22. 23. Luke 13. 23. 24. and euery mans conscience telleth him that if the Lord should call him to iudgement vpon a sodaine he should not be able to answere him one to a thousand Iob 9. 3. and 40. 4. 5. and 42. 3. and that there is no way but by carefull watchfulnesse to escape this doome and yet our eyes for all this are heauy for sleepe as were the eleuen Apostles in their greatest danger who could not watch one houre with Christ or if a lying Wizard should foretell that of many that passed that day ouer a bridge one should drop ouer drown all the passengers would see carefully to their footing though he were but a lier but when the holy Ministers out of the infallible word of God admonish them to watch they heere mocke and say the daies are prolonged but surely so dangerous a case admits no mocking we shuld hastily see to our watch and the rather seeing our Sauior hath blown his trumpet the day approcheth the summons are sent forth the sentence is drawn and we all wait but for his glorious coÌ„ming to denounce it therfore the while let vs as good porters watch at the gates of our soules that Satan step not out to cast vs to the dead sleep of sin or to steale vs from our selues there is not any of vs but hath a secret watch within to giue him timely warning hereof in euery thought word action we take in hand to tell vs that we for the preseÌ„t are liable to Gods temporal iudgment if we escape them not we must doubtlesse die and come to iudgement and this is the watch of our consciences Oh that we would regard it in time at euery stroke of the clocke bewaile how little good to further our reckoning against death iudgment we did that houre past and that we would consider that euery houre we are neerer and neerer to our end which if we did sadly remember we would not do amiss Many idle gentlemen for a brauery carry golden watches in their bosoms to warn them how their golden time passeth yet are the while neyther idle nor well occupied but no watch to this of thy Conscience if vvee would listen vnto it which runneth truely as well by night as by day and giueth vs a checke euery munute neuer standing still vnlesse it bee rusty or choaked altogether with the filth of sinne yet let vs know that when iniquity hath played her part vpon the Theater of this sinfull vvorld then vvill vengeance speedily succeed and set vp a tragedie bloudy and tedious without end rufull without mittigation and continuall without ease and release and look how many drams of delight heere thou impenitent wretch hast tasted of so many pounds of endlesse paines shalt thou there receiue the Comedy is short but the Tragedy is ouer-long bloudy and bitter Saue and protect vs good Lord from this Lake of misery worke in vs speedily true repentance faith vnfeigned with due obedience to all thy commandements that so standing vpon our watch and seruing thee euer in spirit truth wee may liue with thee euer in Heauen and as Ambrose in his funerall Oration for Theodosius supposeth that the Angells carrying his soule to heauen should in the way aske him what did he while hee liued heere vpon earth and hee should answer Dilexi I haue loued So we pray thee O sweet Sauiour both to prepare our selues while we be heere to liue before thee in all Christian watchfulnesse and so likewise for death and iudgement withall to grant vs thy holy Spirit grace in such powerfull and aboundant manner that when thy holy Angells shall gather vs from the foure windes to appeare before thy iudgement seat and thou the great Arch-Angell shalt aske vs what we did all the while wee liued hâ—ere we may truly and cheerefully answere both that we loued thee O blessed Sauiour aboue all and loued our neighbours as our selues and withall that we watched continually ouer our whole liues and against death and thy comming to iudgement O Lord grant vs this grace for thy great name sake To thee deere Sauiour with thy Father and the Holy Ghost be all honour and glory giuen by vs both now and for euer Amen FINIS AN ADMONITION to the Reader GEntle Reader although the Printer hath desired and vsed his best care that this booke should come forth with fewest faults yet by reason of the duskie obscurenesse of the hand and absence of the Author dwelling farre off it could not be but some faults escaped vs not oâ—ely in pointing or mis-pointing in omitting or adding sometimes a letter and in the Sections eyther not placed or mis-placed but in omission and alteration of words obscuring the sense in some places which the godly Readers iudgement and diligence must helpe or charitably passe by and not impute them neyther to the Author nor the Printer And so Farewell Plunaâ—â—h in lacon apoph Iob. 29. 