WOnderfull and euery [...]ay The preamble. fearefull was the sleepy and carnall security & [...] of [...] [...] King of Babilon [...] described [...] [...] who being on euery sid [...] i [...] with dangers & [...], as first▪ [...] in the high d [...] of Almighty God, for his cruelty, & op­pressing of Gods Church & people, [...]. 14. 6. whose City and Temple his grand­father had spoyled & destroyed, [...]. King. 25. and [...] &c. Ier. 5 [...]. [...]. Then [...] for giuing his people and himselfe to idolatry & superstition, I [...]r [...]m. 51. 44. 52. [Page 2] Dan. 5. 4. As also to Diuinatiōs, Sorceries En [...]chantments, Don. 2. 2. Isa. 47. 9. and Dan. 2. 2. lastly for his Sacriledge, and his propha­ning of the holy vessels of the Temple, and blaspheming the Lord, Dan. 5. 3. 23. Dan. 5. 3. It is a fear­full iudge­ment of God on man, to see a iudgeēt and not to lay it to heart. Then besides, hee had Darius and Cyrus besieging the Citty without, and ready to take it, and within had his owne sub­iects ready for his tyranny ouer them to cut his throat, and of them his princi­pall Courtiers, as Gadata, whom he had caused a little before to be gelded, and Gobryas, whose s [...] hee had slaine in hunting▪ who to be reuenged, conspired Xenophon li [...], 7. d [...] ­stit. [...]. against him, b [...]yed the [...], and brought in [...] A [...]my; [...]et [...] this case Herod [...] Cli [...]. 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. and danger [...]ring [...]othing [...] con­fident in the strength and defence of the City, which was compassed [...]oth with high walls, and with the great riuer [...], [...] also they had prouision [...]ayd vp in the Cittie [...] [...] y [...] and more, which made him so [...], that [...]ee made a great feast to a thousand of his Princes, and to [...] against God & his people, who [...] [...]ee kept captiue, (in his drunken vaine) [...]e commanded to [Page 3] bring him the golden and siluer vessels, which his Father N [...]buchadnezzar had Pride, a forerunner of iudgm [...]t brought from the Temple in Ierusalem, that the King and his Princes, and his Concubines might drinke therein, not for any necessary and sober vse, which had beene too much, Leuit. 27. 28. but in this drunken and lasciuious feast, to ad­uance himselfe & his power aboue God, and that before his druncken compani­ons and harlots, and thereupon, which was the greatest impiety of al, they pray­sed their gods of gold and siluer, brasse, Read [...]. 6. & Hero [...]. lib. 1. iron, wood and stone, not onely giuing them the honor of their plenty and fea­sting, as was the manner of the Heathen in the beginning of their feasts to sacri­fice vnto their Gods, but they ascribed also this victory vnto their Idols, when these vessels were taken from the Tem­ple in Ierusalem, as though their filthy Idols were stronger and more mighty then the God of Israel. Whereupon his iudgement was immediatly written ouer against the Candlesticke vpon the plaster of the w [...]ll of the Kings Pallace, and the King saw the palme of the hand that wrote. And [Page 4] according to the contents of this wri­ting read and expounded by Daniel, was Balthazar that same night slaine, and the City vtterly destroyed, Dan. 5. Isa, 14. 4. 22. and 47. 11. and 21: 41 And that by this stratageme, while they were feasting, Cy­tus caused the riuer Buphrates to be diui­ded into diuers channels, and so made it pas­able, and then his army passed ouer, and by the guiding of Gadata and Gobrias, they entred into the Cittie, and these two Courti­ers slew him.

See what security and slouth brin­geth Vse. Gods iudg­ments are most neere to the wic­ked, when they thinke themselues most safe. vpon men and whole kingdomes, when no danger and warning (as Daniel telleth Balthasar) will serue, Dan. 5. 22. and therefore his vanie glorious feast, be­came his funerall feasts, and as of this Bal­thasar, so it fareth with all brutish and se­cure worldlings, and sensuall liuers this day, who though they liue in their sinns end thereupon in the Lords danger and hatred, and wot not how soone for their domerits, the Lord will by death take them away, & then bring them to iudg­ment, yet in this deadly taking are they so sleepy and secure, so full of ioy and [Page 5] gladness, when they should giue them­selues to fasting, weeping, & mourning, to preuent Gods iudgements, that they put farre from them the euill day, and approach to the seate of iniquitie, as though no euill The wick­ed euer ha­sten their owne de­struction. could happen to them, giue themselues to feasting, ryot & excesse, that the Lord in the midst of their drunkenness taketh them suddenly away, most fearefully & vnprepared for death or finall iudgment but as they liued beastly, so they dye strangely.

Wherefore purposing (the holy Tri­nitie assisting mee) to deliuer vnto you my brethren (holy and beloued in the Lord) some word of exhortation, and considering in respect of the premises) that the chiefest things euery one ought to be most careful of as long as they liue, are, first how to liue according to Gods holy will during our life heere.

Secondly, how to leaue this life in Gods feare and fauour, and full hope of a bet­ter life: and Thirdly, how to be dischar­ged before Gods tribunall in the day of iudgement, and so enioy life eternall.

In which 3. poynts wholly standeth [Page 6] the glory of God and mans welfare, so much as of man can be sought for, wher­vpon And mans happinesse consisteth in 3 things. for effecting of the premises, [...], at this instant can thinke of nothing more behoofull, then to stirre vp your hearts to Christian watchfulnes, for the time present, and for the day of death, and of our appearing before the Sonne of God at the generall iudgement. Which taske if we faithfully perform, we shall be bles­sed in life, happy in death, yea, and for euer after death dwell with God in hea­uen. Now for the fundamentall ground of this exhortation. I chuse this Scrip­ture, which directeth vs to examine.

• 1 The occasion of this exhortation.
• 2 The meaning and parts thereof.
• 3 The instructions and vses for know­ledge and conscience wee are to gather hereof.

And for the first, the occasion may be 1. gathered out of Math. 23 where our Sa­uiour denoūceth woes against the Scribes & Pharises, threatning them destruction and desolation. Whereat his Disciples being much astonied, thinke it vnpossi­ble that their Temple should be destroyed [Page 7] vnlesse the whole world should come to an end, and be destroyed with it, where­fore, as they departed out of the Temple one of his disciples shewed him how for­tified the Temple was, how great were The Temple the statliest building in all the world. the stones, and strong the buildings; and indeed it was the stareliest, strongest, and brauest building in all the world, for be­sides that, all Kings and Princes of any name and fame, sent gifts to adorne and enrich it. Herod wonderfully repaired it, the building was of white marble stones which were each of them 25. Cubites long, eight Cubites high or thicke, and some 12. Cubits broad &c. whereof read Iosephus Antiq. lib. 15. cap. 14. and de [...]llo. And lib. 1. cap. 16. and lib. 7. cap. 10. and Read Iose­phus. Iosephus Ben Gorion, in Hist. Heroid and Hegesippus lib. 1. cap. 35. de excid. vrb. and lib. 5. cap. 42. & 43. where it is said of Ti­tus, that Mirabatur saxorum magnitudi­nem, metalli [...]itorem, v [...]ustatem operis, gratiam pulchritudinis: nec immerito tan­tam fuisse [...]oti celebritatem, vt eo ex lo [...] omnibus conueniretur, quia tan­tum non nisi summi Dei crederetur esse Do­micilium &c. But our Sauiour answering [Page 8] sayd vnto him seest thou these buildings? There shall not be left one stone vpon ano­ther that shall not be throwne down. There­by signifying vnto him that no strength is able to withstand the Lords iudge­ments, how fortified soeuer: Then as he s [...]pon the Mount of Oliues, ouer against the Temple, (for hee neuer entred into it any more) Peter and Iames and Iohn and And [...] asked him priuately, when these things should be, &c. Mar. 13. 1. to 5. and of the end of the world, Math. 24. 3. (which they thought wold come together with the destruction of the Temple;) where­upon our Sauiour most graciously fore­telleth them.

• [...] Of the Iewes calamities fore-going the destruction of the Citty, Mark. 13. 5. to 14.
• 2 Of the flering of the Cittie and Temple, vers. 14. to 24.

Lastly, of the end of the world, verse 24. to 33.

Then to prevent all dangers ensuing, The won­derfull care that Christ hath ouer his. he exhorts them to watch, vers. 33. to 37. & lest they should take this aduice to be giuen them foure only: he telleth them [Page 9] that this exhortation of watching apper­taineth to all men, as well to people as Pastors.

Now the former part of this prophesie The cause of the de­structiō of the temple. came to passe iust 40. years after Christs Passion, in An. Dom. 73.

1 And that 1. because they regarded not the time of their visitation, though the Sonne of God with weeping eyes besought them, Luk. 19. 41. Mat. 23. 37.

2 They refused the Messias to raigne ouer them, saying they had no King but Tiberius Caesar, Ioh. 19. 15. and preferred a murtherer before him, Math. 27. 20. Luke 23. 18. Act. 3. 14.

3 They bought and sold at a most vile price the Lord of glory, Luk. 22. 5. Acts, 1. Note. 18. according to Zac. 11. 13.

4 They crucified him to death, after which time they enioyed not one merry day, but were more and more vexed and oppressed by the Romanes, vntill in the No power can with­stand when the Lord comes with power to destroy. Vse. end they were all in a manner destroyed notwithstanding their strength and for­tified Temple, the miracle of all the world.

And therefore, this should bee a faire [Page 8] [...] [Page 9] [...] [Page 10] warning for all, to bee carefull to walke with their God onely.

As for the second part of this Pro­phecie, which concerneth the day of Iudgement, let vs be assured that in his due time it shall be fulfilled, and that as the Lord in full iudgement, executed his wrath against the Hierosolomits, for their contempt and Apostacie, he wil likewise A good obseruation for world­lings. in that day take vengeance against al his enemies, who will not haue him to raigne ouer them, regard not the time of their visitation, sell God himselfe, and their soules, for the vncertaine loane of this world, and with their vngodly liues crucifie to death the Lord of glory: nei­ther shall the glory of this world, nor pompe of wealth, & number of friends, nor their sinfull lusts and vanities in that day deliuer them no more then the great stones of the Temple, & their inuincible buildings, protected the sinnefull Iewes from their enemies, and therefore let vs watch and be wise.

The Doctrine that we are of the pre­mises to collect before I descend to the exhortation, is this: That we are not [...] Doct. 1. [Page 11] our hearts nor eyes vpon any worldly thing, We should not set our hearts on worldly things. wherein is no helpe, Seeing all is but cor­ruption, and shal we wot not how soone by fire from God be vtterly consumed, as was Ierusalem & the Temple, but whol­ly and onely vpon heauenly things, and the means leading thereunto: the proofs be these, Salomon crieth, that all is vanity of vanities, and vexation of spirit, and the summe of all is, to feare God and keepe his commandements, for God will bring euery worke into iudgment: and euery secret thing whether it be good or euill. Ecclesiast, 1. 2. Eccles. 1. 2. & 12. 13. 14 and 12. 13. 14. Loue not the world, neyther the things that are in the world, If any man loue the world, the loue of the Father is not in him &c. the word passeth away, and the lust thereof, but he that doth the will of God abideth for euer, 1. Ioh. 2. 15. 16. 17. The day 1. Ioh. [...]. 15 16. 17. of the Lord will come as a thiefe in the night in the which the beauens shall passe away with a great norse, and the Elements shall melt with feruent heate, the earth also and the workes that are therein shall be burnt vp: Seeing then that all these things shall be dissolued, what manner of persons ought yee to be, in all holy conuersation and god­lines. [Page 12] 2. Pet. 3. 10. 11. so Thess. 1. 7. 8. [...]am. 4. 4. and 1. Peter 1. 24. 25. &c. 2. Cor. 5. 10. 11.

The first vse wee are to make heereof, Vse 1. The world. serues [...]oradmonition to watchfulnes, for if (as in the aboue named testimonies) this sinfull world, and all therein be but vanity and corruption: and shall shortly be fired, then is it high time for all sorts of people to see to their soules, and to their sinnes, that they in that day be not consumed with the fire of Gods wrath, and of hell; but the while, labour by all religious means to be sanctified and pu­rified, that as Daniels companions wal­king in Nebuchadnezzars Ouen vvithout harme, we may stand vpright before the Sonne of God, filled with the fire of Gods spirit and loue: which blessed fire, blessed Lord kindle in vs continually.

The second Vse serues for instruction, Vse 2. Riches. for the vse of worldly wealth, for we see in what short time, euē within the space of seauen Months: this noble Citie and royall Temple, full of worldly pompe, iewels, riches, honor and glory, was con­nerted to dust and ashes. So that now it [Page 13] is not knowne where this Temple was founded vpon, not one tagge of all the wealth thereof, is any where to bee found. This meditation should teach vs moderation in diet, apparell, building, and hoording vp for hereafter, & why? but because wee see all is corrupt & tran­sitory, and vanitle of vanities, which shortly (it may bee ere seauen Moneths come about) will not onely be fired, but cause thee be cast to hell fire, and so thy vanity of vanities will bring thee to mi­sery of miseries.

