he printed An Herne standing vpon on foote vpon a dead mans tombe or a Crosiers staffe or sheephooke with a stone in the other clawe spying about and ready to fling it if he spied any enemy with this Impresse vnder a Bishop aluding to his owne name which signified so much intimating that a Bishop or Minister must as the Herne bee a continuall watchman ready to encounter with euery aduersarie of Gods truth and euer ouerseeing his charge remembring that a man with one foote in his graue he must die and render account of his stewardship but seeing I my selfe haue more neede to bee instructed of them and who of their owne accord are so wakefull and watchfull ouer their charges seuerally that for want of sleepe their eyes bee almost sunke in their heads and for want of rest their bloud and strength is out worne that few of them liue to the yeeres of the life of their fathers so few and euill their daies be for that they good men voluntarily take more weight vpon them then their weake nature is able to sustaine in so much that the image of death appeareth not only vnder their feete as to the Herne but in their faces also aboue all othermen Thus dying to the world and to all the comforts thereof and liuing to God The Lord God of heauen strengthen them lengthen their daies increase his graces in them blesse their labours and their flockes and make vs euer thankfull to God for them and obedient to their healthful admonitions and instructions And euer blessed bee the Lords holy name who hath multiplied the number of learned zealous Ministers in these our daies and countrey and that in greater aboundance then in any age before vs and those two men of singular hope full of Gods Spirit graced with most excellent gifts whose vertues and holy life in their yong yeeres doe shine farre aboue the gray heires of their forefathers would God we were but halfe thankfull ynough for so admirable blessings The ioy of the whole earth and the gladnesse of all the world that is the blessed hope of the Gospel shineth not a little in their gracious contenances the Lord encrease them a thousand thousand fold and giue them double and triple his spirit that they may be greater then all his enemies and abide euer faithfull that through them the King may reioyce the Magistrates be glad their fellow Ministers be backed and encouraged the people edified sinne abolished Idolatrie rooted out Antichrist ouerthrowne Satan troden vnder foote hell confounded the Gospell highly farre and wide flourish righteousnesse shineth God haue all the glory So be it and the Lord say so too and ratifie it Another vse serues for reproofe of a contrarie generation who in Scripture be also called watchmen but full sleepie and snorting euen at noone-day and therefore may as well be called watchmen of waking ouer their flockes as mountaines of moouing they are blinde they haue no knowledge they are all dumbe dogges they cannot barke they lie and sleepe and delight in sleeping and these greedie dogges can neuer haue innough and these shepheards cannot vnderstand for they all looke to their owne way euery one for his aduantage and for his owne purpose Isa. 56. 10 11. They eate the fat they cloth them with the wooll they kill them that are fed but they feede not the sheepe c. Ezech. 34. 3 4. And whereas the watchmen of Ephraim should bee with my God the Prophet is a snare of the fowler in all his waies and hatred in the house of God Hos. 9. 8. That is they should bring men to God and not to be a snare to catch and pul them from God which is abominable and what more lamentable then to see them so hard hearted that though the children crie for bread yet no man breaketh it vnto them nor affoord them on graine of salt to eate with their meate and yet as they bee improperly I grant called watchmen so are they caâ—led the salt of the earth Math 5. 13. And therefore should season the carnall and vnsauory soules of their people else they themselues are no better then vnsauorie salt If a Gentlemans table be laid and ouercouered with aboundance of meate and varitie of dishes yet if the meate be fresh and no salt vpon the table to what vse serueth all that prouision but to cast it to dogs salt is it that seasoneth all things so if a Minister come I will not say to Church and season not the soules of the people with the salt of the word but if he come to a Gentlemans house and sit at table if hee season not the company with the 〈…〉 rie salt of his diuine knowledge what is hee but the shame and disgrace of the company and contemned yea cast out and troden vnder foote as vnsauorie salt Whereas he ought both at Church and at home and else-where with this spirituall salt couer and cure the putrifactions and diseases of the people For heare it fareth with men liuing as with beasts dying which anone putrifies scrawle with wormes stinke and serue not for mans vse vnlesse in due time they be wisely and carefully salted so man when by sinning he looseth the life of God and becommeth wholly earthly minded hee forthwith begins to stinke and to scrawle with the wormes of carnall lusts and sensualitie with beastly and diuellish affection which not only fill the heart and soule but withall most fearefully come out at the mouth in scurilous filthie talke horrible and blâ—sphemous oathes and cursings and at the hands feete and whole body in most vngodly gestures actions and behauiour Whereby hee is vnsit for the table of his heauenly Father vnlesse the faithfull Minister forthwith steppe in and ouercouer it with his salt and so sweeten and purifie it againe else will all whoope at this vnskilfull cooke that spoileth all his Masters prouision for want of salting it in due time and who if he saw a Goliah come to a towne with full intent to murther and kill all the people therein would not rise against him but this is a murthering of the soules of a whole Parists if the Lord giue them not the more grace to prouide for themselues What more treacherous then to set a man a watchman ouer a citie who for a bribe will open the gate at first to the enemie to slay and spoile all and doe not these by their sleepie silence open for sinne and Satan to seaze vpon Christs inheritance regarding nothing but their priuate commoditie thinking when they enter vpon a liuing they enter vpon a farme to liue vpon or a flock of sheepe and yet watch not herein not so well as the shepheard of Bethlem did ouer their sheepe Luk. 2. 