12 1 Sam. 18. 29. 19. 6 9 10 24. 17. 26. 21. 2 Tim. 1. 16 Mat. 19. 27 Phil. 3. 7. 8. 2. Cor 8. 5. 2. Cor. 9 15 Ambrose Isa 54. 1. Xeâ—phâ—â— in Oâ—coâ— citatur a Cicerone in Catone Math. 25. Aâ—â—eas Sylâ—ius de dictis Alphonsi 1 King 〈◊〉 〈◊〉 47. Crag Haz. in Orat. â—uneb Athan. Xenoph. in Oâ—â—on Qui moneâ— vt 〈◊〉 〈◊〉 iam facis ille moâ—â—do laâ—dat hortatu 〈◊〉 probat acta suo â—uid de trist l. 5. â—lâ—g 14. Ier. 2. 32. 1. Tim. 2. 9. 1 Pet. 3. 3. 4 Caluin in Ier. 2. 32. â—â—ertius lib. 4. cap. 6. Mat. 13. 44 45. 46. Mar. 13 33 Eze. 48. 35. Ier. 31 23. a Citatur a 〈◊〉 in primâ— sex thesium b The occasioÌ„ of publishing this Sermon c Plin. lib. 8. cap. 36. Aclia 〈…〉 de hist. Auama 〈…〉 d Austin de doct Christ. li. 4. ca. 19. e Cicero de Orat. l. 2 de â—inib â—onorum li. 1. f Aust. contra faust li. 5. cap. 11. g Fabius Quintil. h Sutor vltra crepidaÌ„ i Iuter epist. Hypocra citatur a Rinald orat 13 k 2 Cor. 5. 13. l Angust ad Pascentium epist. 174. m Hieron dial 1. aduers Pelag. n Gal. 1. 10 o Hieron al Theoph aduers Ioan. Hierosolym p Iu MenaÌ„dro q Lib. de vtilitate ad hostib capiâ—nda r Cicero in C 〈…〉 s Ioan. Rainold Orat. 13. t Foxiuâ— The preamble Dan. 2. 2. Dan. 5. 3. It is a fearfull iudgement of God on man to see a iudgeeÌ„t and not to lay it to heart Xenophon liâ—â— 7. d 〈…〉 stit 〈◊〉 Herod 〈◊〉 Cliâ— It is vsuall with the wicked in the time of iudgement threatned to turne fasting into feasting more to depend on their owne strength then Gods power Pride a forerunner of iudgmâ—t Read 〈◊〉 6. Heroâ— lib. 1. Vse Gods iudgments are most neere to the wicked when they thinke themselues most safe The wicked euer hasten their
to render vp to the Lord our speciall callings and talents with their well-occupied encrease And lastâ—y as to the best keeper our bodies life and soules beseech his Grace as he in mercy and of his vnspeakeable loue gaue them vs and all temporall and spirituall good things with them hee will now in like fauour and mercy receiue them againe and keepe them safe for vs vntill the day of iudgement and then bestow them and himseâ—fe vpon vs grant we may euer be with him and he with vs. 8. In the last agony of death we must draw vnto vs al strength of body and soule now in this â—ast combat quit vs like men As 1. we are to rest by faith vpon the preseÌ„t fauour mercy of God in Christ perswading our hearts soules that now Neyther death nor life nor Angells nor Principâ—lities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall be abie to separate vs from the loue of God which is in Christ Iesus our Lord Râ—m 8. 38. 39. and so plucking vp â—â—r broken hearts shew our selues to be that which long we laboured for viz. to be true Christians 2. Then let heart tongue and voyce bee imployed onely in prayer to God for patience in our anguish for comfort in this our greatest distress for strength in our temptations and for wished and victorious deliuerance from them for a godly end and a ioyfull receiuing and conducting of vs by his holy Angels vnto Abrahams bosome yea endeauour to dye praying for now our weapons be but prayers teares sighes and groanes misery must caâ—l for mercy and let our last words be Lord be mercifull to me a sinnâ—r Lord Iesu receiue my soule Come Lord Iesu come quickly And thus with our â—iues let vs breake vp our watch And thus farre of our watch against Death yet there bee that for better keeping of a true watch and performing of this most necessary necessity thoroughly contriue this preparation vnto a weekes worke or weekely Diarie sorting for euery day of the weeke vnto themselues certaine deuout exercises and meditations so as though they were to die presently that day as thus The first day of the weeke they wholly spend in this meditation that they are mortaâ—l and must die and therefore they so vse and dispose of the commodities of this life and their callings as though before night they must hence labouring to obey that coÌ„mandement of Christ Luk. 12. 35. 