sear how acquitted how condēned which if they had then shuld we haue spoken by sure experience known how to watch for the things done in Death but knowing nothing our wisdom is to speak nothing and seeing al men die some soon some late some after one fashion some after another but all full of sorrow and heauinesse as euery one that goeth to the house of mourning may perceiue it stands vs much on hand to watch for it and in all places at al houres to be ready appointed for it that watcheth vs in euery place at al houres of the night as day to
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
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
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
the faithfull or deceifulness of sinne the warnings of the zealous Ministers or the damnable wiles of Sathan But now what remedy it is too late to be wise there was a time vvhen they might escape hell but now shall be no time for euermore Yet to vs that as yet liue there is remedy enough if vve will accept of the acceptable time these frights and feares shall not touch vs. 1. If first we will euery man betimes watch and wake to God and seriously with mature sad deliberation consider in what a dolefull case mans sinfull soule shall that day stand and what paines endlesse pittilesse and remedilesse are ordained for all prouokers of Gods wrath and vengeance and therefore now let vs preuent his iudgements embrace his mercies be thankefull for this timely warnings and not delay amendment of life 2. Consider how hartily thou wouldest wish then that in this world thou hadst reformed and framed the whole course of thy life according to Gods reuealed will in all points and doe so now speedily and no longer heape to thy selfe wrath against the day of wrath but yeeld vnto the Lord the honour due vnto his name Rom. 2. 4. and 2. Cor. 7. 1. else thou shalt wish in vaine that thou hadst abated thy haughty stomacke and humbled thy selfe vnder the mighty hand of God obeyed his Ministers watched for this day but all too late 3. Looke what paine and penance thou wouldst then gladly vndergoe to obtaine saluation if in that dreadfull day it should bee granted thee and doe it now voluntarily assay labour and liue so now in such sort as thou wouldest wish then thou hadst liued in that thou need not heereafter take vp the fooles prouerbe I neuer thought of it else be sure the Iudge will ouer-turne all thy stuffe more throughly then Laban did Iacobs search all the corners of Ierusalem as with a cādle thou shalt be vnable to hide the least thought from him much lesse the originall as actual impieties abhominations of thy sinful life 4 Cōsider that as his promises be most free to all that in due time will accept therof so in that daywil he in iustice most seuerely punish the contemners therof 5. Marke here with me the superexcellent purity and diuine sincerity of Christian religion and the vpright integrity it requireth in euery man and with what exquisite precisenesse it exacteth the same purity in daily practise and therefore see that against the day of death and of iudgement thy croppe be answerable to thy seede sowne Galat. 6. 7. 8. Ier. 12. 13. and therefore setting now and for euer aside all prophanenesse and vnion or communion with the wicked and all wickednesse addresse thy selfe if thou wilt then escape this punishment to lead a pure sincere vpright life according to the contents of the fifteenth Psalme and to the purity and sole sincerity of the religion thou professest for thou now seest that the vngodly shall not stand in iudgement nor the sinners in the assembly of the righteous Psal. 1. 5. therefore approue now thy selfe a wise man striue for this heauenly prize and looke not backe to Sodom with Lots wife when thou mayest escape hell fire the difference betweene a wise man and a foole is a wise man wil foresee a mischiefe ere it come and auoid it but a foole will doe neyther Heere first wee may see what shall bee done vnto the men whom the King of Kings will honour they shall be preferred farre aboue the honour King Assuerus bestowed vpon Mordecai Ester 6. 9. and 8. 15. and 9. 4. for as in great Assises Noble men and men of worth are for honour sake made to sit on the bench with the chiefe Iudge so the Elect as standing below in a place too low for them are now called to sit vpon the seat of iudgement with the chiefe Iudge to iudge the wicked as Luke 22. 