8. And who seeth not how foolish and dangerous it is to set vpon the walles of a citie besieged by the enemie a drowsie sleepie and sluggish watchman who can but snort all night in the
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
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
and brauest building in all the world for besides that all Kings and Princes of any name and fame sent gifts to adorne and enrich it Herod wonderfully repaired it the building was of white marble stones which were each of them 25. Cubites long eight Cubites high or thicke and some 12. Cubits broad c. whereof read Iosephus Antiq. lib. 15. cap. 14. and deâ—â—llo And lib. 1. cap. 16. and lib. 7. cap. 10. and Iosephus Ben Gorion in Hist. Heroid and Hegesippus lib. 1. cap. 35. de excid vrb and lib. 5. cap. 42. 43. where it is said of Titus that Mirabatur saxorum magnitudinem metalli â—itorem vâ—â—ustatem operis gratiam pulchritudinis nec immerito tantam fuisse â—oti celebritatem vt eo ex loâ—â— omnibus conueniretur quia tantum non nisi summi Dei crederetur esse Domicilium c. But our Sauiour answering sayd vnto him seest thou these buildings There shall not be left one stone vpon another that shall not be throwne down Thereby signifying vnto him that no strength is able to withstand the Lords iudgements how fortified soeuer Then as he s 〈…〉 pon the Mount of Oliues ouer against the Temple for hee neuer entred into it any more Peter and Iames and Iohn and And 〈◊〉 asked him priuately when these things should be c. Mar. 13. 1. to 5. and of the end of the world Math. 24. 3. which they thought wold come together with the destruction of the Temple whereupon our Sauiour most graciously foretelleth them 〈◊〉 Of the Iewes calamities fore-going the destruction of the Citty Mark 13. 5. to 14. 2 Of the flering of the Cittie and Temple vers 14. to 24. Lastly of the end of the world verse 24. to 33. Then to prevent all dangers ensuing he exhorts them to watch vers 33. to 37. lest they should take this aduice to be giuen them foure only he telleth them that this exhortation of watching appertaineth to all men as well to people as Pastors Now the former part of this prophesie came to passe iust 40. years after Christs Passion in An. Dom. 73. 1 And that 1. because they regarded not the time of their visitation though the Sonne of God with weeping eyes besought them Luk. 19. 41. Mat. 23. 37. 2 They refused the Messias to raigne ouer them saying they had no King but Tiberius Caesar Ioh. 19. 15. and preferred a murtherer before him Math. 27. 20. Luke 23. 18. Act. 3. 14. 3 They bought and sold at a most vile price the Lord of glory Luk. 22. 5. Acts 1. 18. according to Zac. 11. 13. 4 They crucified him to death after which time they enioyed not one merry day but were more and more vexed and oppressed by the Romanes vntill in the end they were all in a manner destroyed notwithstanding their strength and fortified Temple the miracle of all the world And therefore this should bee a faire warning for all to bee carefull to walke with their God onely As for the second part of this Prophecie which concerneth the day of Iudgement let vs be assured that in his due time it shall be fulfilled and that as the Lord in full iudgement executed his wrath against the Hierosolomits for their contempt and Apostacie he wil likewise in that day take vengeance against al his enemies who will not haue him to raigne ouer them regard not the time of their visitation sell God himselfe and their soules for the vncertaine loane of this world and with their vngodly liues crucifie to death the Lord of glory neither shall the glory of this world nor pompe of wealth number of friends nor their sinfull lusts and vanities in that day deliuer them no more then the great stones of the Temple their inuincible buildings protected the sinnefull Iewes from their enemies and therefore let vs watch and be wise The Doctrine that we are of the premises to collect before I descend to the exhortation is this That we are not 〈◊〉 our hearts nor eyes vpon any worldly thing wherein is no helpe Seeing all is but corruption and shal we wot not how soone by fire from God be vtterly consumed as was Ierusalem the Temple but wholly and onely vpon heauenly things and the means leading thereunto the proofs be these Salomon crieth that all is vanity of vanities and vexation of spirit and the summe of all is to feare God and keepe his commandements for God will bring euery worke into iudgment and euery secret thing whether it be good or euill Ecclesiast 1. 2. and 12. 13. 14. Loue not the world neyther the things that are in the world If any man loue the world the loue of the Father is not in him c. the word passeth away and the lust thereof but he that doth the will of God abideth for euer 1. Ioh. 2. 