36. Let your loynes be gâ—rt about your lights burning And ye your selues like vnto men that wait for their Master when he will returne from the wedding that when he commeth and knocketh they may open vnto him immediately Blessed are those seruants whom the Lord when he commeth shall find waking c. and so set their house in good order for they must die The second day they spend in meditating vpon death the precedents and horror thereof to whom they willingly yeeld yet so that by faith in Christ true repentance and renued obedience they sweeten the taâ—t sharpnesse thereof whereby they shall be able they doubt not cheerefuâ—ly comfortably to drinke of this cup Math. 20. 22. 23. The third day they thinke vpon their sins and with broken and contrite hearts confesse them to the Lord. Psal. 32. 5. 6. 7. and that with such vehement feruency of spirit earnest sweating agonie in soule as if within that day or houre they shuld by death be attached The fourth day with their greatest deuotion and most careful preparation they come to the holy Communion which they call viaticum and so victuall themselues therewith for reliefe in their iourney to heauen ioyning therevnto the reading and preaching of Gods sacred word applying the same to the present purpose so nye as may be suting and agreeing with Christs last Sermon in the Chamber before his death Iohn 13. and 14. 15. and 16. not without prayer and praise to the holy Trinity I he fift day they spend in meditation and prayer for the more liuely and effectuall working of Gods holy Spirit in their harts the better entertainment of Gods sacred word in their soules and opening of their eyes to see their weakenes wickednesse and accursednesse and for wished power to ouercome all temptations assaulting their soules specially at their death-time The sixth day in all humblenesse of heart and feruentnesse of deuotion they pray for a spirituall death wholly heauenly free from all doubtings greefe temptations or fears with an infallible sight of the Sonne of God in some though small manner most comfortable feeling apprehension of the ioyes of heauen contempt of this world with the perfect fulfilling to them of all Gods promises made to them for the life to come and that whatsoeuer holy duty is in them wanting by ignorance or weakenesse the holy spirit of God would suggest vnto them and supply that so the whole glory might be the Lords and to them in life and in death Christ should be aduantage Phil. 1. 21 and that walking through the valley of the shadow of death they should feare nothing for the Lord would be with them and his Angels safely conduct them to Paradise The seuenth day they giue hearty thanks to Almighty God for the innumerable benefits bestowed vpon them spiritually and temporally beseeching his maiesty to continue the same so far forth as hee seeth expedient for them vowing to make the rest of their life if any part be remaining a perpetuall Sabbath vnto the Lord vntill they bee translated to his kingdome where with all his Angels and Saints they shall solemnize an euerlasting Iubilie then this day they vse a deepe meditation and repetition of all the exercises of the sixe daies going before and to euery of these dayes they select certaine fit Psalmes and praiers c. And thus according to my skill haue I charged my watch-man in the best manner I could deuise to prepare for death and when I haue done all I find my selfe vnable to finde the depth of this principle for want of experience which I cannot learne vntill I dye my selfe Onely this I know that albeit this watch be vnreprooueable and necessary for all Christians yet as we see in a Master of Fence if a strong champion set vpon him he will soone set him out of all his fence and make a foole of him so if Death assaile vs aboue our nature and strength wee will soone forget all these instructions and fall to cursing blaspheming and no man woteth with what violence death will assault him therefore would I wish him euer to lead a godly life and keepe a carefull watch annexing to the first obseruations this weekely Diary and that circularly that is weeke after weeke to renew it to our dying day and then to both to desire the Lord himselfe to watch ouer vs else all will be in
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
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.
