of religion executed by his Minister for his saluation shall become distastfull and loathsome vnto him for which contempt the Lord will bring an heauy curse vpon him for treading vnderfoot his ordinance and who wil then absolue him and therefore to preuent all mischiefes and Apostacie or Atheisme let him instantly pray the Lord against this rupture and straine himselfe against all dislikes or reports to loue his pastour as his father to honour him as Gods seruant to reuerence him as his guide to eternall life and thinke nothing he possesseth to good for him no more then did the Galatians who receiued Paul as an Angel of God yea as Christ Iesus and if it had beene possible would haue plucked out their own eyes and haue giuen them to him Gal. 4. 14. 15. And sure it is that neuer was their godly man that hated his owne Minister but euer his feete were beautifull to him neuer was bad man that loued him and therefore deserued the dust of their feete to be shaken against him and so let my watchman preferre his owne Pastour and in heart sincerely as a chast matrone her husband embrace him abone all other how learned or godly soeuer and neuer depart from him to heare any whiles he teacheth let him haue his due honour and desert for deseruing best meete it is he should be best respected it is meete it is that he that hath the wintering of them should haue the summering for in time of plague or greatest troubles when the flatterers forsake thee yea and in death it selfe he must sticke vnto them and that the gifts which his parishioners in a pharisaâ—call spirit bestow vpon strangers who doe them lâ—tle good be giuen as an ouerplussadge vnto him to cheere vp his heart and encourage him in his vocation and so euer in all his meetings let him haue the chiefest place and acceptance and so should you winne the Pastours heart and cause him cheerefully watch ouer you for your good and be carefull with all his cunning and power to direct you in your priuate watchings so that if you slept in sinne hee would awake you whereas your strange teacher will rocke you on in the cradle of securitie if you strayed from Christs fold he would turne you home and not runne with you if he followed noysome lusts hee would sharpely reprooue you and not winke thereat or glaunce a farre of that you should not perceiue it if you sinned of ignorance he would instruct you if of negligence he would call vpon you if of infirmitie he would direct you if of malice hee would rebuke you and so meete you at euery style that you should not depart from the Lord if he conferred with you it should be about our sinnes if he aduised and perswaded you any way it should be to your saluation where you did well he would commend you if amisse be sorry with you if things fell out crossely with you he would aduise you he would reioice at our prosperity in your aduersitie he would comfort you in your sicknesse and deepest disdresse he would be our faithfull phisition if ye mourned hee would weepe with you if ye liued he would liue with you if yee died to doe you good hee would die with you and would euer as well by night as day pray God for your peace and praise the Lord for appointing him watchman ouer so gracious and thankfull a people when as by forsaking and contemning him and his Ministery and following strangers you shall cause him neglect you and the rest of his flocke eate vp his heart with sorrow leaue you open to all assaults of Satan the world and sinne and finally draw Gods iudgements vpon him and you But of this more else-where But to draw to an end for endlesse would it be to me to recite all the helps the Lord prouideth to assist and vphold vs in this holy watch for who seeth not how God watcheth ouer vs in euery good worke to prosper vs therein then his Angels attend vpon vs all his creatures in heauen and earth fauour and to their power helpe vs the law directeth vs the Gospel comforts vs the Magistrate whose life the Lord preserue shieldeth vs the Ministers instruct vs the godly conferre with vs all Gods Saints pray for vs the time inuiteth vs being peaceable so that we may safely repaire vnto the house of the Lord and euery of vs in these halcion daies the Lord be highly praised for it are freed from all lets and perturbations so that we neede not goe in feare of the enemy nor reade in feare nor pray in feare as in the Marrian daies when none could reade a good booke but still at euery period they must be looking about to spie if any came to looke and to accuse them so that their state was not vnlike the Iewes returning from captiuitie Who were faine to build with their trowels in the one hand and their swords in the other as is in Neh. 4. 