15. 16. 17. The day of the Lord will come as a thiefe in the night in the which the beauens shall passe away with a great norse and the Elements shall melt with feruent heate the earth also and the workes that are therein shall be burnt vp Seeing then that all these things shall be dissolued what manner of persons ought yee to be in all holy conuersation and godlines 2. Pet. 3. 10. 11. so Thess. 1. 7. 8. â—am 4. 4. and 1. Peter 1. 24. 25. c. 2. Cor. 5. 10. 11. The first vse wee are to make heereof serues â—oradmonition to watchfulnes for if as in the aboue named testimonies this sinfull world and all therein be but vanity and corruption and shall shortly be fired then is it high time for all sorts of people to see to their soules and to their sinnes that they in that day be not consumed with the fire of Gods wrath and of hell but the while labour by all religious means to be sanctified and purified that as Daniels companions walking in Nebuchadnezzars Ouen vvithout harme we may stand vpright before the Sonne of God filled with the fire of Gods spirit and loue which blessed fire blessed Lord kindle in vs continually The second Vse serues for instruction for the vse of worldly wealth for we see in what short time eueÌ„ within the space of seauen Months this noble Citie and royall Temple full of worldly pompe iewels riches honor and glory was connerted to dust and ashes So that now it is not knowne where this Temple was founded vpon not one tagge of all the wealth thereof is any where to bee found This meditation should teach vs moderation in diet apparell building and hoording vp for hereafter why but because wee see all is corrupt transitory and vanitle of vanities which shortly it may bee ere seauen Moneths come about will not onely be fired but cause thee be cast to hell fire and so thy vanity of vanities will bring thee to misery of miseries Now then tell me were not hee more then mad
morning tels his dreames as they in Ierem. 23. 25. 28. I haue dreamed I haue dreamed c. This sinne is so hainous before God that hee in this life to say nothing of that to come punisheth it with on of the greatest plagues as can be named to wit with blindnesse of minde hardnesse of heart and sleepinesse and want of feeling of the sin euer pleasing themselues herein and condemning painfull labourers 〈◊〉 more busie then is cause yet no watcâ—man so slouthfull as will sleepe whiles his captaine is present in the campe but Christ is present euer with his drawne sword Ioh. 5. 14. And walketh in the midst of the seuen golden candlesticks still crying to euery Peter louest thou mee feede my sheepe feede my lambes feede by word by life by hospitalitie c. Andlo Hanniball is at the gates and darest thou sleepe in this caâ—â— Godly was that Minister who at his first entering vpon his charge began to make his graue to minde him of his charge speedily to be discharged and of his mortalitie that he was to die and come to iudgement and answer for his Baâ—lywick and withall appointed a watchman to ouerwatch him and cry daily to him finish thy graue for death hastneth for thee Whose example I would these bould fellowes would imitate and that their people would awake these sleepers and crie to Archippus Take heede to the Ministery that thou hast receiued in the Lord that thou fulfill it Coloss. 4. 17. The â—aâ—t vse serues for terrour to a worse rort of people then these who kill and murther both the watchmen that the Lord set vpon the walles of Ierusalem and together with them the people they watch ouer in a word Ministers and people committed to their charges in taking from them that holy tribute which God himselfe at the first establishment of Church gouernment gaue his Ministers for their seruice in the Tabernacle of the Congregation and made it a law to continue for euer as appeareth plainly in Numb 18. 20 21 22 23 24. Iosh 13. 14. Lâ—uiâ— 27. 30 31 32 23. And because this allowance was to scant godly men bought and gaue lands for euer Likewise Deo Ecclesiae for vpon those termes their Charters run now these also are taken away whereby Gods Ministers are robbed pressed downe kept in plaine beggery and contempt vnable to releeue themselues or to furnish themselues with necessaries for their calling and so consequently the people are for nothing robbed of the tenth part of their goods vnder colour of paying them for the seruice done for them in the Church of God when they doe nothing in the Church but rather are enemies to God to his Ministers and to the poore people who by reason of this want die Atheists for want of preaching and instructing them in the Lords waie and the greater is this sinne because few regard it and so many are accessarie to this sinne that to speak against it is to make warre against all the world and yet we see otherwise the greater the insurrection is the more is the danger specially when men robbe and inuade the King of heauens liberties and territories this threatneth vniuersall destruction as in the old world the sinne of the Sodomites c. and of the Cananites and Iewes Nay this sinne is so glazed and siluer guilt ouer that none can spie nor suspect the mischiefe thereof much lesse are able to preach against it Sathan vsing so all his skill to couer it as a sinne of sinnes and a sinne that deceiueth many otherwise very godly men which if they saw the horriblenesse thereof would neuer touch it to gaine a thousand worlds saue they only as suffer it and are robbed and vndone by it yea these hiue robbers besides the depriuing of people and Ministers of their goods that they keepe vnder their feete both Ministers