Now then tell me, were not hee more then mad, 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, pro­clain [...]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 [Page 14] shadow of time, aelas what will thy dain­ty fare profit thee, when as for staruing the poore, thou in hell cannot obtaine Dainty fare one drop of water, Luke 16, 25. Or thy Luk 16. 25 Buildings. 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 no outward priuiledges can free the w [...]eked [...] Gods wrath be [...] by [...] and oppression, as [...]. 13. [...]. 2. 9. shall thy braueries & glistering apparel do it, thē remember the [...] [...] and proud Herod Agri [...] ­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, Apparell the figue of mans shame. we had neuer heeded to weare it, bearing the gracious immage of God in [Page 15] 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 Note. 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 Apparell. for a Lord or Duke to weare cloth, which is but the cast greasie garment of a scab­bed or [...]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 The bodies of the wi [...] ­ [...]d are fuell for hell. fire [...] for suffering the poore to dye for cold, and wan [...] of apparell, which wee store up for moaths, and shall one [...] be a witnes against thee, Iames 5. 1. 2. 3. weep Iam. 2. 19. [Page 16] loued, weepe and howle for this madnes and ensuing misery, and forget not that fiery [...]ng day, the remembrance Remember the day of iudgment: the diuels tremble & feare. 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 A simily. 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 snow­ball, which in short space would [...]hawe to water, or to make an admirable Becon vpō 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 the [...] would waste himselfe and en­danger [...]llis soule [...] vncertaine vanities and [...]ments to finne and destruction but most certaine letts to saluation and [Page 17] 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 Heb. 11. 10. 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 Mat. 17. 4. 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. [...]9. then which what more sottish.

The third vse serues for admonition Vse 3. [Page 18] 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 Ierem. 45. 3. &c. 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 [Page 19] 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 shalbe 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 be merry as that rich Cob, Luke 12. 20. 20. Who thinking thus to liue to him­selfe and for himselfe hard: (vnmerci­full [Page 20] wretch as he was) Oh foole, this night will they fetch away thy soule from thee, then whose shall those things be which thou hast prouided? a short and sore warning, yet his case is ours: we cast for many yeeres euery man for himselfe, yet are not sure to liue till the next morning: and the rather because we discharge not the bu­sines, for which we were sent into this Why we were sent to the world. world, as to know God to glorifie his name, to be reconciled to his Maiestie, to worke our saluation, to beleeue in his name, to doe good to all men, and to re­paire his gracious image in vs, and keepe his couenant, &c.

Let vs not then no longer deceiue our selues with shadowes, nor foolishly delay, nor deferre any time to come to God, and no longer serue the Lord with smooky hay and stubble, 1. Cor. 3. 12. Nor yet as Lawyers vse their Clients with demurs, and heereafters, promising faire, performing foule, but God will not be mocked.

Turne vs againe (O Lord God of hosts) cause thy face to shine vpon vs and we shall Applicati­on. be saued. So will we not goe backe from [Page 21] thee, reuiue thou vs and we shall call vpon thy name? Psal. 80. 18. 19. And thus farre of the occasion of this exhortation to watch and of the Coherence of this Text, and of the first part.

The second part concerneth the § 4. 2. Parte. This distri­bution of this Text. sense of the Text and meaning of this watch word, which we shall the readier find if we obserue the diuers acceptions, and sorts of watching as first.

1 Almighty God watcheth ouer his 1. Church, continually, Psal. 121. 3. 4. 5 out. & 127. 2. As also he watcheth ouer his enemies, Ierem. 44. 27. Dan. 9. 14.

2. The Angels watch to doe the 2. Lords will, Dan. 4. 10. 14. 20. Psal. 91. 11.

3. Ministers good and bad be called 3. watchmen, Ezach. 33. 7. Isa. 56. 10.

4. Sathan watcheth to hurt and 4. harme vs, 1. Pet. 5. 8. And to find matter to accuse vs night and day, Reuel. 12 10.

5. The elect watch, Psal. 102. 7. Prou. 5. 8. 33. Cantic. 5. 2.

6. All creatures watch to defend 6. themselues from harmes, souldiors watch in the field, superiors watch ouer their inferiors, wicked men watch to [Page 22] steale, &c. But the watch in this Scrip­turement, is when we carefully prepare our selues for the comming of the Sonne of God to iudgement, as is largely set downe in the former verses, Mar. 13. 33. to 37. Watch and pray for yee know not when the time is, for the Sonne of man is as a man going into a strange countrey, and leaueth his house, and giueth authority to his seruants, and to euery man his worke, and commandeth the porter to watch, watch yee therefore (for yee know not when the Maister of the house will come at euen, or at midnight at the Cockcrowing, or in the daw­ning) least if hee come suddenly he should find you sleeping: That is, vnprepared, as the fiue foolish Virgins, Matth. 25. 3. 8. And those presumptuous Hypocrits, Matth. 7. 22. The former without oyle in their lampes, the latter crauing olde acquain­tance and deserts of the Iudge. But this watch we cannot keepe, vnlesse we be­fore watch ouer our whole liues careful­ly, ordering the same according to Gods holy reuealed will; and with all, be care­full to leaue this life in most willing, faithfull, ioyfull, and godly manner, pre­paring [Page 23] and waiting for a blessed depar­ture hence, & expecting I for a better life after death, sutable to our former liues, and to this departure and resignation of our soules and bodies into his hands that gaue them vs; whereof it euidently appeareth by the premisses, that euery The subdi­uision. Three watches. man and woman, hath three distinct watches to keepe.

1. On ouer the whole course of our 1 liues from the beginning to the end.

2. The other for death. 2

3. And the third for our Sauiours 3 blessed comming to iudgment. From which three, we also may gather this discription of watching, to wit, that to What is it to watch. watch, is to be exceeding carefull and circumspect to behaue our selues all our life, holily, soberly, and iustly in all our actions, according to the Lords will ex­pressed in his word, and euer to be heed­full to settle our selues in such a wise and constant religious state of life, that we may euer more, as good and faithfull ser­uants be found well occupied, and pre­pared both for death and our Lords comming to iudgement; without feare, [Page 24] blame, or checke. And because these three watches must be managed and effected in our life and health time, and not in the houre of death, or vpon the day of iudgement. I will dilate of eue­ry of them in order, but first intreate of some points in generall, which doe alike concerne these three sorts of watching, then descend to discuse of the perti­culars.

And because lightly no doctrine is much regarded, vnlesse it be knowne to Of wat­ching in ge­nerall. The necessity of wat­ching. be necessarie for the auditorie in respect of time and place: I will in the first place (God aiding me) shewe you, how need­full this doctrine of watching is, to make vs approued and acceptable to Omne tulit punctum, qui miscuit [...]tite [...] God both all our life long, at our death, and appearing in iudgement, which be­ing found necessarie, then it must con­sequently be profitable, and therefore pleasant, alluring, and binding all men and women, old and yong, to the prac­tise thereof, vnlesse wilfully, and madly they runne vpon the pickes of their owné destruction, which the Lord forbid.

[Page 25] My doctrine then is this. It is a most Doct. [...]. Which tea­cheth, it is most neces­sarie to watch. necessarie worke for all men liuing, to watch ouer their liues, during their aboade heere; as also for the time of their trans­migration hence, and for their cheerefull and ioyfull appearing in iudgment, my proofes be these.

First, because (as I shewed the second Proofes of the doc­trine by Scripture and by reasons. in the exordium and enterance to this Sermon) these three points were the chiefest things which euery one ought to be most carefull of as long as they liue; and wherein standeth the glory of God: so much as of man ought to be sought for in this life: And therefore are most needfull.

2. God commandeth vs in diuers places to watch, and pray, for these three ends, as heare Matth. 2. 4. 4. 2. Luke 12 36. & 21. 36. & 22 40. 46. & 1. Pet. 4. 7. & 5. 8. Ephes. 6. 18. & 1. Thess. 5. 6. 10. &c.

Now euery commandement of God binds the conscience perpetually to ab­solute obedience, for God that comman­deth, is our great Lawgiuer: who is able to saue and destroy. Iam. 4. 12. To say no­thing that Gods will is the only rule of [Page 26] euery mans will, vnlesse he be a professed rebell, then God in the very creation of Man and Angels: put this bridle in the mouth of all reasonable creatures, that no man without extreame and manifest impudencie, durst gainsay, but humbly and speedily obay, any thing if it were apparantly knowne to be commanded by God; but this is knowne so to 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 [Page 27] place, but ioy to depart from i [...] for heere can I goe about no good thing, but Sa­tan, or the world, or my [...]sts molest me, and many excellent [...]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, § 6. Vse 1. For admo­nition to all men. 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 [Page 28] 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 [Page 29] 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 The sense of this word watch. 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 [Page 32] 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 Doct. 3. against carnall se­curity. appearing in iudgement, we must not sleepe in sinne, nor fuffer our selues to be ouer­taken with carnall security, or carelesse [Page 31] satietie in heauenly things, the doctrine is proued out of the afore named testi­monies in Mar. 13. 36. and 1. Thess. 5. 6. Proofes by Scripture. 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 What so­briety is. 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 [Page 32] 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 God, in lip labour without fee­ling, or attention of heart, so charming sorcerie, coniuring, casting of figures, and iudicial astronomie, as also when we feele no guilt of sinne, by reason of [Page 33] the hardnesse of our hearts, and corrup­tion of our liues, as doe persumpters, adulterers, murtherers, theeues, swea­rers, &c. and yet take themselues to be cockesure, by reason that sometimes they goe to Church: mumble a few prayers by rote, and tale, or for that they pay their tythes, fast, &c. As he, Luk. 18. 11. and Isa. 65. 5. Or leade ciuill liues; Exhorta­tion. yet let such awake speedily from this deadly sleepe; and know, that now Sa­tan preuaileth and keepes the possession when all is peace, peace, and thou in the broad way to damnation; vnlesse in this quiet storme thou fall lustily to the tack­ling for thy shippe is in the quick sands, ready to drowne: fall therefore to spee­dy repentance; crie to the Lord mighti­ly; thy ship sinketh, procure his fauour in Christ, shake of thy drowsinesse least as a sluggish souldiour thou loose the day, and Satan get the victory.

The vse serues for instruction to Gods children, to stand vpon their watch Vse 1. To bee watchfull. knowing that our whole life is a spiritu­all warfare; and therefore beware thou loose not the field: before the day of tri­umph [Page 34] come: for we see how Sathan our Arch enemie, knowing his time to be but short, redoubleth his forces to vanquish vs, therefore in this danger there is no sleeping; for then the hun­gry roaring Lyon will deuoure vs; but be we wise to preuent his stratagems, and neuer thinke that we are stronger in faith, nor holier in life, then Satan dare aduenture vpon vs. He sp [...]red not our Sauiour, nor any of Gods Elect in any age, nor estate of life. What thinke ye of these pillars of the Church, Peter, and Andrew, Iames and Iohn? were they not Christs chosen and best beloued A­postles, and most mortified men, who had forsaken all for Christ, and had of long time beene continually schooled by the Lord himselfe; so that Peter had good reason to doubt, that this com­mandement concerned them not, and yet see what sadde and serious exhorta­tion our Sauiour giueth them, not to snort in security? The mercifull God be gracious and mercifull vnto vs. Is our corruption so contagious, so farre and wide crept, and euery where so pesti­lent, [Page 35] that in all the world not on man nor woman can be found, who can say, I neede not watch. I may sleepe care­lesse for thou Lord of thy goodnesse haste made my hill so strong, my lampe ouerrun­neth Psal. 30. 6. with oyle, my siue talents haue gained ten, and I my selfe am so wise, so holy, so mortified, that I need no admonition: I am holier then thou, stand a part, come not neere to me. Isa. 65. 5. No, no, neither Peter, nor Andrew, Iames nor Iohn, are exempted, I say to you, Take heede, watch and pray, and what I say to you, I say to all (none excepted) watch, sleepe not, and why? But for that securitie, careles­nesse, & sleepe, so inebriate mens minds, as a continuall drunkennesse, that they neither remember God to know his re­uealed will, nor stir vp themselues to re­forme their liues, nor yet arise from from this dead sleepe, that Christ may giue them life. And this deadnesse of heart, (that nothing can awake them, with what pipe soeuer ye play) what is it else, but as in Christs time it was an infallible signe of the destruction of the Citie and Temple, so now of the end of [Page 36] the world, when Christ shall not finde (as himselfe foretelleth) faith vpon the earth. Luk. 18. 8.

2. This serues for comfort to Gods Vse 2. For com­fort for such as watch. Elect, who in watching and prayer, wholly submit themselues to Gods commandement, doe most carefully, shake off this drowsie sluggishnesse, in the whole course of their liues: not forgetting they must die & be brought to iudgement; and albeit they some­times cannot chuse but slumber & sleepe. Matth. 25. 5. Yet are they full secure and carelesse, there lampes purely burning, and well stored with oyle, for they repleni­shed in hearts, with faith and obedi­ence in life, haue euer a good consci­ence, are euer prouided and are sure that (there sinnes in Christ being pardoned) no euill can befall them; nor separate them from the loue of God. Rom. 8. 38, 39. But may euer with Dauid cheerefully sing, I will lay me downe and also sleepe in peace, for thou Lord only makest me dwell in safetie. Psal. 4. 8. And what (beloued) can be more ioyfull and comfortable to vs, then by these meanes now in this life, to be interressed to Gods heauenly [Page 37] regalties, and diuine priuiledges, where­by this kingdome of grace, wherein we thus conuerse, is made an entry to the kingdome of glory, and not now only, but at our death will make vs sanctified­ly secure and ioyfull, when then a farre off (as saylers vpon the sea) wee be­hold our long wished hauen and home, and thereupon breaking vp our watch and ward, doe confidently in sure faith and vndoubted hope of a glorious re­surrection to life eternall, commit our selues, soules and bodies into the hands of our gracious God, and thus farre of the Antithesis; next of the Thesis it selfe which is watch.