30. which passeth all the glory of this world by infinite degrees and yet such honour haue all his Saints and after thence goe to greater euen to life eternall the excellency whereof the wit of man in this life is vncapable and therefore as I haue no tongue to describe it no more haue ye eares to heare it onely let vs beleeue it and neuer cease to pray for it vntill wee come and enioy it and in the meane while seeing the Scriptures as of purpose be sparing in describing these celestiall ioyes I will not be copious in relating them but contain my selfe within my measure and labour to bee wise with sobriety which the Lord grant me to doe The second vse we are to make heereof is this that seeing the ioyes of the Elect and the glory of the Kingdom prepared for them is vnspeakeable glorious and blissefull It stands all men and women vpon to long for it and by all meanes whatsoeuer it cost them to labour to obtaine it and no longer to fixe their hearts vpon this life and world so decoitfull and transitory and if Cleombrotus an Heathen man reading but a booke of Plato concerning the immortality of the soule and the felicity thereof was so rauished with the desire of that estate that to enioy it speedily hee cast himselfe headlong into the Sea and yet Plato beeing a Pagan writ of that subiect but plain naturally blindly vncertainly but we haue a sure Word are taught heereof in Christs owne Schoole not blindely but plainely diuinely and most truly and that not by Plato but by the Iudge himselfe who will not deceiue nor be deceiued and yet are for all that still lumpish at the report hereof and as it were dead our hearts as is to be feared testifying vnto vs that we haue no part in that heauenly Country specially because wee be so desirous and eagre of this life as if soule and body liued and died together without hope of resurrection or eternall life else surely we would as that Marchant and Ieweller in the Gospell sell all to procure it not as Esau resigne our birth-right and all title to Heauen for a messe of redde broath or for a trifling pleasure or profit lose an inestimable good and what are the best things in this world but vanity and vexation of spirit and God forbid that we for such should lose an vnvaluable prize a wise Pilgrime will forbeare all delights that hinder his returne home and reserue all pleasure vntill he come to his owne country and so should wee poore pilgrimes in this strange country cast vp our eyes to heauen our country and iourneyes wished end and be much greeued when by the least meanes wee are out of our way thither and be sure euer to vse the things of this life as a Pilgrime doth his staffe who makes much of it while it furthers him in his way but if it trouble him he flings it away and questionlesse whosoeuer desireth earnestly and perswades himselfe of saluation will little
more too and so the Lord shall bee iustified by the Reprobates themselues The third booke is the book of life that is of mans Election Reuel 20. 12. 15. mentioned also in Psal. 69. 92. Dan. 12. 1. Philip. 4. 3. Reu. 3. 5. and 13. 8. and 17. 8. and 21. 27. and 22. 19. Ex. 32. 32. 34. Isa. 34. 16. Now according to these three bookes the world shall bee iudged whereto may bee added the fourth booke which is the booke of Gods workes which for 2000. yeares instructed the world and by which the holy Patriarkes profited exceedingly witnesse the Patriarkes all from Adam to Moses and also the booke of Iob and that this shall be iudge may be gathered out of Rom. 1. 19. to 26. Psal. 19. 1. c. and 8. 2. c. and these bookes may properly be said to be so many witnesses for or against them that day The Vses then wee are to make of these bookes are these 1. That euery man bee watchfull to study the whole booke of Gods worde seeing we must be iudged by the same that so they may know what to doe and what to leaue vndone wee see theeues though they regard no Lawes nor equity yet vvhen they be attached and see they must appeare at the Assises they vvill be very carefull to peruse vvhat statutes make for them or against them that so they may in that day be able to answer according to Law and by Law plead defend and free themselues and how much more should vve doe so seeing the danger is greater and we know wee shall bee iudged by this booke of bookes especially seeing we are before-hand fore-told and commanded so to doe as Deut. 6. 6. c. Iosh. 1. 7. 8. 2. Then in that wee shall be iudged by the booke of Conscience the great Chancery booke we must be carefull so to liue according to the prescript rule of Gods word that vvee sinne not against our consciences nor knowledge in the word of God for there is no burthen to the burthen of a wounded conscience euer forecasting fearefull things iudgeing and condemning himselfe as Iudas who seeing the greatnesse of his sinne and not of Gods mercy accused and hanged himselfe not able to abide the horror thereof and therfore if our conscience controule vs let vs in prayer reperitance faith new obedience speedily be reformed and quiet it else let vs assure our selues that howsoeuer worldlings say that Conscience is hanged it will reuiue and hang vs for it is resembled to a bawling Mastiffe which thogh at his Masters doore it fall asleepe yet if any awake him he will take him by the throat and so will a wounded Conscience awake when the Lord by any iudgement toucheth it and cause vs destroy our selues for the Conscience is choyce and tender like the Apple of a mans eye the least moate will chafe it and disquiet the whole man and therefore must we charily keepe it as the apple of our eye which is done by eschewing all euill and doing all good wee can to all men 3. In that vve shall be iudged by the booke of life that is if God hath before all vvorlds elected vs to saluation then shall we vndoubtedly be saued else not Now for the making our Electiō sure to our selues or rather for the assuring of our selues that we are elected vve must haue an earnest care to leade godly liues stored with all heauenly graces as Peter exhorteth saying Ioyne vertue with your faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlines c. Make your Calling and Election sure for if you doe these things you shall neuer fall 2. Pet. 1. 