17. But now if thou be not afraid of thine owne shadow thou maiest securely sit vnder thy vine and picke vp the foode of thy soule in peace and worke leisurely with both hands because the Lord himselfe protecteth and watcheth ouer thee so that no sooner art thou tempted by Satan or alluréd to sinne by his members to leaue or forsake thy watch but forthwith the Lord of Hosts sendeth forth his spirit his Angels his graces and all his creatures as troopes of souldiours and an armie royall to aide and assist thee yea with vnited forces to fight for thee and so to compasse and keepe thee that thou shalt not giue ouer thy watch nor disgrace thy holy profession And to giue instance in some on temptation as for example in whooredome If as was Ioseph thou be sollicited to adultery and so to cut thy selfe from the Lord 1. Cor. 6. 15. And depart from thy watch and to open the gates of thy soule for sinne and Satan to enter in and robbe thee of thy chastitie and all other graces and so make thy soule an habitation for diuels Matth. 12. 45. Thy danger is great and heare as a virgin in danger to be defloured Deut. 22. 24. 27. must thou mightily crie to the Lord for present help else thou art vndone now the Lord hearing thy prayer forth-with sendeth out his armie royall to rescue thee as thus Before thou yeeld to the temptation he granteth thee time sufficient to deliberate whether to yeeld or not In which time steppeth in Gods law as thy chiefe counsellour to disswade thee condemning adultery to hell and commending marriage as honorable next in the necke thereof all to minde Gods plague the executioners of the sinne threatning Gods curses in this life death and eternall damnation in the life to come this past Gods feare frighteth and terrifieth thy very soule and spirit which causeth the soule with all the powers thereof to quake and mourne within thee and thy conscience vtterly to condemne and accuse thee then Christ sendeth his spirit to
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
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
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.
be and therefore must be obayed 3. There is not a more effectuall doctrine to rouse the sluggard then to heare the drumme of death and Gods iudgement sounding in his secure soule and eares 4. Watchfulnes is profitable to stirre vs vp to serue God sincerely without Hypocrisie 2. It will cause vs to suruey our liues and iudge our selues 3. It will pull downe our pride and cause vs loath the least thing that troubleth or hindereth our reckoning in that day whether of the first or latter iudgement 4. It will cause vs make no account of this world then of an Inne or baiting place but ioy to depart from iâ— for heere can I goe about no good thing but Satan or the world or my â—â—sts molest me and many excellent â—en haue fallen sorely for want of watching 5. If I can watch without ceasing I shall get in each action the peace of conscience which is an vncomparable iewel I shall be as a good steaward accountable to God of my talents without distrust I shall stop the mouths of my aduersaries and cause my religion to be well spoken off by my godly conuersation and be ready when death summoneth and God cals me to iudgement The first vse we are to make heereof serues for admonition to all men that seeing watchfulnes is thus necessarie profitable that we awake from the sleepe of sinne and death and trimme vp our lampes to meete our blessed bridgroome and no longer with the sluggard plead for sleepe yet a little sleepe a little slumber a little foulling of the hands to sleepe c. Prou. 24. 33. Least pouerty commeth vpon vs as on that trauelleth by the way and necessity like an armed man 2. Seeing this doctrine concerneth all men generally rich as poore wise as foolish all men are speedi y to watch and awake betimes we see how euery man is ready and wise to coine excuses to draw their neckes from vnder Christs yoake and burthen how easie and light so euer vsing all exceptions and exemptions and so shift of this Mandate as not appertaining vnto them as now at least and wi I not seeme to them so peremptorie but in some cases admits relaxation a common but a pestilent sicknes infecting all the sonnes of Adam we see how Adam and Euah had their peraduentures and excuses Gen 3. 3. The recusant ghuests had their vnmannerly demurres and made light to come to the wedding Luke 14. 24. Martha was busie in prouiding Christs dinner Luke 10. 42. A good worke doubtles but on thing was necessarie the Lawyers could not abide to be rebuked Luke 11. 45. And when our Sauiour exhorted all to watch Peter expecting exemption to some asketh if he spake to all Luke 12. 