This watchword I deuided into three Part. 1. Of wat­ching in speciall. parts, for this life, for death, for iudge­ment. In the first place I am to shew how we are to watch for this present life, that so wee may liue according to Gods holy will, while wee haue our a­boade heere, and be the while secured of Gods good acceptance of vs, and all our doings and dealings: wherefore of this first branch of watching I gather this doctrine: viz.

[Page 38] Seeing the whole lifo of a Christian is a continuall warfare full of labour and dan­gers, Doct. 4. To watch for the lea­ding of a godly life in this world. and we enuironed on euery side with many and mightie, fierce and malitious ene­mies, we must while we liue in these earthy Taber nacles and tents (as souldtours in the field and pilgrimes in the world) in all care­fulnesse, pietie, and sobrietie, constantly watch ouer euery periode of our liues and all our actions, that so wee may passe our daies religiously and holily according to Gods reuealed will during our natu­rall liues.

This proposition is thus prooued. First Proofes by Scripture. our Sauiour here, and in sundry places besides, stirreth and commandeth his Disciples and vs all to watch: and in Luk. 12. 35. to 49. largely discourseth of this point, concluding againe and a­gaine, That blessed is that seruant whom the Lord when he commeth shall finde wa­king. And Paul in 1. Cor. 15. 34. Ex­horts vs to awake to liue righteously and not to sinne, and 16. 13. To watch, to stand fast in the faith, to quite vs like men and be strong, and Eph. 6. 18. To watch with all perseuerance and supplication for all Saints. [Page 39] Where he makes watching a part of our Christian armour, against Satan and all his power, and so doth Peter, 1. Epist. 5. 8. And the Angel of the Church of Sardis exhorteth her to awake and watch, else threatneth to oome vpon her suddenly as a theefe, Reuel. 3. 2, 3. and in Reuel. 16. 15. Christ againe calleth them blessed who watch and keepe their garments least they walke naked and men see their filtht­nesse, &c.

Reasons enforce the doctrine: as first By reasons God commands vs to watch; which he would not, were it not behoouefull and needfull for vs. Secondly, the imminent dangers we stand in, perswade thereun­to as the corruption of our nature: prone to sinne and to all mischiefe; Sa­thans manifold assaults and temptati­ons; certaine vncertaine death; Gods wrath and vnsupportable iudgements; the baits and allurements of this life; as with so many cartropes pulling vs to sinne, and damnation, crosses, and death in euery creature we vse; and vnder eue­ry stone lurketh a Scorpion ready to sting vs to death, if wee bee not vigi­lant [Page 40] and constant in prayer.

Thirdly, the benefites redounding to vs hereof, should set vs forward to this dutie, as namely: first, we shall liue righ­teously and glorifie God in all our dea­lings: 1. secondly, we shall be as in com­pleate 2. harnesse appointed, against Sa­than, the world, sinne, and our owne concupiscences: thirdly, be helpfull to 3. men: fourthly, hurtfull to none: fifth­ly, Blessed of God in this life: sixthly, 4. most happie in the life to come, &c. 5. which the Lord of glory grant vs all to doe.

The first vse we are to make of this Vse 1. Is to de­clare how weare to watch. sad doctrine serues to instruct vs, where­in we are not to watch, and wherein ac­cording to our Sauiours will we must watch; where we are to vnderstand that our Sauiours minde, is not in watching we should forbeare naturall sleep, which is as needfull and profitable for vs as is our food: vnlesse it be for some part of the night, that we awake to God, and in that silent and solitarie time giue our selues to prayer. So Dauid saith, he re­membred God in his bedde and thought [Page 41] vpon him when he was waking, Psal. 63. 1. 7. At midnight rose vp to giue God thankes. Psal. 119. 62. And euery night washed his bedde and watered his couch with teares. Psal. 6. 6. and good reason had he so to doe. For this was the most conuenient time to speake without interruption, and talke at large and most familiarly with his God, which worke in truth, was to be preferred before any sleepe, Then in the day time. He was so taken vp with the affaires of the kingdome, that he often had no time to call vpon God in priuate, and therefore would rise at midnight, to pray & praise the Lord. So our Sauiour, when for the presse of the people, and his indefatigable labour in preaching, and teaching the people, and working of miracles, he could not talke with his God in prayer, He would goe out to the mount to pray, and spend the whole night therein. Luk. 6. 12. and 21. 37. And so shou'd we doe, for the night is the fittest time for this holy worke, for then may wee haue elbow roome inough, without any distur­bance of wife, children, family or [Page 42] friends, nor yet of secular affaires, to examine our hearts, if Christ called vs at midnight to iudgement, or at cocke­crowing, or in the dawning, Mark. 13. 35. we might euery way be ready prepared and waking, yea walking with our God; and also to powre out our hearts to our good and mercifull God in prayer, and be heard. And yet this is no warrant for swinish wretches, who if they pray at all, neuer pray but in their beds, and that so drunken, drowsiely, and sleepingly, that in the middest of their lip-labour deuotion they fall asleepe, and withall ioy and comfort themselues, yea bragge it out, that they euer fall asleepe in a good worke, that is, as if they said they were ouertaken with sleepe, in abusing Gods Maiestie with their lippe-labour prayer, taking his name in vaine, and of­fering vnto him the sacrifice of fooles, Eccle. 5. 17. and 6. 1. But by watching, When we are to watch. the Lord warneth vs to be vigilant and carefull ouer our whole liues and euery part thereof, that Satan with his sub­tilties and sleights, nor yet the world We must watch ouer our selues. with the enticements thereof, nor sinne [Page 43] with his deceitfulnesse, nor our owne nature, with the lusts and corruptions therof, draw vs from our faith and pro­fession, or from our loyall obedience to the Lord, and so defeate, vs of our ioy­full victory and hopefull triumph, in that great day ouer all gods and our e­nemies, and withall depriue vs of our vncorruptible crowne of glory: and for this cause must wee euer imitate the Hare, who though shee sleepeth, yet neuer closeth her eyes together, but e­uer pricketh vp her cares to listen, if any dog barke or trace after her: so though wee sleepe our hearts euer must bee a­wake, Cant. 5. 2. Iob 9. 28. and with Iob must feare and exa­mine all our waies, and know that in this holy worke we haue no greater ene­my then our selues, and therefore (as our houshold, and euer flattering foe) we must watch, and distrust all our acti­ons, and as vnder an yron locke, keepe in, and vnder, all our thoughts, words and workes, else they will lay broad o­pen the gates of our soules for Sathans complices to enter in and robbe vs of all graces temporall and spirituall, and [Page 44] then woe, woe shall be vnto vs. Neither is this all our charge though this bee We must watch ouer [...] family. more then well we can discharge: but wee must further watch ouer such as God chargeth vs withall, as: first, the 1. As f [...]st o­uer his wife. Husband ouer his wife, that as before she was married to him she was ospoused to a better husband, euen in Baptisme to Christ Iesus, and at his hand receiued her to be his helper, vpon condition, to see her keepe faith and truth to her first husband. So must he carefully watch ouer her that shee breake not faith nor promise in any case, but daily walke more and more worthy of the Lord in all sinceritie, good conscience, faith vn­fained, and all loyall and renewed obe­dience: and seeing shee is the chiefest of her heauenly Fathers goods, be sure to respect and keepe her in all honestie, pietie, and honour, as the chiefest iew­ell of price committed to his safe custo­die, and in due time be readie to restore her to God her Father, a pure and chast Matrone without spot or wrinckle. For hauing vndertaken a charge, hee must beautifie and adorne the same, and say of [Page 45] her as Augustus of Rome, I found it of bricke, I leaue it of Marble, which he may well and easily performe, beeing first godly religious himselfe, and know that his wife is his sweete garden, wherein he must continually walke, and his most gainfull vineyard, wherein he is euer to be imployed, neither will any (I trow) bee so fond as to thinke to reape com­moditie from his vineyard, if he plant not therein, continually the choisest vines, whatsoeuer they cost, which set will quite cost, and prune and dresse his trees, nor to take delight and comfort of his garden, if he be not carefull to weede it of all vnsauoury herbes, and set there­in the most vertuous, and sweetest, plants as are to bee found, else madde were he that would exclaime that hee can make no commodity nor gather any fruit out of his garden or orchard, when as hee neuer set on good herbe nor plant in them one or other. The like is euery husband to deeme of his wife, watch for her good, and shee will doe thee all good.

Then secondly, euery father is to 2. Ouer his children. [Page 46] watch ouer his children, that they dege­nerate, and grow not from pure wheare to wilde oats, as Helies sonnes did, to the destruction of parents and children. 1. Sam. 4. 17. &c. And this watch is har­dest of all, because they be the fruit of our bodies in which respect we are ouer indulgent, as was Dauid to Absolon. 2. Sam. 18. 3. and 19. 33. and to Adoniah. 1. King. 1. 6. And therefore are they too often more rebellious and head-strong, then wee can rule, or willingly would bend, much lesse breake or cast out of our houses, and stone to death. Deuter. 21. 18. And who though he were full of eyes and neuer sleeping, is sufficient for these things, and therefore parents with heauie hearts often sing Moses song, in Numb. 11. 11. &c. Lord if I haue found fauour in thy sight kill me, that I be­hold not my misery! What is heere then to be done? shall wee in the most needfull place giue ouer our watch? God forbid. But rather herein follow Salomons counsell in Prou. 22. 6. Traine vp (or Catechize) a childe (that is, while he is a childe) in the way he should goe; and [Page 47] when he is old, he will not depart from it: And good reason, for looke how the first institution of children is, sutable thereunto will be their whole life, con­tinually aspecting thereupon, as we see the Sunne euer setteth euen against the place it first that day arose. And looke what impression the waxe taketh when it is new, it will retaine when it is hard and old. Gods people were carefull hereof, for wee see how watchfull Iob was ouer his children, how he sent and sanctified them, and rose vp early in the morning, and offered burnt offerings accor­ding to the number of them all. For Iob thought, it may bee my sonnes haue sinned and blasphemed God in there hearts, thus did Iob euery day. Iob 1. 5. Abraham was commended for commanding his sonnes and houshold after him, to keepe the way of the Lord, to doe righteousnesse and iudge­ment. Gen. 18. 19. Which how we l he performed, appeared in that in one day, he circumcised himselfe, his sonne Ishmael and all the men in his house, Gen. 17. 26. 27. Whereof were 318. able men of war, Gen. 14. 14. And how could Ioseph ap­prooue [Page 48] so wise and godly a man depar­ting from his fathers house at seuen­teene A good president for all pa­rents to traine vp their chil­dren in the feare of God. yeeres, Gen 37. 2. Or Samuel so holy a Prophet, or Daniel and his three companions so excellent, Moses and Dauid men after Gods owne heart, Salo­mon so toward, Ezechias seruants so gra­cious, that they penned a part of Salo­mons prouerbs, as Prou. 25. 1. Ioshua and Prou. 25. 1. Nehemiah, so zealous and godly gouer­nours, Nathaniel, Paul, and Timothy so re­ligious, but that from there cradles they were by their godly parents continually trained in the feare, fauour, and know­ledge of the Lords word and will. Mose: deliuered Israel Gods lawes, to teach them their sonnes and sonnes sonnes, all their daies, that is, euery day while they liued, Deut. 6. 2. And before his death, bound all Israel men, women, children, seruants and bond-slaues by an oath to keepe and maintaine Gods lawes, all ex­cuses set apart, as writes Iosephus Antiq. lib. 4. cap. vlt. which they failed not for many yeeres to performe most careful­ly, they in these last times not only from their cradles instruct their chil­dren [Page 49] in the principles and summes of religion which they call there little Bi­ble, but at fiue yeeres old, set them to reade Moses law at tenne, the commen­taries and expositions of there Rabines at thirteene, rules and precepts morall, at fifteene the Thalumd controuersies and disputations of the Rabines law. Humphred. and Ioh. Buxdorph. Syn. Iud. Simili [...]. cap. 3. So that their children, were com­pared to spungies, greedily sucking from their parents the water of life, to houre-glasses measuring so their houres that no minute should be mispent, to wine sackes, retaining the substance of pietie, and stilling out the sweetnesse to others, to ciues with holding within the pure wheat of the word, but shifting out the dust, yea they were so skilfull and painefull text-men, that they could tell you how many times euery letter of their Alphabet, was written in the booke of Genesis, which Willet testifieth also in Gen. 50. at the end saying, this booke the Iewes make such account of (mea­ning Genesis) that they haue numbred the very letters which make 4395. &c. Thus [Page 50] in old time little children became old men, Grying euen to Christ in the Temple Hosanna. Matth. 21. 15, 16. But now old men are twise children, to wit in age and knowledge.