3. to 12. for vvee must know that as God called vs to the end that is to bee saued of his owne vndeserued mercy so hee calleth vs to the meanes whereby vvee may come to this end vvhich is by leading a godly life as Rom. 8. 29. 30. Eph. 1. 3. 4. and therefore must vve labour by hearing reading and practising Gods word to serue Gods election and make it sure to our selues that vvee are elected and shall questionlesse be saued but if we contemn the word resist the spirit and regard not to leade a godly life but follow the torrent of the wicked it is plaine we vvere neuer elected and neuer shall be saued but be put out of the booke of life as the Lord said to Moses whosoeuer hath sinned against mee I will put him out of my booke Exod. 32. 33. that is it shall bee euident his name vvas neuer written there and the like speech is in 1. Sam. 2. 30. vvherefore the Lord God of Israell said to Eli I said that thy house and the house of thy Father should walke before me for euer But now the Lord saith it shall not be so for them that honour me I will honor and they that despise me shall be despised So that we need not climbe vp to heauen to see if our names bee written in the booke of life but descend into our selues and examine our liues if wee lead godly liues we are surely elected for else vve could neuer haue the grace to be godly and contrarily The fourth Vse is to contemplate and meditate in a deuout and thankefull heart vpon all the vvorkes of God and abuse them not but conuert them all to the glory of God 1. Cor. 10. 31. and to the good of his Church The next Vse serues for terror to the wicked vvho vvhen these bookes be open and first the booke of life be shut against them that they haue no hope nor helpe to be saued and next vvhen the bookes of Gods vvord be opened and it testifie what a great despiser and persecutor thereof and of all the Articles of the Couenant of Grace therein registred thou hast beene as also of the Preachers and Professors thereof reuiling all good men and blaspheming thy Iudge extinguishing and spiting the very spirit of grace and heereunto thy Conscience as a thousand witnesses will giue testimony and cry vnto God for iudgement and the booke of Gods works yea all Gods creatures but specially the poore widdow fatherlesse and stranger cry against thee for spilling innocent bloud for detaining the hirelings wages for oppressing the impotent and for thy Sodomitry and all creatures rise in iudgment against thee what wilt thou doe for shame and sorrow yea what paine and confusion of face will it be to thee when by the wide and broad opening of these bookes all thy sinnes of omission and commission all thy mischiefes and treacheries thy blasphemies scornings scoffings reuilings buffetings persecutings and all thy indignities done formerly against the Iudge himselfe his Church his Ministers and people with the Sacriledge Oppressions Thefts and Robberies c. shall be all discouered and laid open in the face of all the world yea besides these the villenies which hitherto thou
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
punishment which shall be layed vpon the soule it selfe and all the faculties thereof as the cogitation memory vnderstanding will and affections c. then of the body and of euery member therof for wherein euery man sinneth therein is he tormented But these torments are partly vnknown and so I pray God they may euer be and partly so lamentable that no Christian heart can abide to dwell long vpon so dolefull a subiect and therefore I referre you to others that writ largely thereupon beseeching Almighty God to giue vs all grace to consider wisely and in time of all that hath beene said and to make a ready vse thereof to Gods glory and our saluation and not to run sottishly vpon Gods iudgements denying there is an hell as doe Sadduces Atheists Ideots Infidels and Nullifidians and vngodly liuels whose liues proclaime it 〈◊〉 and 2. such as deny there is any heauen as Epicures Belly-gods Worldlings Sodomites Inordinate liuers idlers out of a calling c. 3. all Theeues Oppressors Sacriledgers poore Cony-catchers 4. all Protestants at large Christians without faith or good workes Selfe louers Hypocrites Mis 〈…〉 cordists Origenists c. but let vs watch and pray The first vse wee are to make of this thirteenth Motine serues to shew how necessary it is for all men to know this principle concerning hell the reward of the wicked that in these respects 1. It bringeth the wicked to the knowledge and feare of God for when they consider the vnspeakeable power that is in the mildest word proceeding from Gods mouth they must needs accuse the hardnesse of their owne hearts vpon which it cannot worke vnlesse it be to their destruction whereas here we see the commanding voyce of God to depart from him to be so forcible and powerfull that neither man nor deuill is able to withstand it but all as slaues from the whip will runne to hell fire and therefore should they now not sin against the Lord whose very voyce is more terrible then hell it selfe and this reason vseth Dauid in Psal. 29. 