41. So likewise heere it is like they looked for a prerogatiue but our Sauiour preuents them saying Those things that I say vnto you I say vnto all watch Therefore beloued let vs all as one man buckle our selues to this weighty worke and know that all men must die and come to iudgement and therefore happy is he that is best prepared for it this is a more precious worke then to purchase lands or buy oxen yea then to dine Christ himselfe or flee to Tharsus as Ionah from the face of the Lord. O Lord open we beseech thee our drowsie eies that we sleepe not in death least the enemie say I haue preuailed against him or where is now thy God and thus farre as now of the necessity of this Text and of watchfulnes The next point is to seeke out the nature of this watchword which I suppose is more euidently apparant as colours of contrarie die or hue by the contrary sense or speech Now the contrary tearme to watchfulnes is to be sleepy carelesse or secure how matters fare or fall well or ill Therefore in saying watch our Sauiour meaneth sleepe not as we read in Mar. 13. 35. 36. Watch therefore c. least he find you sleeping And in 1. Thess. 5. 6. Let vs not sleepe but watch and be sober Now whereas there is a naturall sleepe a deadly sleepe or sleepe in death and a spirituall sleepe heere the spirituall sleepe is only ment which is a kind of dulnes of spirit a satiety and vnaptnes to any godly exercise as drowned in prosperity or carnall contents and besotted in sinne whereby he looseth all feeling in heauenly things as if he were in a naturall sleepe or sicke of a lethargie whereof men die sleeping or without feeling and this sleepe our Sauiour Christ Iesus impliedly vnder this word watch as being the Antithesis therof commandeth vs to a voyd as the sorest enemie to watchfulnes whereof I raise this doctrine If we intend to lead godly liues and to prepare our selues for death and for Christs appearing in iudgement we must not sleepe in sinne nor fuffer our selues to be ouertaken with carnall security or carelesse satietie in heauenly things the doctrine is proued out of the afore named testimonies in Mar. 13. 36. and 1. Thess. 5. 6. Where the Apostle teacheth that the Thessalonians were not now in darknes that that day should come vpon them as a theefe but were the children of light and for that cause were not to sleepe but to watch and be sober this sobriety also is a spirituall temperance and moderation in the vse of the things of this life least we become fettered and drunken as it were with the allurements and delights thereof so Rom. 13. 11. He sheweth that howsoeuer formerly they slept in security and sinne without remorse or regard whether to please or displease the Lord yet now being conuerted to Christ and euery moment expecting both for death and his comming to iudgment it was time to awake from this sleepe to cast away all stupidity of minde all security of life all pampering of the flesh and to awake to God to put of the old man and to put on Christ Iesus the like places we haue in Ephes. 5. 14. out of Isai. 60. 1. Examples shewe what harme security bringeth as to the old world Sodomits and men of Laish Luke 17. 26. 28. Iudg. 18. 7. and Deut. 29. 19. 20. Psal. 10. 6. 12. 36. 2. 49. 7. c. And as no disease is so desperate or past recouery as that which groweth vpon a man so extreamly that he hath no sense or feeling thereof or which ouerwhelmeth him with a sweetnes delight or sleepines as doe the Lethargie consumptions and strong poisons so is there no sinne so pernitious as that which pricketh not the conscience as this sleepie security and such as we take to be small or no sinnes as sinnes of custome gainfull sinnes as vsury cunnicatching c. sinnes of sport negligences sinnes of omission and of ignorance c. or such as we feele a holines in the doing thereof as in all sorts of idolatry and superstitions worships humaine inuentions in Gods seruice as in praying and praising
expressed in the counterpane that which is presently and at all times due must continually be in readinesse Thirdly we must labour to meditate often and seriously of our death and of the state of the dead whereunto wee all hasten for rich poore shall lie down alike in the dust and the wormes shall couer them saith Iob. chap. 21. 23. to 26. but because our selfe-loue and world inesse is so great that wee account nothing so bitter and vntoothsome as the meditations of our departure as Ecclus. 41. 1. O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions vnto the man that hath nothing to vexe him and that hath prosperitie in all things yea vnto him that is able to receiue meate and therfore let vs strengthen this practice with prayer as did Dauid and Moses Psal. 39. 4. and 90. 12. so wee may bee inabled to resolue our selues of death continually for how soeuer by a generall speculation wee thinke sometimes something of our ends yet vnlesse the spirit of God be our Schoolmaster to teach vs this duty wee shall bee neuer able soundly to resolue our selues of the presence and the speedines of death for hee alone must lighten our mindes with knowledge and fill our hearts with his grace that wee may rightly consider hereof and so esteeme of euery day and houre as if it were the very day and houre of our death So the dangers foreseene will be lesse greeuous and we shall more easily contemn this world with the vanities thereof and keepe our selues in good fashion according to the Prouerbe Remember the end and thou shalt neuer doe amisse Ecclus. 