and people that they shall not mute once against their Sacriledge lest these drone Bees sting them to death and whereas all men make title to Gods Church and thereby contribute some portion to the maintenance of Gods seruice they blush not to bragge and vaunt that God nor his Church shall haue a pinne from them whiles they liue of all they possesse nay they will take and snatch from God and his Church by force all possibly they can and what title can such haue to God or holy Church that impudently without law to robbe both A lamentable case that couetousnesse and ambition should so ouersway any bearing the name and nature of a man much more of a Christian that to puffe vp himselfe in pride and contempt of God and his ministery and to prinke his wife and children in sinfull brauerie riot and excesse idlenesse and sensualitie should make no conscience to bath himselfe and his posteritie in the bloud of his brethren yea the knowne price of Christs sacred bloud and that in all ages and for euer too we say and see it by daily experience that bloud will haue bloud and the Lord himselfe saith so to in those that but kill mens bodies only as we see in Ahab and Iesabell in Naboths matter but what shall become of such as kill men women and children soules and bodies and so farre forth as in them lieth send them to hell fire Dauid would not drinke of the water fetched from the well of Bethlem because it was the bloud of three men that went in ieopardie of their liues for it but they eate and drinke the bloud of infinite numbers yet make no conscience nor scruple thereof 2. Sam. 23. 15 16 17. The last of the tenne plagues of Aegypt which was the soarest of all the rest was the killing of the first borne of man and beast for then Pharaoh rose vp in the night he and all his seruants and all the Aegyptians and there was a great crie in Aegypt for there was not on house where there was not one dead c. Exod. 12. 29. to 34. but this is much more fearefull and lamentable whereby these Church-champions staruing persecuting and molesting with an implacable secret hatred the Lords watchmen and stripping them of that God gaue them not only one in euery house but euery on in euery house of euery Parish they set foote in is vnmercifully and cruelly slaine and that not only in bodies but also if Gods mercies preuent not in soules too Ioptah tooke this a strong plea against the king of Ammon Iudg. 11. 24. that as he ought rightfully possesse that which Chemosh his God had giuen him to possesse so Iphtah and Israel ought to possesse what the Lord their God gaue them and by like consequent may wee so reason looke what allowance the Lord gaue vs and ours for euer that ought we to enjoy but hee gaue vs this holy tribute and therefore ought we quietly enioy it vnlesse by expresse word hee reuoke this donation which he neuer did But if you answer that this is true if we
comming as it were flying vpon the wings of these signes Luke 17. 24. to 31. which cannot but be exceeding frightfull to vnbeleeuers In earthly Assises there is euer an appointed time summons are sent abroad sufficient time of preparation granted that the while maâ—efactors may procure friends or pardon but heere is neyther day respite nor warning to King nor Keysar to Pope nor Prelate but it rusheth vpon vs when we lesse would euen as a theefe in the night while people are asleepe in sinne and that suddenly too that the foolish virgins haue no time to trim their lamps nor the Pharisee to say his long loud prayers nor the Sadducie to recount his errour in denying the resurrection and iudgement nor the hypocrite to repent of his dissembling nor the Atheist Epicure worldling swaggerer and swearer once to cry God for mercie but now in poste-haste in the twinkling of an eye at the sound of the trumpet appeare they must bee they ready or vnready a sharpe and short warning God wots to such as neuer thought of any such businesse this suddennesse is to the wicked the very doore and beginning of hell oh happy might they be if now they might trudge directly to damnation and not see the Iudges face whom they buffeted and whose blessed body they sundry waies pierced oh that they might now hide themselues in the dens and in the rockes of the hills or that hils and rockes would fall vpon them and hide them from the face of him that sitteth on the throne and from the wrath of the Lambe for the great day of his wrath is come and who is able to endure Reu. 6. 15. 16. 17. Oh how suddenly doth this trouble heauinesse fall vpon them as a storme and their misery like a tempest Prou. 1. 27. Oh what vnexpected speediness is this that he hasteneth ere they had space to point at him with the finger and say Lo there he commeth alas alas what shift can they make in this narrow strait how shall they answer there so many inditements but they should know that they formerly had sufficient warning by Henoch by Moses by the Prophets by the Iudge himselfe and his Apostles and Ministers in all ages by iudgements temporal as afflictions sicknesses signes and wonders death and all the messengers thereof but then they despised scorned all Prou. 1. 24. Isai. 65. 2. and to despise holy admonition is to despise him that in loue sendeth him the vvarning which how heauy a practise it is appeareth by Gods heauy iudgement vpon Balthasar who made no vse of Gods iudgement vpon his Father and therefore befell it vpon himseâ—fe Dan. 5. 5. Luke 19. 