that for vanity vexation of spirit would offend his good God damn his owne soule the price of Christs bloud loose heauen and purchase hell a frenzie of frenzies O. that men would beleeue that experienced Preacher proclainâ—ing that all is most vaine vanitie then would not they thus be-dirt themselues to heap riches vniustly to climbe to honours ambitiously to gorge themselues with worldly delights swynishly to forget their God impiously and all for the loane of vanity for an vncertaine shadow of time aelas what will thy dainty fare profit thee when as for staruing the poore thou in hell cannot obtaine one drop of water Luke 16 25. Or thy stately building helpe thee truely no more then the strong buildings of the Temple did the Iewes who seeing their Temple burne flung themselues into the fire as Sardanapalus with his riches to burne together with their Temple they so trusted in or great Babel did to deliuer Nabuchadnezzar from Gods iudgements Dan. 4. 27. Oh beloued play not thus the beasts to trust in stones heaped vpon stones they cannot free thee from Gods inevitable wrath but rather increase thy damnation if thy buildings be 〈◊〉 by 〈◊〉 and oppression as 〈◊〉 13. 〈◊〉 2. 9. shall thy braueries glistering apparel do it theÌ„ remember the 〈◊〉 〈◊〉 and proud Herod Agriâ—pa where of the one was turned to hell the other eaten vp with lies 〈◊〉 what is appalet but moa 〈…〉 deate and the signe 〈…〉 shame for had we neuer sinned we had neuer heeded to weare it bearing the gracious immage of God in our bodies as soules but now wee are fain to couer the shame of our nakednes that sinne hath brought vpon vs which is so great in truth that if necessitie would permit as gentlewomen do with their gloues and maskes though they thinke not so both hands and face to should be couered so sowly hath sinne disfigured our excellent creation that as a destowred Virgin wee should be ashamed to shew our Aegyptian or Black-Moore faces Chimney-Sweepers hands to speake nothing of the basenes beggery of apparel for what more base then for a Lord or Duke to weare cloth which is but the cast greasie garment of a scabbed or â—otten Sheepe and what more beggerly then to digge into the Earth for gold to the Sea for Pearles to the rocks for stones to the flowers and puddles for colours to Hogges for grease and a thousand things more to apparell and trim our sinfull bodies the fuell of Hell fire 〈◊〉 for suffering the poore to dye for cold and wanâ— of apparell which wee store up for moaths and shall one 〈◊〉 be a witnes against thee Iames 5. 1. 2. 3. weep loued weepe and howle for this madnes and ensuing misery and forget not that fiery 〈…〉 ng day the remembrance whereof makes the very Deuils to tremble quake and should make euery sinfull man weepe and howle repent and forsake this folly which kindleth the coales of hell to consume vs oh my bretheren beloued in Christ Iesus would we not repute him vnwise that would robbe the poore 〈…〉 sse the widdow defraud the fatherlesse steale from the Church of God to enrich himselfe to bestow it vvholly vpon a famous snow-ball which in short space would â—hawe to water or to make an admirable Becon vpoÌ„ an hill for men 〈◊〉 vpon which at the first newes of the enemyes arriuing should be set on 〈◊〉 yet a Snowball is sure to stand while the frost holds and a 〈◊〉 to continue 〈◊〉 the enemy land but this 〈◊〉 and the pompe 〈◊〉 〈◊〉 not sure to stand one Day and who theâ— would waste himselfe and endangerâ—llis soule 〈◊〉 vncertaine vanities and 〈…〉 ments to finne and destruction but most certaine letts to saluation and well doing wherefore my Dearely beloued let vs all seeing and knowing these vanities be wise to saluation and omitting these mock begger build-ings of sinfull deuises whereby worldlings thinke as the builders of Babel to get them a name when they most work their owne confusion bodily and spiritually labour to haue our names written in heauen Luk. 10. 20. and conteyning this world and vncertaine habitations with Abraham the father of the faithfull labour and looke for a Cittie hauing a foundation whose builder and maker is God and not fondly with Peter at a glimpse of felicitie not woating what we doe wish to build Tabernacles heare below and so to forgoe and forget our felicitie aboue as we see all worldlings generally doe this is to play foolish Hobab who ready to enter vpon the holy land and possessions of the Cananits after long wandring in the wildernes would not enter in but depart to his owne countrey and kindred Num. 10. â—9 then which what more sottish The third vse serues for admonition also for all men to see to themselues in time for if this great Temple and Queene cittie of all the world was in a short time conuerted to dush ashes and if semblably all the world and the glory thereof shall be we wot not how soone and suddenly fired let vs then I beseech you consider our selues poore and sinfull wretches who whether the world stand or fall shall shortly be turned to dust and ashes for