4. out to exhoxt all men and by name the mighty Nimrods betimes to obey his glorious voyce in his word 2. Satan would perswade all men that there is no hell thereby to set all to worke iniquity without remorse and therefore this doctrine must be often whetted vpon them to feare 3. Most men yea Professors though they can discourse heereof are so wicked euen in the very bosome of the Church and liue so loosely as if there were no hell at all for how few will for feare thereof forgoe on◠houres pleasure or one mite of profit or auoid any temptation Satan can cast at them and therefore needful it is to set before them often what dainty fare they shall finde in hell whether they hasten and if this will not reforme them nothing will seeing it is the last remedy in the Bible vsed to presse men with 4. Were there no heauen to enioy no God to reward no hope of immortality yet should men for feare to burne in hell forbeare now to sinne for vve see how men for feare of temporall penalties forbear to transgresse the Lawes of the land yet Gods lawes penalties nor promises which far surmount these are not regarded heere a felon or traitor may be pardoned there no obstinate malefactor shall and though for a while he respiteth him in this life it is but to reach his hand the higher to let the weight of his stroke in the life to come to fall vpon him the heauier and his deferring is the more to inferre the thicker and surer blowes and of no ill paiment shall he need to complaine that hath the wages of his wickednesse withheld from him in this life to receiue the totall summe together and for euer in hel this would breed in the most valiantest Atheist liuing such a gasping terror and quaking dislike that euer after hee should abhor not onely the least branch of sinne but withall euery thing alluring or aspecting thereto and vvithall should haue hell it selfe pictured in euery corner of his gardens orchards banqueting houses and places of delight in more carefull manner then euer had the Pharisies Gods lawes broydered vpon the fringed Phylacteries of their garments and so would notwithstanding now all parents and superiors doe well their duty it is often to relate to their families the paines ordained in hell fire and so admonish them to beware of that burning place 5. The knowledge that there is an hell is behoofefull in sundry respects as 1. it rectifieth the conscience when the neuer-dying worme gnaweth thereat and signifieth vnto vs that still we haue some vnrepented sinners summoning vs to iudgement and damnation 1. Ioh 3. 20. 2. this should cause vs in all our carriage to misdoubt our actions euery of them and euer setting the Lords blessed word before vs feare him who is able to cast soule and body to hell Math. 10. 38. 3. it should make vs wary neuer to forfeit but still to retaine sure our title to Gods kingdome and therefore be carefull neuer to commit any of those sinnes that depriue vs of Gods kingdome as be in 1. Cor. 6. 9. Galat. 5. 19. Eph. 5. 3. c. 4. It maketh vs thankefull for our Election withall teacheth vs to be careful to obserue the same in the whole course of our liues lest wilfully we relapse and euer feare all our waies Ephes. 1. 3. to 7. 5. This is a forcible meanes to weane vs from the world and all sinfulnesse and to cause vs to hasten to enter in couenant with God afresh and so open a doore to heauen and to all Christs treasures of grace which God grant we doe speedily The second Vse serues for reproofe of such as deny there is any hell and therefore will not watch these be Atheists Nullifidians Epicures Worldlings inordinate liuers malefactors c. but that there is an hell appeares by the aboue quoted titles of hell 2. By our consciences accusing when we sinne 3. the very Heathen in all ages and places how prophane soeuer affirmed that malefactors should to hell 4. Chysostome in his Homelies 48. and 49. and 50. Ad populum Antiochenum confuteth this error And therefore let all men stand in awe and sinne not but beleeue lest they approoue worse then the Deuils who beleeue and confesse it and tremble at the minding thereof Iames 2. 19. The third Vse is for admonition for all men generally that seeing there is an hell and the paines thereof vnspeakable yea so great as no heart can conceiue onely by the names of the extreamest punishments vpon earth as fire brimstone darkenesse death an euereating worme and neuer dying they bee shadowed because vvee can conceiue no soarer nor greater torments all vvorldly torments bee finite and temporall these infinite spirituall pittilesse easelesse remedilesse a paine beyond all paines and greefe surmounting all greefes at the very names whereof the
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