Neither doe I take it any sin besides holy writ, to shew vnto you how the holy ancient Christians, were not sleepy in this worke: as Leonides Origens father was so painfull in the education of Ori­gen, that daily he exercised him inrea­ding Example of Origent training vp of a childe. and learning by heart, set porti­ons of the holy Scriptures, wherein the childe had such inward and mysticall speculation, that many times he would mooue very profound questions con­cerning the meaning of the Scriptures, that his father in outward shew, would reprooue him for wading so deepe into matters vncapable for his age, and often would vncouer his brest being asleepe and kisse it, giuing thankes to God that made him father of such a childe, and being but seuenteene yeeres of age, had such desire to suffer martyrdome for Christ with his father, that his mother priuily in the night hidde away his [Page 51] clothes, that for shame he could not go forth, but writ to his father, to take heede for affection, to wife, or children to recant. Euseb. lib. 6. cap. 2. So in the time of the Tenth persecution of the Euseb. lib. 6. cap. 2. Primatiue Church, a little childe of feuenteene yeere old made a glorious confession of the vnitie of the Dietie and together with Noble Romanus suffered martyrdome Prudent. de cor. Martyr. And when Valeus the Arrian Emperour sent his deputie to slay all the Orthodoxe Christians congregated in a Church at Edesse in Mesopotamia, a poore woman of the citie hearing thereof, hastned with her children in her armes thither, which the Deputy seeing, asked her whether she would, she answered to the Church to suffer mar­tyrdome, so godly giuen mother and children were in those daies Ruffinus, lib. 2. cap. 5. Theodoret lib. 4. cap. 17. Tripart. Ruffinus l. 2. cap. 5. hist. lib. 7. cap. 32. So Dionysia Africana when her most noble yong sonne Maio­ricus was martyred in the midst of his torments shee exhorted her sonne to con­stancie and to remember the holy Trinitie in whose name he was baptized and to keepe [Page 52] vndefiled his wedding garment, Victor. de perseq. Vandal. lib. 3. So Frumentius a ladde together with his fellow Aedesius (Phoenicians) conuerted India, as is in Sozomenus, lib. 2. cap. 23. And a prisoner woman conuerted the Iberians Sozome­nus lib. 2. cap. 6. And the king of Bulgaries sister conuerted that countrey, saith Zonaras: Athanasius but a child, would reason with his plar-fellowes of the myste­ries of religion, Ruff. lib. 1. cap. 14. So the children of Samosata when Lucius an Arrian Bishop as they were at Ball­play had with his foote touched their ball, they would not play with it, vntill they had drawne it thorow the fire, Crying their Ball was defiled by the here­tiques foote. Theodoret lib. 4. cap. 15. And no lesse worthy to bee remembred are the children of Merindoll in France who were so expert in the principles of reli­gion that questioning one with another before the Bishop of Cauaillon with such grace and grauitie as was maruellous to heare, thereupon a religious man come lately out of Paris said to the Bishop: I must needs confesse that I haue often beene [Page 53] at the common schooles of Sorbone in Paris where I haue hard the disputations of the diuines, but yet I neuer learned so much as I haue done by hearing these yong children, according to Matth. 11. 25. Act & Mon. pag. 868. Thus we see how Gods chil­dren watched ouer their babes from their infancie, and what good effects it brought forth in and by them and so would with vs, if we did the like, the Lord open our hearts, and make vs see how many millions of babes, and in­fants, come to fearefull designements, by reason of parents sleepinesse and se­curitie in this behalfe.

Wherefore my next vse shall be to Vse 2. To nurture their chil­dren in the feare of God. admonish and in Christ Iesus to entreat all parents, to pittie their infants, and while they be yong to nurture them in the feare and knowledge of God, and that for these reasons among others.

1. Because God commandeth it, Deut. 2. Reasons. 6. 6. &c. Eccles. 12. 1. Lam. 3. 27. Psal. 78. 4. 2. All the godly in all ages performed this dutie, whose examples we should follow and further know, that as the Iewes children were after the circumci­sion [Page 44] so soone as might be instructed in the Lords waies, so should wee after Baptisme be in the lawes of Christ. 3. It is necessary for vs so to doe for all men know and confesse, that Sathan spits and beares, an implacable hatred to young Satans spite to little chil­dren. babes, and infants; because they be the seede of the Church, and therefore la­bours to draw and keepe them in all prophanenesse, as he caused the Iewes by an Apish imitation of Abrahams of­fering of Isaack to sacrifice their children to Moloch contrarily, Leuit. 18. 21. and 20. 2. So in Popery be Priests, Monkes, and Nunnes kept from lawfull marri­age, beget children, and in the birth sti­fle them, witnesse Huldericke Bishop of Ausbrough who in an Epistle to Pope Nicholas the first, relateth how Pope Gregrorie the first, vpon a certaine day sent vnto his fish pond for fish, and a­boue 6000 infants heads were brought vnto him which were taken out of that pond or moat whereupon he confessed his restraint of Priests marriage to be the cause thereof, and if this was in one pond, what was in euery place and at all [Page 55] times. An [...]lo­gia. Papa pag. 779. Act & Mon pag. 125. 14. 4. Euery man is so full of ori­ginall as actuall sinne, that vnlesse we be sanctified and from our cradles sepe­rated to pietie wee shall neuer or very hardly be saued, for looke what licour the new caske taketh, it longest tasteth thereof, and we reade how the figge tree was cursed, though the time of figs was not yet. Mark. 11. 13. To teach vs to watch, that at all periods of our liues we should be fruitfull in good workes, and holy life, and we see how the Beares tare in peeces 42. little children at Be­thel that mocked Elisha: their littlenesse excused them not. 2. King. 2. 23, 24. 5. The yonger they bee in glorifying God, the greater blessing of God shall light vpon them, for admit they wote not what they say, yet God who heareth the spirit speaking in them, woateth and accepteth of their words, as if they vnderstood them, as we see in Math. 21. 15. Mark. 10. 14. &c. Psal. 8. 2. And we see how fearefull it is, to heare a little childe sweare, curse, or name the diuell, though he knoweth not what he speaketh, all will presage that hee will approoue an [Page 56] vngratious childe, and is of an vncleane spirit. Let parents then as the Eagle and Pellican, build their nests on high, that the olde Serpent come not nigh their yong, and know that the best in he­ritance they can prouide for and be­queath their children, is pictie: And heare would I willingly for comfort and ease in this long Watch (for long a breeding but soone done away) to pa­rents; giue some poore direction and o­pen my mouth for the dumbe, Prouerbs 31. 8. And speake with a stammering tongue, precept vpon precept, line vnto line, there a little and there a little, Else how will babes be taught knowledge, Isa. 28. 9, 10, 11. Wherefore for the right insti­tution The insti­tution of a child from his cradle. of a childe, I presuppose the pa­rents to be religious, and not of that number who wil laugh when their chil­dren sinne, but weepe if they be godly addicted.

I would haue the mother who is the 1. nurse, else is no better then an Ostridge, and worse then the Dragons, which draw out the brests and giue sucke to their yong, Iob 39. 17. Lament. 4. 3. So to [Page 57] frame if she can, her childes speech, that the first word hee speaketh should bee God, to perfume and sanctifie the rest of his words, and meete this should be so, for shee nurceth now the sonne of God, and therefore should be taught to name and call vpon his heauenly father: then to this word adde, blesse me, next Iesu saue me, and blessed Spirit of God sanctifie me.

2. As his vtterance encreaseth, teach 2. him at his vprising to say, I praise God for my sleepe, Lord keepe and blesse me this day, and likewise to thanke God for his foode; going to bedde, to commit himselfe to the Lord, euer being care­full that no vncleane thing, nor person, nor any of the children of the wicked corrupt him, in word nor deede.

3. Then in this progresse as wit and 3. discretion with plainnes of speech com­meth, teach him by rote the Lords prayer, then the beleefe, after the De­calogue and so pithie questions, and an­swers concerning the principles of Re­ligion, then some short graces, which he is before and after his meals to say, with [Page 58] some short prayers for morning and euening to say vpon his knees: which will be all he can do the two first yeeres after he begin to speake, that is, vntill he be full fiue yeares old.

4. Then to learne by heart some parts of the Bible as he groweth capa­ble 4. thereof. And to this worke must the father likewise reatch his helping hand, and if there be more children of riper yeeres in the house whom he v­seth as his play-fellowes let them in their sports teach on another; the elder the yonger: and so their recreations shall be the more sanctified, and they will learne sooner and with greater facilitie the on of an other then of an elder in­structour.

5. And if the father perceiueth him to be of ready and quicke capacitie he 5. may acquaint him as hee thinketh best with his booke: which shall keepe him from bad company or being idle and ill occupied, then let him drop into him by familiar tearmes the name and right meaning of God his Creator, of Christ his Redeemer, of the holy Ghost his san­ctifier, [Page 59] then of the holy Trinitie in the Vnitie of the Dietie in as plaine easie and briefe manner as possible he can, neither shall he labour in vaine, for God will giue a wished blessing and comfort to his owne worke.

6. Thus the sixth yeere of his age 6. compleatly passed and the seauenth current: then must hee prouide him a faithful & godly schoolemaster to traine him further on in learning & vertuous educatiō, yet so that he forget not him­selfe that still he is his father, and there­fore is to watch ouer him and must teach him priuately: as his Master pub­likely to know and loue the Lord, and to render some reasons thereof as thus: we children must loue God aboue all be­cause he loueth vs, he made vs of no­thing then God loueth vs, for he gaue his Sonne to die for vs, and gaue vs his Spirit and word to sanctifie vs, and bring vs to him and therefore must wee obay the same and loue and praise God, for by these meanes he gathereth vs to the mysticall vnion of his sonnes body, and to the communion of his Elect [Page 60] Church. Finally, God loueth vs, for after death he will raise vs to life, and we shall euer liue with him in heauen, and therefore must we loue and glorifie him in euery thing. Then teach him to feare and abhorre sin, in thought, word, and work. And first to know as much as conueniently may be by the ten com­mandements what sin is, and the tem­porall and spirituall penalties thereof. As thus also: wee must not sinne for then God will be angry with vs, then wil he take his grace and peace from vs, then will he send vs troubles, sicknesses, death, and cast ve to hell with the diuell and reprobates. And let him learne to doubt of his doing, and demand of his parents, if this should be done or vn­done, if the Lord bid or forbid it, if he loue or hate it, and to conclude that if God will it: I will doe it, if not, to die rather then doe it.

7. The seuenth yeere complete and the eight current, acquaint him with 7. the Bible and the principall stories ther­of, as of the creation, fall, and recouery of man, of the deluge and burning of [Page 61] Sodome, of Israels departure out of Ae­gypt, of the whole acts, and life, of our Sauiour Christ, &c. Then with other parts thereof: and withall to make some vse thereof, as we must not breake Gods commandement, for this brought sinne and misery vpon the world, wee must nor mocke the ministers, for this caused God to send Beares to kill the children of Bethel, maids must not be gadding about, so Dinah was defloured, we must not breake the Sabbath, for he that gathered stickes that day was sto­ned to death, nor blaspheme the Lord for the blasphemer must die the death, nor with Absolon dishonor our parents, nor with Cain commit murther, &c. Only be carefull not to ouercharge him with too many things at once, nor yet to cloy or ouer weary him, for there is nothing more pernitious then sacietie in well doing, this will cause him forsake all: but let his labours be workes of li­bertie, freedome, and sport, knowing that the schoole-house is called not Car­nificina a butcherie, but Ludus a sporting and playing place, where all things bee [Page 62] taught and learned with ease and de­light. Thus let him proceede till he be readie for some calling, but euermore the parents must be watchfull that he be not carried away with ill company, or infected with the sinnes of the time, place, or his age, but that euer he pro­ceede according to these beginnings, and while the parents bee parents, let them watch and command ouer their children, and they euer obay, &c.

Then thirdly, Masters are to watch ouer their families, with as great care Ouer his seruants. for the time being: as ouer their chil­dren, and also ouer their kindred and friends, and euery one ouer another, that their hearts be not hardened with the deceitfulnesse of sinne, and at no hand bee of Cains humour to say or thinke, am I my brothers keeper. Gen 4. 9. But because it were an endlesse labour to speake of all sorts of people: and of all duties belonging to them, and to e­uery period of mens ages, where of their be already intire volumes extant: I will surcease and speake of on or two more and referre the rest to euery godly [Page 43] mans consideration.