what is man but a vapour a wind a shaddow a dreame a nothing then which what more transitorie and vanishing these doe but scarce appeare and are gone straight so is the life of euery mortall weight to day a man to morrow none Baruch made care where and how to liue when God should visite the whole land The Lord tels him by Ieremy Behold that which I haue built will I destroy and that which I haue planted I will plucke vp euen this whole land and seekest thou great things for thy selfe seeke them not as if he had said the whole land and people shall be destroyed the Temple and Cittie shall be burned so art thou more precious to me then all these thou art not to looke to escape when others greater and better then thee perish take thy life for thy portion vse that well else thy soule and body shal be confounded c. His case is ours we see all die and must come to iudgment Heb. 9. 27. 2. Cor. 5. 10. Rom. 14. 10. And shall we as great sinners as they looke to escape No no we must hence let vs prepare and make ready The like lesson giueth Elisha to Gehazi 2. King 5. 26. 27. Shewing him this was no time to hoord wealth by hooke and crooke but to fast and pray for his owne sinnes and the sinnes of the whole land and at no hand touch this pestilent leaprosie I would to God we all semblably would consider that we were not sent to this world to make our selues mighty men as those giants before the flood Gen. 6. 4. Nor yet borne as hogges in sties to be fatted to eate drinke take our ease
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
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
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
towards them aboue all other people 2. In regard of the holy Angels awaking and comforting them in the Lord. 3. In respect of their owne persons for now soule and body shall be combined which formerly by death were parted and shall now and for euer as the Sun shine in the fulnesse of glory 4. Now shall they enioy the company of all Gods Saints the Patriarkes Prophets Apostles and all Gods elect know them and they vs and their enemies also and be thankefull to such as did them good and this is so certaine that it can not be denied For first wee shall see God and know him as wee are knowne 1. Corin. 13. 12. though not absolutely wherof the Angels are vncapable he being incomprehensible but as a man standing vpon the shore of the Sea seeth the Sea perfectly yet seeth not the depth nor bredth ofit so the Elect shall see God yet not comprehend the depth of his greatnes nor bredth of his power nor height of his Essence Maiesty and glory Then we shall see and know one another the King his subiects the Pastor his people the Parents their children the Husband his Wife the Master his seruants and they them and if they bee good be thankefull to God for them if bad thanke God for pardoning their sinnes if they be saued if damned iustifying and praysing God for executing his iust iudgement vpon them This is confirmed out of the word of God Zach. 12. 10 Iohn 19. 37. They shall see him whom they haue pierced Math. 7. 22. and 25. 37. 44. Luke 13. 28. and 16. 23. Wisd. 5. 1. c then our knowledge shall be perfect 2. the soule by departing from the body looseth nothing of his former knowledge but rather his knowledge is cleerer and more perfect else how could they remember that they heard Christ ate and dranke in his company wrought miracles in his name reason with him when saw they him hungry c Math 7. 12. and 25. 44. This is so plaine in Nature that the very heathen thought this to bee a great benefit that men specially vvise men had by death that their knowledge should be perfected in the other world and that none could possibly attaine to perfect wisedome knowledge till he came thither and as for that Pythagoricall fancie that men by washing in the Riuer Lethe forgâ—t all they formerly did It is a plaine fiction more to be derided then confuted and Plato in his Apology of Socrates relateth how Socrates being condemned by the Iudges reioyced that if the soules were immortall then should hee see the famous men that liued before him And Tully in his first booke of Tusculus questions brings this as an argument not to feare but desire death and Tertullian lib. ad Martyr saith That the Martyrs shall iudge their Iudges which they could not if they knew them not 5. Christ our Sauiour will know vs and call vs to himselfe Come ye blessed of my Father c. and they shall see their desire vpon their enemies according to their prayer in Reuelat. 6. 