7. 36. and approoue right Christians for as saith Gregorie The life of a Christian is nothing else but a continuall meditation of Death and as a watchman euer thinketh and looketh for the enemies comming and therefore will not sleepe so must wee often meditate of death and make account that euery present day shal be our dying day and euery night our bed to be our graue and so for that remnant of time wee haue to liue euer walke in the feare of God and so hee shall neuer need to feare Death who by a godly life hath giuen due entertainment to the feare of God We must not onely be euery day willing to die but bee ready with oyle in our Lamps esteeming euery day the last day of our liues which that wee may the more cheerefully doe we must endeuour before death come to pull out the stings of death that is the power strength thereof by true repentance and faith in Christ Iesus Sampson was soone vanquished when the Philistines found where his great strength lay and thou mayest put safely a serpent in thy bosome if thou pull out his sting so take sinne away which is the sting of Death then may Death as a Bee without a sting hum and buzze about thine eares but not harme thee wherefore if wee would liue when we are dead wee must die to sinne and to the world and flesh while we are aliue and not omit these duties 1. To humble our selues for all our sinnes past confessing them wholly against our selues and in prayer crying instantly to God for pardon of them 2. For the time to come to turne to God and to carry a purpose resolution and endeuour in all things to reforme both heart and life according to Gods word 3. We must euer beleeue in Christ by whom the sting of death is taken out for they onely feare Death who feare and doubt whether Christ died for them if then Death hath bin slaine by Christ Iesus then now to the faithfull it is no death but a sleepe a separaration a passing from the world and a going vp to God a disioyning of the soule from the body Philip. 1. 22. 23. Ioh. 13. 3. and a consecration as if wee said it is a solemne ceremony by which the faithful are wholly consecrated and dedicated vnto God to the end that hereafter they should render vnto him no other sacrifice nor exercise but to sing and set forth the prayses of God to sanctifie his holy name and so it is called Baptisme also for that by Death we passe as Israell through the red Sea and Iordan to the Holy Land of the liuing for the thing that maketh vs most feare death is that we behold it in the myrrour of the Law which sets it forth vnto vs vnder a shape and shew that is very fearefull to looke vnto and vnder the forme of a Sergeant armed with the anger and wrath of God and accompanied and guarded with all the threats and curses of the Law against all those that violate transgresse the same who commeth violently and implacably to serue his writ to arest vs to appeare before Gods high Tribunall all excuses set apart and to receiue the sentence of damnation to hel fire eternally without ease or release baile or maine-prize which dealing of Death is so terrible to the flesh and soule of a sinner that the very remembrance of it is exceeding bitter to a man that is sowsed and soaked in the pleasures of this world for it now flattereth none regardeth no persons weigheth not friendship careth not for rewards to looke vnto but in imagination is very grimme ougly and cruell and killeth downe-right without mercy where it hitteth and who can abide his comming Now to free vs from this sight fright and feare we are to behold Death in the myrrour of the Gospell stinglesse disarmed and conquered by Christ and so swallowed vp in victory for vs his Beloued and Elect. 5. Seeing then that the sting of death is sinne and that the power and force of euery mans particular death and iudgement lieth in his owne sinnes wee must heerein be exceeding watchful to spend our time and study in vsing all good meanes that our sinnes may be remoued and pardoned for see how many sinnes be in thee so many stings of sinne be in thee also which wound thy soule to death therefore let not one sin remain for which thou hast not humbled thy selfe and repented seriously and if we will liue eternally let vs begin to liue that eterna'l life before wee die which is the first degree of eternity Let vs now rise to a new life by the first resurrection that we may haue part in the latter Reuel 20. 6. and now labour for sauing knowledge that we need not be Catechized on our death-bed Now labour we for true peace of conscience that we be not to agree with our aduersary when we are arested and when it is too late we hauing nothing to pay yet we see to our sorrow that of all businesse this is least respected much care is for the tenement the body little for the tenant the soule and least for the Landlord Christ Iesus But such as hasten not their worke shew they looke not for their Master and they that