27. and full iust it is that such as refuse the Lords proffered mercy pardon and peace should feele his iustice and prepared iudgements and if a theese cannot abide a priuy search let him forbeare stealing then hee need not feare it if thou canst not abide to heare of Christs sudden comming to iudgement then watch before hand he cannot come vnexpected and vnprepared to thee else what King thinke you would take in good part to be denied lodging or entertainment at his owne subiects hand though hee came sodainly much lesse if he sent him warning before-hand of his certaine comming though the very day were vncertaine to himselfe if such after such faire warning should shut him out of doores ought he not to proclaim him a traitor and should not the Lord in equity doe the like to vs seeing he is so often fore-told of his sodaine comming If a theefe should foretell that hee one night or other he wist not when would come to rifle and robbe their houses they would watch well appointed euery night yet that losse would be nothing comparable to this Let them then know that as nothing better expelleth sloth then the certainety of dangers imminent as is this of Gods comming to iudgement so nothing moueth watchfulnesse sooner then the vncertainety of the time when these dangers shall come And therfore to presse and imprint th 〈…〉 principle into our soules our Sauiour compareth his sodaine comming to iudgement to the daies of Noah Lot when in the middest of their iollities sudden destruction came vpon them Math. 14. 37. 38. Luke 17. 26. 28. 2. To the comming of a theâ—fe in the night to robbe 1. Thes. 5. 1. 2. who neuer giueth warning before hand when hee intendeth to come for did he then the Master of the house would watch Math. 24. 44. Mar. 13. 35. 3. To a lightning Luke 17. 24. then which nothing is lesse expected nothing more sodaine more fearefull nor yet more hurtful none can preuent it before it commeth and after commonly ensueth a fearefull thunder-clappe so this great day comming vnexpected can by no power of man be stopped and beeing come after followes the frightful thunder-clap of Gods eternall curse against reprobates 4. It is like to a snare Luke 21. 35. because as birds when they lesse doubt are sodainly snared and stifeled so the wicked when they be most secure in their excesse and ruffe of security as Nabal in his feast Balthasar in his sumptuous bâ—nquet Dan. 5. 5. then this day as a snare catcheth and stifeleth them al. 5. Paul resembles it to a woman in trauell 1. Thes. 5. 23. which be she Lady Queen or Empresse shee shall not scape her labour nor delay one day nor houre but must yeeld and bow thereto as well as the basest beggar and so must all yeeld to this summons no friend no worldly treasure no intreaty will exempt only due watchfulnesse will secure them Obiect But alas if it come thus suddenly who possible can prepare him for it Many things are to be performed at that very instant as to pray his Maiesty not to enter into iudgement vvith vs now to remember his gracious couenant and promises made to vs and now to giue vs his spirit to comfort vs his Angels to guide and helpe vs and himselfe to strengthen vs but this suddennesse excludes all I answer Salomon telleth vs of foure impossibilities yet by watchfulnesse performed as 1. to know the way of an Eagle in the ayre of a Serpent vpon a stone of a shippe in the sea and of a man with a maid Pâ—ou 30. 18. 19. yet albeit a man know not the way of an Eagle in the ayre to beware of him yet come be what way he will a wise man will see to his Poultrey and though he see not the way of a Serpent vpon a stone to beware of his stinging yet will he see to his footing that he tread not vpon him nor discerne the way of a shippe vpon the waâ—es yet will hee see to his beasts and cattell that they become not a pray for Pyrates And finally though hee is not to suspect any harme betweene a man and a maid yet will hee see to his daughter that shee be not defiled by any man So
though it seeme vnpossible for vs to know at the instant Christs sudden comming yet if wee bee wiâ—e wee will watch and pray and set all things in as good order as if now hee were comming and at the doore And so farre of this third Motiue The fourth Motiue to watchfulnesse is to consider the manner how they shall rise to iudgement and to meet the Lord in the clouds which the holy Scriptures teach vs to be thus The Iudge will send his Angels with a great sound of a trumpet and they shal gather together his Elect from the foure â—â—indes and from the one end of the heauen vnto the other Math. 24. 31. Ioh. 5. 28. 29. and 1. Cor. 15. 52. and 1. Thes. 4. 16. for as God now in his Church by his Ministers who cry aloud lifting vp their voyce like a trumpet Isa. 58. 1. and speake to them to liâ—â— and raise them vp from the deadnesse of sinne and gather them to Christ so in the last day will he speake vnto them in the voyce of the Archangel and in the trumpet of God to gather them to himselfe that such as had part in the first resurrection Reuel 20. 6. might haue now their part in the second The Vse heereof â—â—rues to forewarne and fore-arme aâ—l men in the feare of God to make a carefull conscience of their waies for though they dâ—e once rot in their graues yet must they rise to iudgement and then shall it be our only comfort to heare the voice of the Arch-Angell awaking vs out of our beds to come before our Sauiour and with him to enter into his glory for now shall the body bee released from the prison of the corrupt graue and as Ioseph to appeare before Pharaoh Gen 41 14 be newly attired in robes of glory and ioyned againe to his soule ioyfully appeare before the Lord whereas the wicked as those tares bound in bundles to be burnt shall be drawne and haâ—â—d as theeues and malefactors to the barre to be arraigned and condemned to hell fire Math. 13. 