10. Now considering the premises what childe of God would desire there should be no day of iudgement or would seeke a place to hide himselfe or giue a penny to buy a pardon to exempt him from appearing and for euer lose God heauen all the company of heauen and communion of Saints not wish this day and giue all vvorldly treasures that this day might be hastened and vncessantly cry and pray Come Lord Iesu come quickly for now such as sowed in teares shall reape in ioy and haue all teares wiped from their eyes and liue in perpetuall ioy and their reioycings shall no man take from them nor euer end Secondly knowing these things before hand this should be a faire warning for good and badde to acquaint themselues now with the Iudge and labour for grace that being well prepared and their Talents wel imployed they might be sure of the Iudges acceptance and the fauor and comfort of all his Saints And so farre of the fifth Motiue The sixt Motiue to Watchfulnesse is the consideration of Christs comming to iudgement who now vvill not come poore contemptible and in the forme of a seruant as in the time of his first visitation but in most glorious triumphant power might and maiesty and as a Lion most victorious of the Tribe of Iuda to take vengeance of his enemies and highly to reward his loyall Subiects So we read in Math. 25. 31. When the Sonne of Man shall come in his glory all the holy Angells with him then shall hee sit vpon the throne of his glory c The day was when he poore man meek as a Lambe stood before the iudgement seat of Pontius Pilate proudly vaunting that hee had power to crucifie or loose him Ioh. 19. 10. but in this day Pilate and all Potentates must stand and stoope before his foote-stoole to be iudged and shall know that hee onely hath all power in his hand to saue and condemne The vse we are to make heereof is to giue the Lord now all honour and glory and to kisse the Sunne least hâ— be angry Then secondly we are to obserue the mystery of this that is said in Math. 24. 30. Hee shall come in the clouds of â—eauen with power and great glory which is to humble and to teach vs that if wee will hereafter ioyfully behold him comming in the clouds we must thankefully and gladly receiue and intertaine him now comming vnto vs in the clouds of his holy Preachers who instill the gracious deaw of his Gospell into our soules Then thirdly consider further in what blessed estate his Angels stand in vvho shal accompany the Lord to iudgement and most ioyfully and securely behould his glory and now together with all the Saints of God receiue the fulnesse of all felicity all enemies troden vnder feet and if thou couldst wish then thy selfe to be one of his number and not of Satans damned rabblement then now labour for holinesse and true righteousnesse that thou mayest then bee numbred amongst the Sonnes of God then contrarily marke in what a miserable taking shall these accursed wretches be in that they scorned were ashamed of and crucified our Sauiour to death reuiled and persecuted his word and ministers flouted them and their appeales against the sentences cruelty and vniustly denounced against them which now shall be fauourably heard and they seuerally plagued so that to their cost anon they shall know how the Lord will take part with the Lambes against those sauage Lyons let them then become now such as then faine they would bee found and reputed And thus farre of the sixt motiue The seuenth Motiue concerneth the place where the Iudgement shall bee which is euidently expressed but guessed diuersly of diuers men when our Sauiour was demanded this question in Luke 17. 37. Math. 24. 48. hee answered prouerbially yet doubtfully thus
there bee in that hellish city and if the Diuels themselues being spirits cannot abide this burning how much lesse shall corporall men doe it all feares be nothing to this terror al torments be but sports to this death what then shall wee doe to preuent all this but as is aboue-said and euen as Isaiah chap. 33. 14. 15. aduiseth saying who among vs shall dwell with the euerlasting burnings Hee that walketh in iustice and speaketh righteous things refusing gaine of oppression shaking his hands from taking of gifts stopping his eares from hearing of bloud and shutting his eyes from seeing euill Hee shall dwell on high c. and so much of the throne of God And so farre of the ninth Motiue The tenth Motiue to watchfulnesse is the manner of Christs proceeding in iudgement for first before him shall bee gathered all Nations Hee being set vpon the throne of his glory and he shall separate them one from another as a Shepheard separateth the sheepe from the goates and hee shall set the sheep on his right hand and the goates on the left Math. 25. 31. 32. 33. Where first note heere is no producing of Witnesses nor impanelling of Iuries because the Iudge himselfe knoweth the very secrets of all hearts and is perfectly priuy to euery mans waies according to Reuel 2. 23. All the Churches shall know that I am hee which search the reynes and hearts and I will giue vnto euery one of you according to your workes And besides this euery mans guilty conscience shall be as a thousand witnesses and as a booke of inditements and euidences against him assenting and consenting to this proceeding of his Iudge Rom. 2. 15. 16. and 1. Cor. 4. 5. Math. 16. 19. Reuel 20. 