vaine when we haue done all we are so weake and corrupt yea and ignorant of this way by Deaths doore to Heauen but if the Lord assist vs with his holy spirit wee shall not misse of a prosperous voyage for if God be with vs who can be against vs and questionlesse he will be with vs if wee carefully keepe this watch and though wee know not the way further then with our eyes we see it yet he knowes it and euery balke and temptation and stumbling stone and will both put in our hearts how to answere euery temptation and as Peter out of prison will lead vs safely that nothing shall let vs for his owne Names sake And therefore let vs confidently sticke vnto the Lord and he will sticke vnto vs for hee hath said I will not faile thee neyther forsake thee Iosh. 1. 9. Heb. 13. 5. Luk. 22. 43. The second Vse serues to put vs in minde of Death for seeing it is thus conuenient profitable for vs to watch against Death and so dangerous and pernitious to forget death vntill it sodainly taketh vs away vnprepared we must subscribe to the iudgement of the godly and also of Heathen writers who would haue mans life to be but a meditation of Death because it meeteth both young old at euery stile and for that nothing is more dangerous nor comfortlesse to any then at an vnawares full of sinne and full of the world to be arrested by Death for if thou look about thee thou shalt finde Death painted in euery place and worke thou doest And therefore thinke vpon it not as thou wouldest of a thing that were to come or some deuised figment but euen as Gods messenger now present and withall not as a thing appertaining onely to others but belonging to thy selfe The Indian Gymnosophists called Brachmanes were so carefull to make their liues a continuall meditation of Death that they had their graues alwaies open before the gates of their houses to the end that at their going out and comming in they might euer be mindfull of their passage to death and this house of earth to wit our graues is the schoole of true wisedome where God teacheth those that be his the misery and vanity of this life and whereas the world considereth no more but the painted face of Iezabel shining gaily at a window and not the miserable and extreame parts of her which after her body was eaten vp of dogges God would haue to remaine whole that thereby as in a figure vvee might see that the world is another manner of thing indeed then it appeareth in shew and that we should in such wise consider the face of it as also to be mindfull also of the extreame griefes sorrowes wherein the glory of it endeth 2. King 9. 30. 1. Let vs then preuent this misery and thinke on our death for this will first make the proudest Peacocke â—ay downe his fairer feathers so often as hee thinketh vpon it though hee pricke them vp againe when hee draweth his eye from this glasse 2. It will make vs serue God sincerely the feare of whom is the beginning of wisedome Marriners while they saile peaceably giue themselues to all riot and disordered excesse but when the tempest beateth into their shippe and death is before their eyes they cry mightily to God so we rocked in the cradle of security as in a ship glutte the forbidden fruit but stricken in aduersity loath this life and labor for a better 3. The memory of Death causeth vs to know that none of these things can be called ours which wee cannot carry with vs out of this world and therfore while we haue time wee should doe all good with them we can 4. In what calling soeuer a man bee hee cannot choose but deale vprightlie in most things if he doe but remember hee must die for what ambitious man would be proud of his honour and offices seeing he must die when all honor wealth and glory shall forsake him and another shall step in his roome as proud as he and when his glasse is runne out another shall succeed him c. vntill Death catch all as fish in his nette and to what purpose should I hoord money or purchase Lands c. seeing that Nakednesse shall be my last end Iob 1. 21. Of the want of this consideration arise all errors deceits for vvho vvouâ—d haue a sparke of presumption to sinne that knevv his end shortly to bee dust and ashes or would make his belly his God that were sure shortly his belly should become worms meat or would bestow one penny in building that were perswaded the graue should become his Pallace or braue himselfe in braueries considering hee shall be turned hee knowes not how soone out of all yea out of house and home in a poore winding sheet Therefore beloued let vs adhorre all vanities which doe but make vs vnwilling to die and open the gates of our soules to all our spirituall enemies a rule in policy it is to vvatch and ward that City which is beseeged round about and such as vvould keepe their cities in flourishing estate must euer be watchfull as if their enemies