30. And so farre of this fourth Motiue The fift Motiue to watchfulnesse is the generality of this iudgement for all shall appeare before the iudgement sâ—at of God Math. 25. 32. Ioh. 5. 28. 9. Rom 14. 10 2. Cor. 5. 10. Acts 24. 15. Reu. 20. 1. 13 and 1. 7. and is figured in Ezech. 37. 2. 3. rich and poore olde and young none shall bee priuiledged the Priests shall not claime sanctuary nor the people begge exemptions nor the bidden ghuests coyne excuses no bribing of the Angells and Summoners no answering by Proctor no appearing by Atturney the Iudges themselues must this day stand below to be iudged the Lawyers are put out of Plea the Popes who absolued prodigally all others must now begge for pardons for themselves no demurres admitted nor appealing to Generall Councells or higher Courts this being the highest of all others the husband shall not answere for his wife nor the father for his son nor the mother for her daughter nor the nurce for her babe in the swathes all must personallie appeare yea euen those which were burned to dust ashes and after their ashes were scattered abroad with the winde and part spread vpon the waters that they should neuer rise again as Euseb. Eccles. lib. 5. c. 1. yet all shall rise and that day onely Adam shall see all his posterity And if but one had beene exempted from this appearance thou mightest conceiue some hope to bee absent but seeing all must appeare prepare to meete thy God O Israell Amâ—s 4. 12. for vvho that day hath oyle enough for himselfe or is so iust that he may entreat for others this vvere not only supererogation but superarrogancy and what place dare habour a Shebâ— against Dauid a traitor against his King a runnagate from his Master and a Ionah from the Lord if the Angels be iudged shall men looke to escape nay as Iael Sisera euery creature is ready to take part with the Lord of Hosts against his enemies insomuch that the graue sea death and hell vvill that day deliuer vp their dead and conceale not any from him and which is worse and mark it O thou wicked man thou must rise and when thou appearest in iudgement thou shalt shew thy selfe as sinfull and wicked a man in the presence of God and all the world as presently thou liuest here shalt be at the time of thy death shalt bring with thee al the abhominations of thy sinfull life and death to iudgement so that all that shall behold thee shall pointing at thy filthinesse say behold the man and his workes for thy body dying shall rise an vngâ—orious base and shamefull bodie full of corruption yet immortall and thy wretched soule as it departed out of thy body full of sinne and shame so shall it rise againe and therfore consider if thou wouldest now bee loth to be rapt thus in thy ragges of sinne and in the case thou presently standest to iudgement then fall not now to amend thy life else thy abhominations all as a dogge his Master will trace yea goe before thy face to Gods tribunall for it is not the graue nor any fire but onely the bloud of Christ that shall clense thee from thy sinnes and make thee accepted of God 1. Ioh. 1. 7. now is the acceptable time now is the day of saluation now is ife eternall by thee eyther gotten or quite lost thinke vpon it and watch for it But here against the reprobate cauilleth and saith â—ush this is a tale the case is not so hard but a man may make some shift I am but low of stature I will couch downe and hide me and how then can I be seene or missed in such a throng and multitude and in so busie a time Yet consider thou Gods word in Psal. 139. 1 6 7. Ierem. 23. 24. Obad. 6. 3. 4. Amos 9 1. 2. 3. Reuel 6. 15. 16. 17. and 20. 13. Ecclus 16. 17. and thou shalt finde this fancie vnpossible and that nothing will nor can hide thee from the all-seeing eye of the Lord and seeing nothing workes thee this dayes shame and sorrow but thy sinnes then amend now whiles thou art here in this life by true repentance faith and new obedience and he will both cure couer all thy sinnes for Christ alone is the place to hide thee in he will preserue thee from trouble he will informe and teach thee in the way wherein thou shalt goe and he wil guide thee with his eye and thus shall euery one that is godly make his prayer vnto him in a time when he may be found but in the great water-flouds they shall not come nye him Psalm 32. 1. to 10. this is the onely place to hide thee in euen vnder the wings of Christs merits and mercies there and no where else shalt thou bee full secure But the Gauiller
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
more of heauen then any of vs yet the thinking of that country much encreaseth his sorrow and so will it be to the wicked in the midst of their iollities a sting in their soules as a tart sawce making their sweetest melodies sowre deadly If this meditation were holpen with the light of a liuely faith it would as Elishaes salt sweeten all the waters of Iericho and as Elias fiery Chariot soone lift vs vp to heauen and the vvhile make al the bitter pains of this life comfortable to vs for if the loue of Lands and desire of Riches cause the paines taken for them to seeme nothing vvhat should the loue of Heauen effect in our soules should vvee for this Countrey refuse any toyle vvee know how all condemne Esau for selling his birth-right for a messe of redde pottage and what are the very best things in this world but vanity and vexation of spirit and God forbid wee should loose our birth-right in heauen for the loue of vncertaine pleasures a wise pilgrime will forbeare all delights that hinder his return and reserue all pleasures vntill hee come home and so should we else we will not come thither in haste Abraham obeyed God calling him out of his country Heb. 11. 