The next vse serues only for a me­mento Vse 3. For Prea­ching Mi­nisters. to the godly Ministers, not to for­get their names: but as in Scripture they be called watchmen, Ezech. 3. 17. and 33. 2. 6. 7. So must they carefully and faithfully watch ouer the poore sheepe and lambes of Christ Iesus: And how­soeuer most men take this to be no la­bour at all, and that such as are in this worke most wakefull, to be busie bodies taking more vpon them then neede, for these sheepe are as wise, and carefull for their saluation as they, else it were pitty of their liues, &c. Yet Gods seruants finde it an Art of Arts, and a Science of Sciences, to ouersee, and superintend this wily flocke, euer distrustfull and suspecting all plaine dealing, taking their friendly louing watchman, euer to be their greatest and most malitious ene­mie, and at euery bray, laboureth to hide themselues from him; or to escape out of his fould, so that they may be re­sembled to fish, which bee so sharpe sighted, fearefull and distrustfull, that were it not, there be so many fishes in [Page 64] euery brooke and riuer, Gen. 1. 20. and 48. 16. The fisher could hardly catch any: and so if the Lord wrought not miraculously by his word and spirit, with his painefull Minister, he should neuer catch on of them, so wilde, and vntractable they be: nay hee shall be so farre from catching them, (be he an v­surer, a Church robber, an oppressour, &c.) that vnlesse he well see to himselfe, the fish will catch the fisher, and make him more the childe of hell then them­selues, and therefore no tongue is able to expresse his care, vigilancie, labour and trauell, neuer at rest, that whereas all others, worke the sixe weeke daies: yet they rest from their labours vpon the Lords day, but this poore shep­heard, is to expect no rest, but as the Sunne running his course: laboureth all the weeke; but most of all vpon the Lords day, and what remedie, but that as Ierem 10. 19. It is their sorrow and they will beare it Episcopius Printer in Basill had this Embleme in the first page of the bookes he printed, An Herne stan­ding vpon on foote vpon a dead mans tombe A simile. [Page 65] or a Crosiers staffe, or sheephooke, with a stone in the other clawe spying about and ready to fling it, if he spied any enemy with this Impresse vnder a Bishop alu­ding to his owne name; which signified so much, intimating that a Bishop, or Minister, must as the Herne bee a conti­nuall watchman ready to encounter with euery aduersarie of Gods truth, and euer ouerseeing his charge, remem­bring, that a man with one foote in his graue, he must die and render account of his stewardship, but seeing I my selfe haue more neede to bee instructed of them, and who of their owne accord are so wakefull, and watchfull ouer their charges seuerally, that for want of sleepe their eyes bee almost sunke in their heads, and for want of rest, their bloud and strength is out worne, that few of them liue to the yeeres of the life of their fathers, so few and euill their daies be, for that they (good men) voluntarily take more weight vpon them, then their weake nature is able to sustaine, in so much, that the image of death appea­reth: not only vnder their feete, as to [Page 66] the Herne but in their faces also: aboue all othermen. Thus dying to the world and to all the comforts thereof: and li­uing to God. The Lord God of heauen strengthen them, lengthen their daies, increase his graces in them, blesse their labours and their flockes, and make vs euer thankfull to God for them, and o­bedient to their healthful admonitions, and instructions. And euer blessed bee the Lords holy name, who hath multi­plied the number of learned & zealous Ministers; in these our daies and coun­trey, and that in greater aboundance then in any age before vs, and those two men of singular hope, full of Gods Spi­rit, graced with most excellent gifts, whose vertues and holy life in their yong yeeres doe shine farre aboue the gray heires of their forefathers, would God we were but halfe thankfull yn­ough, for so admirable blessings. The ioy of the whole earth, and the glad­nesse of all the world, that is, the blessed hope of the Gospel shineth not a little in their gracious contenances, the Lord encrease them a thousand thousand [Page 67] fold, and giue them double and triple his spirit, that they may be greater then all his enemies, and abide euer faithfull that through them, the King may re­ioyce, the Magistrates be glad, their fel­low Ministers be backed and encoura­ged, the people edified, sinne abolished, Idolatrie rooted out, Antichrist ouer­throwne, Satan troden vnder foote, hell confounded, the Gospell highly farre and wide flourish, righteousnesse shi­neth, & God haue all the glory: So be it, and the Lord say so too and ratifie it.

Another vse serues for reproofe of a Vse 4. For vn­preaching watchmen. contrarie generation, who in Scripture be also called watchmen: but full sleepie and snorting, euen at noone-day, and therefore may as well be called watch­men of waking ouer their flockes, as mountaines of moouing they are blinde, they haue no knowledge, they are all dumbe dogges, they cannot barke, they lie and sleepe and delight in sleeping, and these greedie dogges, can neuer haue innough, and these shepheards cannot vnderstand, for they all looke to their owne way, euery one for his aduantage, and for his owne purpose, [Page 68] Isa. 56. 10, 11. They eate the fat, they cloth them with the wooll, they kill them that are fed, but they feede not the sheepe, &c. Ezech. 34. 3, 4. And whereas the watchmen of Ephraim should bee with my God, the Prophet is a snare of the fowler in all his waies, and hatred in the house of God, Hos. 9. 8. That is, they should bring men to God, and not to be a snare to catch and pul them from God, which is abominable, and what more lamen­table then to see them so hard hearted, that though the children crie for bread: yet no man breaketh it vnto them, nor affoord them on graine of salt to eate with their meate, and yet as they bee (improperly I grant) called watchmen, so are they ca [...]led the salt of the earth, Math 5. 13. And therefore should sea­son: the carnall and vnsauory soules of their people, else they themselues are no better then vnsauorie salt. If a Gentle­mans table be laid, and ouercouered with aboundance of meate and varitie of dishes, yet if the meate be fresh and no salt vpon the table, to what vse ser­ueth all that prouision, but to cast it to [Page 69] dogs; salt is it that seasoneth all things, so if a Minister come (I will not say to Church, and season not the soules of the people; with the salt of the word) but if he come to a Gentlemans house: and sit at table, if hee season not the company, with the [...]rie salt of his diuine knowledge, what is hee, but the shame and disgrace of the com­pany; and contemned, yea, cast out and troden vnder foote: as vnsauorie salt. Whereas, he ought both at Church, and at home, and else-where with this spiri­tuall salt, couer and cure the putrifacti­ons and diseases of the people. For heare it fareth with men liuing, as with beasts dying, which anone putrifies, scrawle with wormes, stinke and serue not for mans vse, vnlesse in due time they be wisely and carefully salted, so man when by sinning he looseth the life of God: and becommeth wholly earth­ly minded, hee forthwith begins to stinke, and to scrawle with the wormes of carnall lusts and sensualitie, with beastly and diuellish affection, which not only fill the heart and soule, but [Page 70] withall most fearefully come out at the mouth, in scurilous filthie talke, horri­ble and bl [...]sphemous oathes, and cur­sings, and at the hands, feete, and whole body, in most vngodly gestures, actions, and behauiour. Whereby hee is vnsit for the table, of his heauenly Father, vn­lesse the faithfull Minister, forthwith steppe in, and ouercouer it with his salt, and so sweeten and purifie it againe, else will all whoope at this vnskilfull cooke, that spoileth all his Masters pro­uision for want of salting it in due time, and who if he saw a Goliah come to a towne: with full intent to murther and kill all the people therein, would not rise against him, but this is a murthering of the soules of a whole Parists, if the Lord giue them not the more grace to pro­uide for themselues. What more trea­cherous: then to set a man a watchman ouer a citie; who for a bribe will open the gate at first to the enemie, to slay and spoile all, and doe not these by their sleepie silence, open for sinne and Satan, to seaze vpon Christs inheritance, regarding nothing, but [Page 71] their priuate commoditie, thinking when they enter vpon a liuing, they en­ter vpon a farme to liue vpon or a flock of sheepe, and yet watch not herein, not so well as the shepheard of Bethlem did ouer their sheepe. Luk. 2. 8. And who seeth not, how foolish and dangerous it is to set vpon the walles of a citie, be­sieged by the enemie, a drowsie sleepie and sluggish watchman who can but snort all night, in the morning tels his dreames as they in Ierem. 23. 25. 28. I haue dreamed, I haue dreamed, &c. This sinne is so hainous before God, that hee in this life (to say nothing of that to come) punisheth it: with on of the greatest plagues as can be named, to wit, with blindnesse of minde, hardnesse of heart, and sleepinesse and want of feeling of the sin, euer pleasing themselues herein, and condemning painfull labourers, [...] more busie then is cause: yet no watc [...] ­man so slouthfull as will sleepe whiles his captaine is present in the campe, but Christ is present euer with his drawne sword, Ioh. 5. 14. And walketh in the midst of the seuen golden candlesticks, still crying [Page 72] to euery Peter louest thou mee, feede my sheepe, feede my lambes, feede by word, by Ioh. 24. 15, 16, 17. life, by hospitalitie, &c. Andlo, Han­niball is at the gates, and darest thou sleepe in this ca [...]? Godly was that Mi­nister: who at his first entering vpon his charge, began to make his graue, to minde him of his charge, speedily to be discharged, and of his mortalitie, that he was to die and come to iudgement: and answer for his Ba [...]lywick, and with­all appointed a watchman to ouerwatch him, and cry daily to him, finish thy graue for death hastneth for thee. Whose example I would these bould fellowes would imitate, and that their people would awake, these sleepers and crie to Archippus, Take heede to the Mini­stery, that thou hast receiued in the Lord; that thou fulfill it, Coloss. 4. 17.

The [...]a [...]t vse serues for terrour to a Vse 5. For rob­bers of the watchmen. worse rort of people then these; who kill and murther both the watchmen that the Lord set vpon the walles of Ie­rusalem, and together with them the people, they watch ouer, in a word Mi­nisters and people committed to their [Page 73] charges in taking from them, that holy tribute which God himselfe at the first establishment of Church gouernment gaue his Ministers, for their seruice in the Tabernacle of the Congregation; and made it a law to continue for euer, as appeareth plainly in Numb. 18. 20, 21, 22, 23, 24. Iosh 13. 14. L [...]ui [...]. 27. 30, 31, 32, 23. And because this allowance was to scant, godly men bought and gaue lands for euer. Likewise Deo & Ecclesiae (for vpon those termes their Charters run,) now these also are taken away, whereby Gods Ministers are robbed, pressed downe, kept in plaine beggery, and con­tempt, vnable to releeue themselues, or to furnish themselues with necessaries for their calling, and so consequently the people are for nothing, robbed of the tenth part of their goods, vnder co­lour of paying them for the seruice done for them in the Church of God; when they doe nothing in the Church, but rather are enemies to God, to his Ministers, and to the poore people, who (by reason of this want) die Atheists, for want of preaching and instructing [Page 74] them in the Lords waie, and the grea­ter is this sinne, because few regard it, and so many are accessarie to this sinne, that to speak against it, is to make warre against all the world, and yet we see o­therwise, the greater the insurrection is, the more is the danger specially when men robbe and inuade the King of heauens liberties, and territories, this threatneth vniuersall destruction as in the old world, the sinne of the Sodo­mites, &c. and of the Cananites and Iewes. Nay, this sinne is so glazed and siluer guilt ouer, that none can spie nor suspect the mischiefe thereof, much lesse are able to preach against it (Sathan vsing so all his skill to couer it, as a sinne of sinnes, and a sinne that deceiueth many: otherwise very godly men, which if they saw the horriblenesse thereof, would neuer touch it to gaine a thousand worlds) saue they only, as suffer it and are robbed and vndone by it: yea, these hiue robbers besides the depriuing of people and Ministers of their goods, that they keepe vnder their feete both Ministers and people, that [Page 75] they shall not mute once against their Sacriledge, lest these drone Bees, sting them to death, and whereas all men make title to Gods Church and thereby contribute some portion to the mainte­nance of Gods seruice, they blush not to bragge, and vaunt, that God nor his Church, shall haue a pinne from them, whiles they liue of all they possesse, nay they will take and snatch from God and his Church by force, all possibly they can; and what title can such haue to God or holy Church that impudent­ly without law to robbe both. A lamen­table case that couetousnesse and ambi­tion, should so ouersway any bearing the name and nature of a man; much more of a Christian, that to puffe vp himselfe in pride and contempt of God and his ministery, and to prinke his wife and children in sinfull brauerie, riot, and excesse idlenesse and sensualitie, should make no conscience to bath himselfe, and his posteritie in the bloud of his brethren, yea the knowne price of Christs sacred bloud, and that in all Gen. 4. 10. 11. and 9. 5. 6. ages, and for euer too, we say (and see it [Page 76] by daily experience) that bloud will haue bloud, and the Lord himselfe saith so to, in those that but kill mens bodies only, as we see in Ahab and Iesabell, in Naboths matter, but what shall become of such as kill men, women, and chil­dren, soules and bodies, and so farre forth as in them lieth, send them to hell fire. Dauid would not drinke of the water fetched from the well of Bethlem, because it was the bloud of three men that went in ieopardie of their liues for it, but they eate and drinke the bloud of infinite num­bers, yet make no conscience nor scru­ple thereof. 2. Sam. 23. 15, 16, 17. The last of the tenne plagues of Aegypt which was the soarest of all the rest, was the killing of the first borne of man and beast, for then, Pharaoh rose vp in the night, he, and all his seruants, and all the Aegyptians and there was a great crie in Aegypt for there was not on house where there was not one dead: &c. Exod. 12. 29. to 34. but this is much more fearefull and lamentable, whereby these Church-champions star­uing, persecuting and molesting, with an implacable secret hatred, the Lords [Page 77] watchmen and stripping them of that God gaue them, not only one in euery house, but euery on in euery house, of euery Parish, they set foote in, is vnmer­cifully and cruelly slaine and that not only in bodies, but also (if Gods mer­cies preuent not, in soules too, Ioptah tooke this a strong plea against the king of Ammon, Iudg. 11. 24. that as he ought rightfully possesse that which Chemosh his God had giuen him to possesse; so Iphtah and Israel ought to possesse what the Lord their God gaue them, and by like consequent may wee so reason, looke what allowance the Lord gaue vs, and ours for euer, that ought we to enjoy, but hee gaue vs this holy tribute, and therefore ought we quietly enioy it, vn­lesse by expresse word hee reuoke this donation, which he neuer did. But if you answer, that this is true if we could prooue that that donation in Numb. 18. 20. &c. Were perpetuall and neuer to be abrogated, then the tythes might stand euer iure diuine and no man take them away: without permission from God. I answer, all the learned prea­chers [Page 78] in the land almost, and all that come to Pauls crosse in London, in a Preachers and wri­ters against sacrilege. manner affirme and confirme it, and so doe all writers, that writ bookes of that subiect also (as Euerard Digbies dissuasme, with Celsus of Veronas Dissuasme, Rob. Ponts 3. Sermons against Sacriledge Master * Samuel Gardiner against sa­criledge. I. Howson now Bishop of Oxons 2. Ser­mons. Pet. Rebuffus, and D. Tyn [...]arus de decinus, Richard Eburnes, maintenance of the Ministery: Fulk. Roberts reuenues of the Gospell. Roger Fentons Sermon of Si­mony and Sacriledge, Master Iohn Rainolds vpon Obadiah Vers. 5. 6. Ric. Bernards of the Ministers maintenance. Mast. George Carletone Bishop of Landaffe of tythes: William Sclater of the Ministers portion, Sir Henry Spelman de non temerandis Ec­clesiis: Sir Iames Sempils Sacriledge a­gainst Iosephus Scaligers Diatribe and Iohn Seldens historie of tythes.)