were at the gates so our Sauiour seeing that wee haue enemies on euery side and that Death the terriblest enemie knocketh at our gates foreseeing the danger might come of our sleepie security commendeth to his Church and commandeth watchfulnesse and therefore let vs not bee wanting to our own saluation but euer desire the Lord to grant vs this grace to number our daies aright and aboue all to perswade our faithlesse hearts that wee cannot heere long continue but must die The next Vse serues for comfort against the feare of Death for 1. If against the comming of Death wee be watchfull and euery way prepared as is aboue said then need wee not feare Death for then we shall die in the Lord and the Angell and Gods Spirit pronounceth from Heauen that such are blessed as is Reucl. 14. 13. Blessed are the dead that die in the Lord from henceforth yea saith the Spirit for they rest from their labours and their workes follow them If then it be a blessed thing to die in the Lord we need not feare it for all manner of seare presupposeth some euill and danger for we are not afraid of a good thing but affect it offered vs and receiue it cheerefully If then wee be not in danger of the second death as none that die in the Lord are it is folly to dread it seeing it is a blessed thing If a towne be well furnished with victualls as was Babilon which was prouided for twenty yeares as writ Xenophen and Herodotus though the towne be besieged the people within are secure but being vnstored quaketh for fear whence we may iudge of what importance it is to preuent dangers and be well prepared in time for that which astonisheth many at their death
but the very Angels would be astonied and wonder thereat and euery man would take it an high blessing of God to be quickly rid therefrom Hegesias a Cyrenian Philosopher did with such eloquence dilate of the miseries of this life that many of his hearers desired wilfull death whereupon Ptolomy the King forbad him to dispute further therof in the Schooles Cicero in Orat. lib. 1. â—uscul quaest Yet will you obiect by dying the godly lose many a good thing and the doing of many excellent workes then to the godly Death is still an enemy filleth vs with terrors and diseases renteth the soule from the body most grieuously causeth our bodies to rotte in their graues and be conuerted to wormes meat and then to dust and ashes then the graue is the land of darkenesse and solitarinesse then death driueth vs out of our vocations out of Gods Church and depriue vs of all worldly comforts and brings vs to iudgement all and euery of which are distastefull and fearefull to Gods Saints Answ. All this is true and wee may thanke Sinne and Sathan for it for had wee not sinned and yeelded to Satans temptation Gen. 3. we should not haue tasted of Death nor misery but Sinne brought Gods curse into the world and specially this for the reward of Sinne is Death and doe we maruell that it as a cursed shippe is ouer-laden with cursed marchandize nay wee all may thanke God it is no worse with vs yet see Gods mercy wrapped secretly in his heauie curse for 1. though Death be our implacable enemy yet is he disarmed and vanquished and swallowed vp of life and though bodily death remaines vnto Gods children for the exercise of their faith patience c. yet all that makes it fearefull or greeuous are remooued preuented or changed and altered to the better for none of these can hinder vs from seruing the Lord and calling vpon our God 2. Neither can our dissolution diuorcing soule and body impair our blisse nor seuer vs from Christ and this parting is but for a time the while it resteth in hope 3. Though the body see corruption yet neuer destruction but euer we expect a day of restitution 4. Though we lye buried yet the memoriall of the righteous shal be blessed 5. Though we be out of our earthly calling yet are wee in an higher and more honourable seruice among Gods Angels and Saints in the Church triumphant 6. And though we be depriued of earthly contentments yet our exchange is with greater aduantage in heauen 7. Death cannot be vncertaine to them that know they must die and daily prouide for it and as for iudgement we will watch and prouide for it but woe to the vnprepared The last Vse serues for thankfulnesse to God for this vnspeakeble mercy to vs as in all other so namely in this that whereas we all the sonnes of Adam had violated Gods sacred Law Gen. 2. 17. and brought death eternall vpon our soules and bodies Rom. 5. 12. c. so vnspeakeable was the loue of our heauenly father to vs that to deliuer vs from this body of Death he gaue his onely begotten Sonne to suffer Death for vs and to be made a curse for vs to redeeme vs from the curse of the Law Galath 3. 