9. because he looked for a City whose maker was God and Paul vvas content to beare all afflictions because hee looked for things that were not seene 2. Cor. 4. 17. and 5. 1. 2. and vvhosoeuer assureth himselfe of heauen will little regard this sinfull life which one point should cause worldlings to looke about them The second Vse serues for thankefulnesse to our good God for redeeming vs from hell and all miseries whereunto by our sinnes and the sinnes of our sorefathers we had wretchedly plunged our selues and of his vnspeakeable loue and mercy made vs his elect children heyres of his kingdom and if thou take this to be but a slender benefit then coÌ„der what a damned soule would giue if he had wealth to be thus freed and do thou now the like for by nature thou wast the childe of wrath as well as hee Ephes. 2. 3. And therefore if Noah escaping the Deluge wherein millions were drowned and Israell deliuered from Pharaohs tyranny and Dauid from Saul forgat not due thankefulnesse much more ought wee deliuered from the flouds of Gods wrath tyranny of Sathan and cruelty of all enemies yea and from the euerlasting paines of hell be euer thankefull in this and the life to come for this most gracious deliuerance and blessed aduancement to his holy kingdome in heauen The third Vse serues for comfort to the Elect which goe to euerlasting life and to heauen and that in three respects 1. Of the ends why eternall life was ordained 1. that God might manifest the riches of his grace to his Elect 2. that the godly might enioy the full fruits of Christs death and the promised rewards of their labours and indignities in this life sustained 3. that they might magnifie the great vvorkes and mercies of God wrought for them 2. In regard of the effects of eternall life 1. that they may be as the Angells of God Math. 22. 30. not in substance but in conditions 2. that wee may be made partakers of the dignity of Christ in his three offices as Kings Priests and Prophets though not in the same excellency 3. In regard of certaine degrees of heauenly ioyes vvhereof the first degree of our comfort and ioy shall be in respect of the generall resurrection 1. For it shall bee a ioyfull day to vs. 1. For the Angells will awake and comfort vs in the Lord. 2. Ioyfull it shall be for that our soules and bodies separated by death shal now againe be ioyned together and glorified together eternally 3. Ioyfull shall it be in respect of the holy communion of Saints whereunto we shall be ioyned to praise the Lord. 2. A second degree of glory will this he that wee shall appeare before Christ our Sauiour be absolued and sit vvith him to iudge the wicked enter vpon his sweet promises of eternall life 3. A third degree of glory is that he will iustifie and saue vs from our sinnes 4. The fourth degree of ioy is in that wee shall be honoured with the dignity of Iudges 5. A fift degree is after we haue thus triumphed and troden our enemies all vnder feet in most glorious and triumphant manner we shall with Christ our head and all his Angells and Saints goe to life eternall which is the end of all our wishes and desires where for euer we shall enioy the presence of the holy Trinity where the inhabitants of the heauenly Ierusalem bee all Angells and Saints for Nobility all the Sonnes of God for vnity brethren for wisedome and knowledge all taught of God for experience they al ouercame the world for multitude they cannot be numbred for amity they liue in coÌ„tinuall peace their work praising seruing the Lord for piety they keep a perpetual sabbath euery day an holy day to the Lord. 6. The 6. degree is in regard of our continuance in heauen which is euerlasting without end but if these ioyes had had an end then had it not been an heauen but it is eternall without end greefe wearinesse oldage or any corruption for vvhen Death is swallowed vp in victory how possibly can wee die our Sauiour being life it selfe 7. The seauenth degree is that the Lord will poure into our soules and bodies all the communicable graces of his Spirit for when we are vnited to Christ our head and then by vertue of this vnion and communion mysticall wee be in all created gifts and graces belonging vnto all and euery part of our soules and bodies like him but not in the same degree 8. The eight degree of ioy is a freedome from all miseries whatsoeuer belonging to body and soule and in stead thereof be enriched with the contrary blessings which the Lord grant vs. And thus farre of the thirteene Motiues for watchfulnesse against the day of iudgement and of the timely vses wee are to make thereof Hauing dwelt thus long vpon these Motiues I will now draw in my sailes and hasten to the shore exhorting euery man in the Lord that as this triple watchfulnesse is necessary and concerneth euery man that euery Christian particularly watch and prepare himselfe accordingly for while the arrows of the Lords wrath flie ouer euery mans head and are not yet fallen euery man may see and prouide for himselfe and escape were it proclaimed that for some priuy fault onely known to himselfe the King whole life the Lord long preserue would execcute in euery town some 100. â—0 or 10. persons nay but two in euery towne whom pleased him all would feare and by all meanes labour to exempt and secure themselues least he should be one of that number but we know that the fewer number in euery Towne or Hamlet shall bee saued Mat. 7.