But if you obiect, that the tythes bee Obiect. leuiticall, and therefore since Christs resurrection abrogated; and in that re­spect the Ministers by diuine right can­not claime them. I first desire to learne, by what Scripture doe you warrant [Page 79] this assertion is, that they be abrogated, but if you cannot, then by Ieroms rule Contra [...] ­liud. what soeuer cannot be prooued by Scripture, it may with the like authoritie be denied as affirmed. But if you will haue them so to be, because you say so, therefore to grant it as vpon Pythagor as word; were to glory in men. And therefore I would be resolued, whether any part of the Leuiticall rites be abrogated, except on­ly such as figured the spirituall fulfilling thereof; by Christ, or his Church; and which be they; but in my opinion tithes figure nothing in Christ to be fulfilled, in any of his two natures, or three offi­ces: and therefore are not Leuiticall nor abrogated, but stand as sure as first they were enacted, vnlesse you say that as the tythes giuen Leuie, for seruing in the Tabernacle should stand firme vn­till the Messias came, who would then himselfe discharge all Gods Ministry, and after neuer vse mans seruice therein: which we see is not so: Or else that in his daies and euer after, the Church should in it selfe be so throughly instru­cted, that it needed no Ministers, which [Page 80] is not so neither, and therefore tythes be no figuratiue right, and if not, I de­mand, A dilem­ma. why should they bee abrogated vnlesse we arrogated to our selues, wise­dome aboue the Lords, and could de­uise a better way for the Ministers main­tenance, then the Lord could. But ad­mit the tythes bee Leuiticall as you would haue them, and that they figure some mysticall secret we be not worthy to know: then must you confesse (as you do) that they be abrogated, now Christ is come, and being fuifilled in him, are not to be exacted by any, nor to be pay­ed by any Parishioner to any man, for this were to ioyne with the Iewes, that the Messias is not yet come, which is to deny the faith, and so Christ shall profit vs nothing at all, as Paul prooues of Cir­cumcision, Gal. 5. 3. And if so, why should any Minister demand tythes, much lesse any secular man, or any Parishioner pay any, seeing this is to deny plainly, that Christ is come, but while we pay tythes, we looke for another, else by paying Le­uiticall tythes, you hold all the rectors and parsons appropriate, and also all the [Page 81] people in the land which pay or receiue tythes in a Iewish errour, and infidelity. And by the like right, may you compell the people to pay you, sheepe, and oxen, flowre pigeons, and what not: which in old time were brought to the temple for Sacrifices and offerings, which is most deuillish and absurd and this done, see­ing the tythes be Leuiticall and abroga­ted, you must out of the spirituall truth, and meaning of the Leuiticall law in Numb. 18. 20. Draw out a spirituall true certaine law, for the Ministers portion for euer, in all places of the world, and that as all changes vnder the Gospell be 2. Cor. 3. 7. 8. Heb. 12. 22. and 10. 28. 29. farre more excellent then those vnder the law, so the Ministers maintenance gathered out of the spirituall sense of this ceremoniall law, must in all respects be farre better, richer, and plentifull, then the legall tythes and offerings were, which yet all the learned in the world haue not found, nor neuer shall, which plainly sheweth, that this law in Numb. 18. 20. Is an euident explanation of a principall branch, of the fourth and fifth lawes morall, and that the tythes [Page 82] are and euer were, since the first establi­shing of the Church gouernment, due by diuine right, to the Ministers of Gods Church in all ages alike. And the like is to be said of all donaries, and Abbey lands due to the Mi­nisters. gifts giuen in former time to God and his Church, that is for the maintenance of Gods holy and true seruice in his Church, (whether they were yeerely pensions of money, or lands, as the Ab­bey lands) to serue God in such places, as the Abbeyes were situate, which now ought not iure Diuino to bee alienated from Gods Ministers, and giuen or sold, to secular men, and that for these rea­sons.

1. What was giuen to God and his Church, (that is to the Church men, Reasons Prouiding it. that serued God in the Church, yeerely and weekely) for euer, ought not with­out Gods expresse commandement be taken from them: and we see how Caluin in Hosean cap. 1. ver. 3. sharpely reproo­ueth King Henry for this fault. 2. Those lands were giuen for euer, for the ser­uice of God in those places only, where the Abbeis stood, and therefore, were [Page 83] neuer to be alienated from them, that serued God in those parishes; how so­euer religion altered, from worse to bet­ter; but then to be the rather appropri­ated to the Ministers, then being from generation to generation, because the lands were giuen for the true and holy religion of God, but now the Mini­sters serue God in better measure, and manner, then did the Monkes, &c. And therefore ought they the rather, now possesse them all, and they not be taken away from them. This may bee con­firmed by Dauids practise, who, when the Leuites were to cease to carrie the Arke, and Tabernacle, from place to place, for the on and other, were to be put in the Temple, which was shortly to be builded, Dauid, though the Leuites office ceased, took not away from them their lands, nor liuings, but disposed o­therwise of the Leuites for the seruice of the Temple, 1. Chron. 23. to 27. And so should it be done heare.

3. That which is once dedicated to holy vses, ought neuer to be conuerted to prophane exploits, how worthy or [Page 84] vnworthy soeuer, but should continue to the seruice of God, whereto it was gi­uen for euer, and therefore the taking of the Abbey lands from the Ministers, was wrongfully done, as Leuit. 27. But if any will heare bee contentious; we haue no such custome, neither the Churches of God. 1. Cor. 11. 16. And for me, let euery vessell sit on his owne bottome.

Yet (will you say) Our learned Mini­sters teach vs a contrarie doctrine to Obiect. this, else would we forsake this sinne, repent and make large restitution?

Answ. And so had you neede in­deede, and I would your learned men, that hold you in Sacriledge and vnbe­leefe had more learning discretion, and better consciences, then to breake Gods commandements and teach men so to doe; and this we euer see, that all euill that Math. 5. 19 commeth to the Church, commeth e­uer from Church men, who with the ministers arrowes, pearce the Ministers hearts. For saith Cyprian, the diuell hath inuented a new deuise vnder the name of De simplie. Plator. learned and reformed Christians to deceiue the ignorant and simple, and what dea­ling [Page 85] is this, shamelesly vpon opinion of Seraphicall excellencie, to violate Gods expresse lawes, and to detaine ig­norant blind people, in their deepe Sa­criledge, and to robbe the Ministers of their right and portions, and why, but because our reformed Ministers for­sooth, sooth vs so, and therefore it is so, alas (poore good men) that pinne their soules & saluation, to other mens sleues and what is this, but to exalt men aboue Gods truth, and to glory in them and not in the Lord, and because ye loue your sinnes; vse all meanes to retaine them: but I wish your reformed Mini­sters were better informed, that so you by them might bee reformed, and not thus liue and die in your fearefull sins, but this truth, (to depart from your Sa­criledge) is to tart, and ye therefore loue it not, and you know what Paul writes, in Thess. 2. 10, 11, 12. Because men receiue not the loue of the truth, that they might bee saued, therefore God shall send them strong delusions, that they should be­leeue lies, that all they might be damned which beleeued not the truth but had plea­sure [Page 86] in vnrighteousnesse. Sorrie I am, that this should bee verified in you (in whome otherwise shine many good things) which was spoken of Micha, who hiting a Leuite to be his priest, said, Now I know the Lord will be good vnto me, seeing I haue a Leuite to my Prophet, Iudges 17. 7. 13. But he (good man) was fowly deceiued, for albeit he exercised a super­stitious worship, knowing no better be­ing ignorant of the truth, yet he after his manner was well affected, desired the best things, and regarded not what he bestowed vpon a priest, so that hee might bee trained in the true worship and right seruice of God, and finding this Leuite, He thought to finde plaine dealing and to be throughly trained in pietie. But the Leuite seeking his owne, and not Michas good, (as is apparent in Iudg. 18. 20. Who for better preferment theeuishly forsaketh him, and did leaue him to liue and die for him in (his sins) treacherously deceiued him; whereof the Prouerbe arose, Good Micha met A pro­uerbe. with a bad Leuite, and so lost labor and cost. But if Micha had taken a right [Page 87] course, and entertained a faithful Leuite, I meane a rough-tell troth, and a downe right reformer of his corruptions) who had withal taught him the truth of God sincerely, then might he iustly and vpon good ground, perswaded himselfe that his hart being vpright, & his life blame­lesse, it should haue gone well with him. And so might you, who bragge of your great rabbynesse, and build the houses of your faith vpon their words, saying to you, what we say is holy, your case diffe­reth not much from Michaes, for men (as that Leuite) be wittie; to prouide for themselues, and foresee that to please in ticklish causes & matters of conscience, is their best way (which policy whē Iohn Baptist could not brooke (poore man, he lost his head) & therfore they will (good men forsooth) teach true doctrine but for their sweete & dearely beloued sins, Mel in or [...] verba lactis fel in corde fraus in pactis ca­uek. as sacriledge, & abusing their Ministers oppressing their tennants, robbing the poore by fine, rents, and vnmercifulnes, regarding their braue and sumptuous proud apparell, their costly buildings, their excessiue diet, with the like vices, [Page 88] which will not soone, nor willingly be forsaken, they shall rot in them ere they wil awake them, or fal out with them on Gods behalfe, or for their saluation, which causeth our chiefest professours who abound in learning, and know­ledge, yet still retaine their pride, ambi­tion, couetousnesse, excesse, and their old sinnes vnreformed, to be ill spoken of, and their religion and profession not regarded, and how can they: when their Leuites reproue them not, but by silence and consent, and further encou­ragements (as in this matter of sacri­ledge) giue them wished allowance and backe them therein, and doe they not well deserue their hire? But beloued in the Lord, what dealing is this, to straine gnats, and to swallow camels: to bee precise in toyes, but to winke at horri­ble impieties, to stumble at strawes, and leape ouer blockes, truly saith M^r. Per­kins on Matth. 5. 43. This is an infallible A subtill and false teacher. note of a false teacher to temper so the word of God to mens affections, and so to expound it, as both the truth of the doctrine and an euill vnreformed life may stand together [Page 89] and thus for Michaes meting with bad Leuites, so if the Lord in time conuert them not, many fall to destruction, but if the Leuite (watch not ouer vs, let vs all watch in euery point, we know) to doe his will and the Lord will watch, to doe vs good in this life, and better in the life to come.