13. and changed this second eternall Death to a temporall momentany death making it now the gate of eternall life and albeit that so also this temporall death seemeth and is the greatest and most greeuous and terrible of all temporall plagues and torments and the strength and end thereof so that thus yet it is intollerable to all the sonnes of Adam the Lord heare also for his sonnes sake mitigateth to vs his Elect this first death also giueth vs his spirit and grace to pull out by degrees the stings thereof that it shall not hurt vs no more then a Scorpion that embraceth vs about the sting beeing pulled out and withall giueth vs Christian fortitude in this last combate to gripe with and ouercome death the terrors thereof and which is chiefest of all not onely sendeth his holy Angels in that agony to comfort vs and to be about our beds and paths as he did to his owne Sonne Luk 22. 43. but is with vs himselfe in this troble to comfort and to deliuer vs. Psal. 23. and 41. 3. and often to the greater comfort of such as surviue filleth our hearts while we be heare with ioy gladnes and with an vnspeakable heaueÌ„ly light and feeling of the very ioyes of heaven wherby Gods blessed Saints are in this case so farre from feares terrours that having faithfully and blessedly past all temptations of Satan and relikes of sin which be their afflictions they as men and woemen rapt to the third heaven desire and cry for death pray heartely to be dissolved and be with their Christ their Lord and their God and when death commeth with his last stroake to finish his worke then is he most welcome and most ioyfully receiued and entertained by them The Lord heereby putting a playne difference at this time betweene the death of his holy and elect saints and the reprobates as Psal. 37. 37. Marke the vpright man and behold the iust for the end of that man is peace c. and the end of the wicked shall be cut off The Lords name be glorified euer for this vnspeakable gift and all others in Christ Amen And so farre as now of our watchfulnes for and against Deaths comming The third kinde of watching concerneth our preparation against the day of iudgement and how to be then vvith comfort discharged and so enioy life euerlasting which depends indeed vpon the other two former watches for if we during our abode heere liue godly and depart hence well prepared in the feare and fauour of God it cannot be but we shall be well prepared for iudgement which is nothing else but the iust reward or due punishment in the life to come for the things acted or committed in the time we liued heere And this care likewise must be thought vpon in this life and as our preparation for death so this for life eternall is a forcible motiue to lead a godly life and faithfully to occupie our talents vntill our Masters returne from receiuing his kingdome Luke 19. 13. 15. as we see in faithfull and trusty seruants who in their Masters absence will be carefull to giue the seruants their portions in due season and themselues to be found well occupied Luke 12. 42. c. but if they heare of their Masters returne shortly they will afresh see that all things be in good order that they be not blamed in any respect but if they receiue tidings that hee approacheth and is at the doores now they vse a third on-set oh how now they bestirre them 〈◊〉 how they sweepe the house though swept againe againe before they make vp the beds dresse and
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
bee such as shall redound in all respects by all people Reprobates as Elect to his honour and glory for hee will so sincerely vprightly iustly yea and mercifully iudge the world that euen Sathan himselfe and al Reprobates how wicked and malicious soeuer they be cannot chuse but rebound all glory vnto God and say Righteous art thou O Lord and iust are thy iudgements Psalm 119. 137. though notwithstanding they could wish that the execution of the sentence were reuersed yet howsoeuer they shall confesse that they haue iustice with fauour ministred vnto them farre infinitely aboue their desert as Fathers vse to their rebellious sonnes they cast out of their houses and stone to death Deutr. 21. 18. c. So that God shall be glorified by the damnation of the wicked as by the saluation of the Elect and then shall be fulfilled that figure in Reu. 5. 11. c. and 7. 9. c. Ibeheld and lo a great multitude which no man could number of all nations and kindred and people and tongues stood before the throne and before the Lambe cloathed with long white robes and Palmes in their hands and they cried with a loud voyce saying Saluation commeth of our God that sitteth vpon the throne of the Lambe and all the Angells which stood round about the throne c. fell before the throne vpon their faces and worshipped God saying Amen Praise and glory and wisedome and thankes and hanor and power and might bee to our God for euermore Amen Now the reasons why our Sauiour Christ is said to sit vpon the throne of his glory to iudge the world are these 1. Because God the Father committed all iudgement to the Sonne Iohn 5. 22. 27. Acts 10. 42. and 17. 