12. and so remaine vpon the file that day this separation of the wheate from the tares of the sheepe from the goates and lambes from the wantonkyddes is the entrance beginning of the execution of Gods iudgement vpon the wicked which how gastfull and distastefull it will be to the diuels themselues as also to all Reprobates no heart can conceiue nor tongue relate In this life the goatish worldlings lord it and scorned to be set on the worser hand but now they are faine to stand below and giue place to their betters for the Iudge of all the world can easily discerne betweene the precious and the vile and place eyther of them in their proper rankes and now the wretches full of sorrow see how the day is like to goe with them for the Iudge himselfe many yeeres before told them vpon which hand the Reprobate should be placed though they regarded it not but applied it to others iudging others for left-handed men and not themselues but now the conscience gnaweth and crieth guilty formerly they were full of presumed faith and hope neuer doubting to say they doe it to be thus placed but now the wretches which they scorned to place vvith their dogges appeare cheerefully with great boldnesse on the better hand before the faces of such as tormented them and tooke away their labours this killeth the proud and haughty heart and casteth them downe to hell gates now could they wish they had neuer beene borne or being borne had ledde Lazarus life now with the Leaper they put their hands vpon their heads and cry I am vncleane I am vncleane Leuit. 13. 45. Now they see all the gates and well-springs of mercy locked and quite dried vp now the worme of Conscience as a greedy Wolfe Viper or Vulture beginneth a-fresh to gnaw their hearts and will neuer die and thus before the Iudge speakes a word they iudge themselues who would not doe it when they were required so to doe and now they see and for greefe eate their hearts and weepe in their soules that for so momentany shadowes of pleasures and profits they were so mad as to renounce God forfeit heauen sell themselues to hell torments and dispossesse themselues of eternall blisse which might easily be attained if in the time accepted they had accepted thereof Oh that they might but once againe but for a little time return to the world againe oh how would they knowing what they know repent fast pray yea doe all good workes specially to Christs brethren how deepely would they lament their sinnes reforme their liues and in all things obay the watch men of their soules who euer formerly they hated and whose hearts and soules of set purpose they vexed grieued with their drunken abhominations since the time their soules were separated from their bodies their case was euer lamontable yet desired to see this day in hope of some comfort when they receiued their bodies and when the Lord came to iudgement but now euery way the case is worse soule and body must together trudge to hell fire for euer and who is able to abide that burning they desired poore wretches to appear soule body this day before their iust Iudge and to come once more to hearing and to haue their causes more throughly heard and scanned but alas how are they repelled as vnknowne and workers of iniquity Math. 7. 22. 23. Now could they wish that soule and body had neuer come together but that the body had still rotted in the graue Alas now what shall they doe there is no place to hide them nor flee vnto for releefe seeing they haue so hainously prouoked the Lords wrath while time and tide serued they regarded it not now Gods turne commeth with his sword of Iustice to cut them off and so this day is turned vnto night woe bee vnto them that euer they sinned The vse we are to make now in good time of this dolefull appearance serues both for terror to the wicked to repent in time and for wholesome admonition to the godly to beware of hypocrisie or apostacie or backe-sliding from the Lord we see heere the lamentable perpleâ—ity of the wicked and reward of sinfulnesse and how the whole state is in one moment ouerturned and that such as tooke themselues in respect of their saluation cocke-sure doe fall to desperate ruine albeit in their life-time they thought they had such abundance of faith and the same so powerfull that they could not perish possibly and if faith failed yet entreaty and crying for mercy would effectit but now foolish had-I-wist commeth in too late as had I wist of this I had not made my belly my God my lands my heauen my 〈…〉 mon my master my goatish lecherie my solace this world my portion nor gloried in that whereof I am now confounded and euer shall be ashamed Now they repent and euer shall repent that they no sooner repented but this repentance is but the feeding of the worm of conscience now they though too late finde who is the greatest lyar Michaiah the true or Zedechiah the false Prophet the faithfull Preachers or deceitfull hypocrites the word of God or the perswasions of the world the counsell of
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
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