Well I see (will you say) this is an hai­nous sinne, but to make restitution, would vndoe me and mine. I know God is mercifull, I will with Naaman in this on thing pray God to be mercifull vnto me, I will not restore it, let the Ministers liue or starue, if God forgiue me, I re­gard them not: I answer, this is to be like the souldiers, that came to a Church and hearing the people, pray for peace, said, phy pray not for peace, how shall we then liue. So you must liue, though (as they) vpon the spilling of your bre­threns bloud, yet to cure this frensie, I will Minister you a better salue for this soare, for prayers are to no effect, while your hands are full of bloud, Isa. 1. 10. to 21. and 66. 3. Ier. 7. 9. Amos 5. 21. to 25. And it is a booke case, first, satisfie the plan­tife, [Page 90] then agree with the King, first put away Achans theft, and then the King of heauen will be appeased, else fasting and prayer is to no purpose, Isa. 58. 3. 6. Zach. 7. 9, 10. and 8. 16. Mich. 6. 6. &c. Consider all these quoted Scriptures and deceiue not your selues. Only bee not like that young Gentleman, who Men wil be demned rather then forsake any one sweete sinne. would know what good worke to doe to ob­taine eternall life, and when he was told that he wanted but on thing, hee would not doe it, he stood with and against Christ euen for on thing, & so lost hea­uen and all. Mark. 10. 21. And so we see most men haue on sweete sinne, as sa­criledge, oppression, whooredome, drunkennesse, or the like, and in other things are vnreprooueable, for this on sinne, they will with your Siran, 2. King. 5. Pray Gods mercie, else to be damned they will not forsake it; as Cain for his hatred to his brother Herod for his bro­thers wise Elie for correcting his children, &c. And deserued they not worthily to be damned? who when Christ did all things for them, to the spilling of his heart bloud; will stand with him for on [Page 91] thing, a worldly, a transitorie, a sinne, a shame, a damnable and a cursed thing, in the iudgement of God, man and An­gels. But to the question: first I must say with Salomon, It is a snare or a destru­ction for a man to deuoure holy things, and after the vowes to enquire, Prou. 20. 25. That is very fearefull, it is for men to make againe and game, or sport of robbing the Church, vexing and abu­sing the Ministers ouer-mastering them, with all reuilings and indignities, as if they were the greatest theeues, and rob­bers liuing, vnworthie to breath vpon earth, and after to enquire if it be impie­tie, or how for this transgression to breake the snare of Gods eternall curse, and torments in hell: truly the snare is soone broken by restitution, Numb. 5. 7. Leuit. 5. 16. Ezech. 33. 15. This point not I, but Austin thus explaneth saying. Those kinde of people be worst of all others Epist. 54. ad Maccd [...] ­um. who desire to bee released from the punish­ment of their hainous offences and yet will still possesse the stollen thing to such the me­dicine of repentance is not auaileable at all, for if other mens goods, for which the trans­gression [Page 92] was committed bee not restored when it may be surrendered, his repentance is not true but counterfeit, but if hee deale truly in the matter, let him know that the sinne is not remitted except the the [...] be re­stored, Obiect. &c. Oh will the Church-robber say: Wee will repent and will not that serue, God requires no more of any, and are we alone debarred from the generall conditions of all the world? Answ. No God forbid, and farre be it from me to encrease any mans sinne, more then the Lord doth, or to cast vnnecessarie and false scruples into any mans conscience, but this I say, none can repent without faith, & where faith is, their must needs be new obedience, if then there be no amendment of life, and detesting of the sinne, it cannot be called true, but counterfeit repentance. For who can say that a fornicatour, abhors whoore­dome, so long as the harlot lieth in his bosome Isai, willeth the transgressour wash his hands from bloud and then come and not before and talke with God, Isa. 1. 16. to 19. and so is it in this case, and this is euident in, Mich. 6. 10. Where hee [Page 93] shewes a reason that hee cannot but smite them, saying, Are yet the treasures of wickednesse in the house of the wicked, &c. For as the taking of the tythes doth begin, so the detaining of them continue the sinne, and so long as they continue with thee thy sinne is vnpar­doned. Most woefull and lamentable it is to see, what a world of iniquitie the subtiltie of the serpent hath breathed, and suggested, to intangle and snare poore soules at vnawares: wee make Queries: and put cases, and beate our braines to deceiue our selues against the day of the Lord: were it not faire ea­sier (omitting this patching) at once and for altogether to forsake sinne, and to discharge our soules, and without all Queries or doubts, to be sure of Gods blessing in this life, and saluation in the life to come, and not to sell our soules to Sathan, for the loane of stollen goods for a moment, and seeing there is but on thing that hindreth thee from thy God; why wilt thou comming so nigh the land of the liuing, as foolish Hobab Leuit. 10. for on sinne, renounce thy God, forfeit [Page 94] thy selfe, and thy family to perdition: which God forbid; on sinne made the Angels diuels, on sinne expelled our progenitors from paradise, on sin kept Moses, and on sinne kept all Israel aboue 20. yeere old from possessing the holy land: two only excepted, and will God aboue these dispence with your one sin of sinnes, more hainous in humane iudgement, then any of the former, and which is more, for the losse of this one capitall sinne, you shall finde treasures in heauen. Oh stand not, nor sticke for one sinne, what greater infidelitie then to distrust our God, willing vs to prooue him, if he bring our tyth to his store­house, if he will not open the windowes of heauen vnto vs, and powre a blessing with­out measure? Mal. 3. 10. Else a contra­ry curse, and what will be the end but bitternesse. Wherefore beloued in feare and reuerence, put thy case to triall, and prooue the Lord if he will not open the windowes of heauen to thee, &c. Proue him if he will not multiply thy little vn­to much, and blesse the nine parts more for this tythe, tenne times then before, [Page 95] and that litle thou now hast remaining, more then all thy former vnlawfull and vngodly tythes, prooue him if he will not send a learned Minister to all pari­shes in the land, men able and willing to stand in the gappe betweene vs and Gods wrath, and prooue him if with a crowne of glory he will not honour them that ho­nour Obiect. him in heauen eternally. But oh will on say, this counsell is harsh, for a 2. Sam. 17. 7. man vpon a sudden to strip himselfe of so sweet a portion few or none can a­bide it. Answ. So said Hushai in ano­ther matter, This counsell is good but not now: yet know what our Sauiour said: with men this is vnpossible, but with God all things are possible, Matth. 19. 26. Gen. A remedie against sa­ [...]ledge. 22. verse 14. Ezech. 37. 1. &c. If thou cannot suddenly doe it, then doe it by degrees. As thus: first, consider that thou and thy predecessours haue gotten your money, you laid out to buy these Abbeyes, and appropriations, with en­crease ten times or twentie times more. 2. Consider the iniurie and harmes you did to the Ministers and people, defrau­ding the on of his bodily allowance, and [Page 96] comfortable fruits of his calling and la­bours, and the other of the foode of their soules, for both which thou must answer, if amends preuent not in faith and new obedience. 3. Desire God to incline thy heart to his testimonies and not to couetousnesse and to worke in thee a detestation of the price of bloud. 4. Confesse thy sinnes to God, and vse all meanes to be reconciled to the Mi­nister and true owner of thy wealth, and as oft as thou canst and neede re­quires, let him gather the crummes of his owne liuing (which otherwise thou giuest to dogges and hogges vnder thy table,) euer comforting him and renu­ing thy heauy case thus encroaching vpon Gods Church and tribute. 5. Lay vp and purchase of the ouerplus a farme else where, and giue to God what is Gods. 6. Or if that will not be, become a tenant to God and his Church, and yearely pay the Minister so much as thou reapest aboue thy paines and char­ges in gathering the fruits. And faile not to binde thy posteritie in all ages, to pay the Church this yeerely anuitie [Page 97] and holy tribute, but if thou doe nei­ther, be assured thou shalt not long pros­per, for this is a crying sin against thee and thine. And I doubt not but the Lord beholding the affliction of his Ministers, the crueltie and vnmerciful­nesse of these transgressors, and the fa­mine and oppression of the poore blind and [...]ame of this land, will in time stirre vp the heart of some Noble Nehemiah, or godly Ebed-Melech, to speake to our most gracious Soueraigne for redresse of this Maladie: and so farre of this vse and remedie.

Hauing proceeded thus farre in the Sect. 12. first member of watchfulnesse, for this life present, which in deede is most dif­ficult and of largest scope, and without which the other two are to small pur­pose, and seeing that this weighty work concerneth all men, all women, all ages, all functions, and all dealings in the world, yea in euery thought, word, and worke, we must carefully watch, for vn­der euery stone lyeth a scorpion ready to sting vs to death; and yet to enter to euery of these particulars were infinite, [Page 98] I therefore for better discharging of the whole thought to annexe a few helpes Helpe to watch. to further you the more cheerefully to vndertake this watch with vndoubred assurance (the Lord assisting) to effect it to Gods glory & your comfort. Where­of the [...] helpe to watch in all our af­faires, The first helpe to walke in a generall calling. is for euery man to betake him­selfe to a calling, which will keepe him from idlenesse; and many sinnes, this calling is two-fold, generall and speci­all: first, the generall calling of a Chri­stian is (by all godly meanes ordained by God) to endeauour to become truly religious, according to the Lords gra­cious couenant, made and sealed at our Baptisme; the reasons why wee must make this our calling and daily exercise; is first, for that we are full of impietie, Reasons. 1. originall and actuall; and so liable to e­ternall damnation by due desert, vn­lesse we labour to abolish it and become godly: and the nature and powerfull working of Gods religion is such, that as a precious oyntment, it perfumeth, sweetneth, & sanctifieth, with the gra­ces of Gods Spirit, the whole man [Page 99] otherwise, is no better then an vnsauory carrion in the nostrils of the Almighty. 2. Then the doctrine of eternall life is so heauenly profound and ample, that we cannot in any sufficient measure, be furnished therewith, vnlesse we make a continuall labour and practise thereof, so throughly are we inuenomed by the stingings of the old serpent, and ouer­couered with the leprosie of sinne, that we are wholly vnnaturalized, and vn­apt for any, good thing, vnlesse we be­times enter into this holy trade of life, this is our plough wherewith we must manure the Church, gleebe of our hearts, else it ouergrowes with bryers and weeds, this is our paradise wherein we must euer be occupied in dressing it, else it will become a desart full of Ser­pents, heare must wee euer be learning else wee forget, euer watching else our enemy preuaileth, no sleeping in sinne, then the enuious man soweth tares among our wheat, no truce with Satan, for then The second helpe to walke in a speciall calling. he conquereth, no looking backe, then vn­fit for Gods kingdome. The second helpe is for euery man to set and settle him­selfe [Page 100] in a speciall calling, and honest trade of life, whereby he may get a suf­ficient maintenance both for himselfe, his family, and the Church and poore, to Gods glory and good of his Church, and this is Gods ordinance. Gen. 3. 19. that all creatures should be of some spe­ciall calling, but man aboue all the rest, else that he should not eate, 2. Thess. 3. 6. to 13. And the law of equitie requires it, that as wee enioy the fruits of other mens callings, they should likewise of ours, and so increase vnitie and amitie as bretheren, and this is our paradise wherein we should euer be occupied, else we walke not in the way of all crea­tures, Satan excepted, who is of no cal­ling, yet neither idle nor well occupied, we walke inordinately, busie-bodies, troublers of such as walk in the callings, open to all temptations and vanities, and yet therein so conceited and wiser then seuen that can render a reason, Prou. 26. 16. And such as at no hand can keepe true watch, but euer disturbing and per­secuting the watchmen of their soules, excluded from the protection of Gods [Page 101] Angels; a gracelesse generation, and if you obserue what heauie iudgements befall the wicked, you shall finde that they are cast vpon them by the hand of God, when they ranged out of their cal­lings as to Sampson by Dalila, to Dauid in the matter of Vriah, to I [...]as, going to Tharsus, to Peter at the high Priests fire, &c. And contrarily, that most of mens wealrh & prosperitie commeth to them by their godly and painefull walking in their vocations.

But because worldlings would cast of their generall vocation to embrace this speciall only: and idlers would not la­bour but pretend walking in their ge­nerall calling, both complaine they can­not discharge both vocations in on day, and therefore take it sufficient to serue God on the Lords day, and them­selues all the weeke daies. I for satisfa­ction herein thus as in a diary digesting A di [...]y for Christian watchful­nesse, In both callings. order both callings together, and what is spoken of on daies worke may bee meant and applied to euery day. First, then so soone as thou awakest out of thy sleepe, stand vpon thy watch, and a­wake [Page 102] to God, for the tempter with his vncleane suggestions, is at hand (and know that if our first thoughts be holy after our sleepe, we be such, if vnpure, we be wicked) then offer to God the sa­crifice of prayer for thy sleepe, and life, and thine, that so the Lord being first in account with thee, may graciously hold with thee all the whole day. 2. 2. Then thinke of all thy sinnes thou canst call to minde, and the punishments due to them, temporall, as eternall, pray for pardon for them and be thankefull for thy happy deliuerance from them, by Gods mercies, Christs merits and wor­king of Gods Spirit in thee, which thou shalt the readier performe, if thou think of thy death of Gods iudgement day, of the paines of hell and ioyes of heauen of the vanities and afflictions of this life, as of the momentanie pleasures thereof and how blessed are such, as fur­thest estranse themselues from them, and draw nightest to God in all Christi­an obedience. 3. This done, thinke vp­on the discharging of thy speciall cal­ling 3. this day, to Gods glory, thy soules [Page 103] health, and good of all men, and the fur­thering of thy peace at thy death, and of thy reckoning in the day of iudgement. These meditations will first keepe thy 1. minde from bad thoughts, and Satani­call temptations: secondly, will sancti­fie thy 2. soule: thirdly, will be forcible 3. motiues to prayers, and thankes giuing, and fourthly, will cause the Lord draw 4. neere thee, and blesse thee and all thou doest this day. Fourthly, rising pray 4. alone priuatly, and then publikely with thy family, and reade in their hearing some portion of holy writ, as a matter to meditate vpon all the day, which done betake thy selfe in the name of God, to thy speciall calling, and if thou thinke that these circumstances will take away a great part of thy daies worke, then rise the earlier, and conti­nue the longer, and so haue the godly in all ages done and doe, and heare watch­fulnesse sheweth it selfe to be a princi­pall part, to bee performed of euery Christian. 5. Entering vpon thy worke, 5. be careful to carrie a simple godly heart in all thou takest in hand, for if Satan [Page 104] steppe in, by any corruption to defile thy heart, all the thoughtfull streames that from this spring flow will bee vn­cleane, and therefore whatsoeuer thy calling is, set thy selfe euer in the pre­sence of God, euer fearing to omit any godly dutie, or commit any the least thing displeasing his Maiestie but euer let the Lord be thy feare. 6. Then in do­ing 6. thy work, beware thou so mind thy priuate gaine, that thou coole not any grace in thee, or quench the Spirit, but do diligently, and painefully thy earthy businesse, with an heauenly minde, thy heart in thy worke euer inditing a good matter, and thy tongue vttering the same to them that are about thee. Se­uenthly, doe thy worke skilfully least it 7. turne to thy reproch, doe it faithfully, not depending vpon the meanes, but vpon Gods blessing, doe it constantly, not starting from it, and doe it cheere­fully, vsing in euery thing a good con­science, as if you were to die before night, and discharge those duties daily which thou wouldst wish thou hadst done, if now you were a dying.