31. Rom. 14. 10. 2. Because according to his holy and gracious couenant he shedde his bloud for all mankinde which some receiued and others refused Heb. 10. 29. c. for thogh it was sufficient to saue all yet by reason of their vnbeleefe it was not efficient to all Luke 19. 14. 27. Iohn 1. 12. and therefore meet it is that hee shall glorifie the beleeuers and punish the wicked 3. The Church was to be glorified by whom it is iustified and that is Christ Iesus Iohn 1. 29. 36. and 1. Iohn 1. 7. 4. For the comfort of the godly that they need not be afraid of this day for he that is their Father and Sauiour shall be their Iudge 5. Meete it is and right that hee should iudge such as iudged and persecuted him and his Elect formerly c. yet we are to vnderstand that albeit the whole iudgement is committed to Christ the father and the holy ghost are not excluded simply and altogether for this were a diuiding of the vnity of the deity true it is Christ shall iudge his people but in all respects according to the will and decree of the Father and the holy Ghost who shall also sit in the throne and giue together full assent consent authority power and approbation therevnto as at the deliuering of the Law at Sinai Exo. 20. 1. Christ spake the words and deliuered the Law as the messenger and foundation of the couenant and reconciler of mankinde to his father but the father and the holy Ghost were there present and agreeing therevnto so heere this iudgement shall proceed from the plenary approbation of the whole Trinity though the Sonne onely sway the whole action and be himselfe the Administrator and Pronouncer of the sentence which done hee shall deliuer the Kingdome to his Father that so God may be all in all 1. Cor. 15. 24. 28. But as the sitting and Throne shall bee very comfortable to all Gods Elect Men and Angels for now the Church Militant and Triumphant shall bee perfected and glorified and freed from all feares labours afflictions preeminences and henceforth enioy euerlasting felicity so will it bee most fearefull and terrible to the Wicked vvho hence must all with heauy hearts depart to the place of Execution without remedy there to be tormented eternally in hell fire Then that this Throne shall bee terrible to the wicked both in respect of the throne it selfe and of him that sitteth thereupon appeareth out of Daniel 7. 9. 10. who thus figureth it out I beheld till the Thrones were set vp which were as inferior seates for the Lords assistants And the ancient of dayes did sitte that is God so called in respect of his eternity Iob 36. 26. and of his wisedome Iob. 12. 12. whose garment was white as snow noting his authority Gen. 41. 42. and the haire of his head like pure wooll signifying his innocence and integrity in Iudgement Then his throne was like the fiery flame to signifie that God is a consuming fire to consume his enemies round about and that God dwelleth in a light that cannot be attained vnto and as the fire is bright and giueth light so all things are knowne to God and that his iudgment shall be manifest to all the world then his throne is compared to fire for he shall come to iudge with the zeale of Iustice as hote as fire and as the fire purifieth gold and consumeth stubble so God shall come as fire to punish the euill and purge the good and his wheeles as burning fire shadowing his incredible swiftnesse to iudgement and they are fierie because his comming cannot be hindered a fiery streame issued and came forth from before him first by the floud signifying the perpetuity of the punishment of the wicked secondly by the fire the sharpenes thereof thirdly by the issuing or swift motion the power thereof which as the course of a streame cannot be stayed so that heere wee haue three properties of Gods iudgement 1. it is most constant as the floud alwaies runneth 2. it lightneth all places as the fire and 3. goeth through euery where as a floud issuing forth and running along c. Now if the shadow of the Iudge and his throne bee thus fearefully set forth in a figure whereof euery childe is capable how terrible will the body and sight it selfe appeare to the wicked when he can see nothing on euery side but consuming fire and that in such ghastfull manner as no witte nor minde of man can conceiue and if before the sentence be by the Auncient of dayes sitting vpon the fiery throne of iudgement denounced the terrors and frights bee thus vnspeakeablie fearefull to all reprobates that they as in greatest thundring lightning cannot abide to behold it but are ready to sinke euen to hell it selfe what shall they miserable wrethes doe when the sentence is giuen and fully executed vpon them if the eve and vigill of the second death be thus dreadfull and comfortles how gastly and wofull shall the feast it selfe and the time of this holy solemnization be if the suburbs bee so fiery what burning shall
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