A DISCOVRSE OF CHRISTIAN WATCHFVINESSE Preparing how to Liue how to Die and to be discharged at the Day of Iudgement and so enioy Life Eternall By IOHN ROGERS Minister to the Church of Chacombe in Northhampton-shiere Habbac 2. 1. I will stand vpon my watch and will set me vpon the Towre and will watch to see what he will say vnto me and what I shall answere when I am reproued LONDON Printed by William Iones dwelling in Red-crosse Streete neere Saint Giles Church 1620. TO THE WORshipfull and religious Gentleman Master Thomas Bigges Esquire and Iustice of the Peace and Quorum in the Countie of Worcester And to the Worshipfull and right vertuous Gentlewoman Mrâ—â— Anne Bigges his Wife grace mercy and peace from God the Father in Iesus Christ our Lord. Worshipfull Sir WE reade that when a certaine Lacedemonian Phylosopher had made a New Booke and was about in open hearing to recite it as the manner then was Antaloides demanded whereof the argument was who answering that it was of the praise of Hercules replyed But who dispraiseth him intimating it a needlesse worke to praise whom all men admired So I occasioned to declare my hearty affection to your Worsh for sundry extraordinary fauours which could not be performed without relating of many excellent vertues wherewith the Lord graced you I considering these premisses in the very enterie retired lest I should seeme to vndertake an vnnecessary labour in commending whom none dispraised Wherefore diuerting from this purpose I tooke it more beseeming for me to ioyne and â—oy with such as congratulate and praise God for you who in these your greene yeares endued you with such pietie wisedome and grauitie which few of gray haiâ—es in our Country attained vnto whereby for your place and Worshipfull calling you in executing Iudgement and Iustice releeuing the Fatherlesse and Widdow doing good to all and iniuring none of all sorts are highly magnified drawing as with a secret Load-stone the hearts and prayers of your people vnto you and for you and which is the Crowne and Garland of all vertue and generositie approue a sincere fauourer and furtherer of Christs holy Religion and the professors thereof Many for glory of the World become famous Common-wealths men but few for the glory of God approue good Church-men and Religious Gentlemen for al-be it in policie they can afford braue salutations and reach the hand to some rare Preachers yet is it but as Sauls fauour to Dauid by fits and fashions being at continuall warre and hatred with their owne Parish Ministers which made it a Prouerb That Gentlemen are Venison in Heauen but howsoeuer they take Religion to be but a foolishnesse and a base slauery to serue the Lord yet is there not any thing that more honoureth a Gentleman or Nobleman then to be a faithfull professor of Religion and vpholder of his Ministers as to your cost you doe which causeth them take vp Pauls prayer for you and yours The Lord giue mercy vnto the house of Onesipherous for he often refreshed me and was not ashamed of my chaine which shall one day doe you more good then tenne thousand worlds to the wicked and irreligious For howsoeuer they bragge in the depth of their sensuality that they can be godly when they lâ—st and will the while bathe themselues in impiety yet try it who please and I would it would please them to try and goe through therein they shall finde it an harder matter to become truly Religious then they thinke which I speake not to discourage any from being godly for God will sweeten and make casie the way to all that seeke his face but for your comfort and the high commendations of all Gods Elect who for sake all with Peter and Paul for Christ and account them but dung And let them know that for men and women abounding in all worldly contents to forsake themselues their ease their wealth their pleasures and profits and to giue themselues wholly first to God as did the Macedonians and then for his sake to his Church deuoting themselues wholly to his Worship and seruice whatsoeuer it cost them not only to the losse of their goods but also of their liues if the Lord call them to it is an extraordinary grace and vnspeakeable gift of God for which they are euer to be thankfull vnto the Lord for vnlesse God had by the mighty grace and power of the holy Ghost wrought this admirable worke in their hearts they could not possibly get that great victory against their owne selfe-loue Couetousnesse distrust in Gods prouidence and promises yea against the very power of the Diuell himselfe and all his complices who with vnited forces labour to hinder this worke which they see bringeth so great glory to God credit to the Gospell and Saluation to mens Soules But blessed be God who from among many seâ—ected you to this high calling making you heire not onely to your Worshipfull Parents possessions but also to their piety and godly profession And albeit the Lord for causes best knowne to himselfe hitherto maketh you childe-lesse yet to his glory and your comfort hath hee made you and your most vertuous wife parents of your spirituall children which saith Ambrose are farre better then any carnall posterity or names of sonnes and daughters In which respect may it truely and comfortably be sald Blessed are the barren and reioyce thou barren that didst not beare c. for the desolate hath more children then the married wife c. so that as King Cyrus when Lysander the Lacedemonian Ambassador saw his Orchard called the Paradice of Sardis and admiring the highnesse and straightnesse of the Trees and how euen the rankes were set quadrangle-wise demanded who had so set them he answered These trees haue I planted these rankes haue I deuised and many of these plants haue I set with mine owne hands So when you in the great Day of the Lord shall appeare before God accompanied with all these your spirituall children whom you your most gracious wife haue begotten and nursed vp to your Christ and he demand of you who these multitudes be you shall ioyfully answere These thy Ministers wee euer countenanced cheered and contributed vpto to these Widdowes and Orphanes vvee haue beene as Father Mother these poore afflicted haue we releeued and many of these haue we brought vp in our owne house and all thine elect people haue we euer louingly embraced Whereunto the Lord of glory shall answer Well done good seruants and faithfull enter into your Masters ioy Which the Lord grant you both to doe for these indeed are the right Hounds and Hawkes as Alphonsus King of Arâ—â—gons telleth an Ambassador desiring to see his hunting Hounds where with all good Nobles and Gentlemen should hunt for the Kingdome of Heauen euen Christs poore afflicted members And as Bâ—naiah and the people tell king Dauid of Salomon