[Page 105] Eightly, liue vpon thy trade and not cunning fetches, Prou. 27. 23. Let thy expenses bee no more then thy com­ming in, yet sticke not to spend where God and charitie requireth, and what remaineth, lay vp for supply hereafter as occasions shall require. At meales looke vp to God, and being as carefull to feede thy soule as bodie, reade some part of Scripture, performing some du­tie of prayer before, and singing some short Psalme after, not forgetting to turne thy fragments into thy Almes basket, thou must not forget to cate­chize thy family vpon saturday, and prepare them for the Sabbath, and after the exercises in the Church vpon the Sabbath examine what they learned that day, and then repeate the Sermons out of thy penned notes vnto them, and thou and they practise them all the weeke following in this worke be dis­creete, kinde and mercifull to thy fami­ly, tyre not, nor chide them. 2. Doe all in season. 3. Be not tedious. 4. Praise and reward them. 5. Keepe constantly this order. As thou didst begin the day [Page 106] religiously so end it deuoutly, & grieue not as men climbing a steepe hill you looke backward, so take a carefull view of thy actions all the day, consider what thou didst well, and wherein thou fa [...]l [...]st or fallest be thankfull for the on, and [...]ull penitent for the other, and let not thine eyes sleepe, vntill thou bee perswaded of the forgiuenesse of that, and all other thy sinne, and looke with what deuotiō thou began the day, with the same or the like end the same, and as prayer was the beginning to open the morning, so let it be the barre to shut the euening, and thus watching ouer both callings, thou canst not in thy worldly affaires sleepe nor doe amisse. Heareunto may be added a third helpe, that whereas Satan (a vigilant Bishop in his owne circuit as Latimer calieth him) watcheth to doe vs all harme, as a roa­ring lyon haunting after his pray, we must to withstand his assaults bee sober and watch, 1. Pet. 5. 8, And saith Paul, put on the whole armour of God. Ephes 6. 10. to 1. Thess. 5. 6. to 12. For it is no good fighting with Sathan with his owne [Page 107] weapons he is a sophister, dispute not with him in his owne Logicke, he is an Oratour, beware of his eloquence, he is a prince, take heede of his power, but as Satan in his owne cause must vse his owne strength, so we in our cause are to vse the Lords strength: and therefore the third helpe is, to put on the whole ar­mour of God. that we may be able to stand against his assaults: for we wrastle not a­gainst flesh and bloud, but against principa­lities, &c. In vaine therefore it is for vs to goe about to defend our selues with holy water, crucifixes, or reliques of Saints or sword, and speare, for as that Leuiathan, Iob 41. 17. [...]0. He will laugh the [...]eat, nor with Saints weapons and ar­mour, 1. Sam. 17. 39. 44. But with the whole armour (and not a peece) of God, fo [...] the enemy will strike that part of the body that is naked, and what booteth it to leaue on sinne and lie open in ma­ny, 2. It must be Gods armour of his owne making and bestowing, for in temptations no learning but Gods, no wisedome, but heauenly can helpe vs, the Lord knoweth the force of Satans [Page 108] darts, his treacherous ambushments and peircing bullets, and therefore made this armour of huge proofe, and able to repell all the battery of Sathans suggestions: whereby we must learne, not to esteeme our spirituall fight as a May-game, but as a time of trouble and aduersitie, wherein we are assaulted by mighty enemies, and oftentimes foyled and wounded, and therefore must bee valiant, and not snort in carnall securi­tie, that so we may obtaine the victory and triumph. 3. This armour must be put on, else what auaile the meanes of 3. saluation, if we vse nor practise them. 4. We must not be dismated stand to it, 4. that is as in the campe euery man hath his place appointed him, and his pro­per colours vnder which he is to keepe him: so all Christian souldiours haue their stations, that is, their two vocati­ons (as is aboue shewed) whereunto they are called of God within the limits wherof they are to containe themselues, and not thrust themselues into temp­tations, and leaue their standing, and if we be assaulted not flee away but stand [Page 119] to it, for no armour is prepared for the backe, or fligh, for that is to Apostate, neither is there heare any mention made of putting of our armour, for Sa­than is neuer at truce with vs, nor wee with him. 5. He sheweth what graces 5. necessarie for a Christian, whereof one is the girdle of veritie. For souldiours in 1. old time had a broad studded beetle, where with the ioynts of the brest-plate and that armour which defended the belly, loynes and thighes, were couered, so should we haue vprightnesse and sin­ceritie of heart, the band of all vertues, in the profession of the true religion of our Lord God. The second is, the brest-plate 2. of righteousnesse, whereby is meant a good conscience, true sanctification, and a godly life; this Iudas wanted, and therefore Sathan entered into his open naked heart: Thirdly, Our feete must 3. be shodde with the preparation of the Gospel of peace; where he alludeth, to the cu­stome of souldiours in former times, who going into the fields strongly ar­med their legges and feete, with legge harnesse; wargraues or buskins, to pre­preserue [Page 110] them from the iniurie of the weather, the peircing of bryars, thornes, and such other things, as might hurt them, in the way as they marched, and from the violence also of their enemies blowes, when they were incountered; for al which vses, the Gospel serueth, in our spirituall war­fare; for they who are armed with the true knowledge thereof, and are assured of the mercifull promises therein con­tained, may safely walke, in the waies of godlinesse, though they be full of the briars & thornes of afflictions, and per­secution. For being prepared for this profession, no thornes of aduersitie, can flight or h [...] them, the [...]eete of their affections shod with the zeale of Gods glory. Fourthly, The shield of faith, that 4. as souldiours haue their shields, to co­uer and defend their bodies, from the 1. Pet. 5. 9. stroakes of the enemie, so must a Chri­stian, haue faith in Christ, 1. Pet. 5. 9. As Dauid fighting against Goliah, and this is an armour of proofe, to defend vs, a­gainst 1. Sam. 17. 36. 45. Satans fierie darts, whereby the A­postle alludeth to the custome of soul­diours [Page 111] in ancient time, who malitiously poisoned their darts, whereby the bo­dies of those who were wounded there­with, were so inflamed that they could hardly be cured, or eased of their raging and burning paine, and such darts are all Satans temptations, wherewith he woundeth vs, if they bee not repelled and quenched with the shield of faith, they will inflame our lusts to sinne, and on sinne will inflame our hearts to an­other, till their bee kindled in vs a world of iniquitie, as in Dauid, Iudas, &c. 1. Sam. 11. 5, 6. So that if we [...]ll admit one of his fierie darts, they will inflame vs to receiue an­other, and so our burning wounds, will torment our consciences, & most hardly admit any cure. The fifth peece of our Christian armour, is the helmet of 5. Saluation, which in 1. Thess. 5. 8. Is called, the hope of Saluation, and Rom. 8. 24. We are saued by hope, for as souldiours, when they goe to the field, put on their Hel­mets, to defend their heads from their enemies blowes, so we fighting this spi­rituall battle, must to keepe vs from de­speration, put on hope of victorie, and [Page 112] the crowne of saluation. The sixt, is, the sword of the Spirit, which is the word 6. of God, This is defensiue, and offensiue, fit to defend ourselues, and offend, re­pell and foile the enemie, for as a soul­diour, will not goe to the field without his sword, both to defend himselfe, and foile his enemy, no more must we hope, to defend vs from Sathan, nor to chase him without Gods word, we must fight and fence as did our Sauiour, in Matth. 4. 4. 7. 10. Else we fight blundly or with our fists, as they in 1. Sam. 13. 19. and 17. 39. The seuenth, is prayer so souldiours 7. euer pray, and heareby, obtaine wee strength to fight, and victory ouer our enemies; Matth. 6. 13. Luke 22. 40. 46. (and in Exod. 17. 11, 12. Sword & prayer beioyned together.) The eight, is watch­fulnesse, as souldiours doe in the field, 8. who by night, as by day, are in danger, at vnawares to be assaulted by the ene­mies, and seeing, Satan knowing his time to be but short, redoubleth his for­ces and watchfulnesse to destroy vs, wee must semblably, redouble our care and watchfulnesse in seeking to preuent his [Page 113] force, malice, and subtiltie. Heare wee haue, the Panoply of a Christian, who thus armed, with constant, sincere, and vpright faithfulnesse of heart, in his ge­nerall and speciall calling, leading an in­nocent godly life, keeping in all things, a good conscience, not fearing to pro­fesse, and preach Christ, yea to die for the truth of his Gospel of peace, Rom. 10. 15. continuing zealous for his glory, hauing faith in Christ, with assured hope of saluation, carefully, and wisely vsing the word of God, to defend him­selfe, and repell Satans temptations, praying to God, with watchfulnesse and perseuerance, cannot faile, but winne the prize from Satan, not that we trust, so much in the armour, and meanes, as in God himself, who blesseth the means. The fourth helpe. To make mutuall coniunct­on be­tweene pa­stour and flocke.

The fourth helpe, for Christian watch­fulnesse, is in all matters, great or small, (if they be of any importance, or con­cerne saluation, or damnation) to vse the aide, direction, and counsell of the watchman of our soules, and to suffer, no shadow of dislike, to weaken, much lesse breake, the mutuall coniunction [Page 114] betweene vs and our Pastour: which point, though it be not regarded, but of few, (for what faithfull Minister, is almost any where reuerenced, and re­spected, of his owne flocke; yet it is more important, then many be aware off: for if you will obserue, the reason, why men be so sleepie in their Christi­an watchfulnesse, and why Sathan, so foulely and fearefully, deuoureth milli­ons, who neuer thought of any such mattor, you shall finde the principall (if not the only) cause to be this; that they loue, nor fancie, nay hate the watch-man of their soules, and affect better, by many degrees, strangers then them, and so straying from their owne fold, are to often in the ruffe of their spiritu­all pride, caught in the briers, and de­uoured of the roaring lyon, by pastour (that you bee not deceiued) I meane, their learned and painfull preacher, and not any dumbe watchmen which I re­prooued aboue) though they can al­ledge, many reasons, for their vagaring, for [...] the sluggard, is wiser in his own conceit, than seauen men that can render a [Page 115] reason: Prou. 26. 16. This I take to bee Satans sub­tiltie that preaching shall do the people no good. a secret subtilty, and an exceeding deepe fetch of Satan, who as euer hee labou­reth, to sowe tares in Christs wheate field, Matth. 13. 25. And to transforme himselfe into an Angel of light, 2. Cor. 11. 14. And when he doth most mischiefe (as in tempting Euah) will not be seene to haue any hand in the worke, Gen. 3. 1. So heare most s [...]ily and wylely he pow­reth out, all his poison, to inuenome, and destroy (if possibly it might be) the whole body of Christs Church, and that vn­der a visour of pietie, and the holy com­munion of Saints, and who would thinke it? For, hee seeing the people cannot be reconciled to God, but by the preaching of the word, 1. Cor. 1. 21. and 2. Cor. 5. 20. Which is the power of God, to saluation, to euery one that beleeueth, Rom. 1. 16. And beholding, how the Lord, daily thrusteth labourers to his haruest, whereby Satans forces, are much weak­ned, and kingdome ruinated, yet, he be­ing in this case, vnable to stop the Prea­chers mouthes, or peoples eares, deui­seth to weaken the power of the word, [Page 116] in pastour, and people, first by tradu­cing the Ministers good name, and la­bours, then by deceiuing him, of some parts of his maintenance, or troubling him in law, &c. Which sinnes as they be practised but in few places, and by the worst sort of the people; and there­fore the maladie cannot bee vniuersall, but is soone extinguished, but rather by infusing (I wot not how, but to our sor­row we feele it) a generall dislike, and cause lesse suspition, and distrustfulnesse betweene pastour, and flocke, and so by degrees dissolueth all holy fellowship and coniunction, betweene Minister and people, for on the one part, the godly painefull Preacher, seeing the stub­bornnesse, and waywardnesse of his charge oppugning his instructions, and admonition; and (as it were of purpose, to despite him) to set vp disorders, and for all his labours, for their reformati­on, to follow their owne waies, hereup­on he perswades himselfe, the people loue not, nor regard him, nor his tea­ching, nor yet any paines he takes with them, further then stands with their [Page 117] lawlesse lusts, howsoeuer formally, they giue him, ciuill salutations, & plausible termes of curtesie, yet in secret, they traduce, and censure him, and his do­ctrine, whereupon being discouraged, and cast down, as taking his seede sowne vpon stony ground, he hath no heart, to re­call them from their sinnes, but finding familiaritie to breede contempt, and truth hatred, he weepeth in secret, wi­sheth he had neuer come among them, but either fled with Ionah to Tharsis or Ionah 1. Ier. 9. 1. had with Ieremie some secret cottage, to finish his daies in, and neuer to preach to them in the name of the Lord. And so eating vp his heart with sorrow, estran­geth himselfe from them, giueth ouer his watch, taketh his best course, to bee to liue to God and himselfe, and as for his charge, to deale with them, a far off, in generall points, and as it were at the staues end, as they can, and will abide handling, being a contentious and vn­thankfull people,) and so, if they pee­rish, they peerish; the fault is theirs, and it is long of themselues: and thus the power, soule, and strength of his mini­stery [Page 118] is quite brooken, and lyeth with­out life in the dust. And because hee would doe some good, and get some comfort, of his ministery hee busieth himselfe in other mens charges, and so stealeth the hearts of the people, (Ab­solon-like) 2. Sam. 15. 6. from the lawfull Pastour, to himselfe; with thankes, and amends, (to say no more.) His people, on the other side, not abiding any admonition, much lesse reproose, at a Ministers hand, con­temned, distrust, and suspect both his doctrine and dealings (being men of malitious and base minds) deeming, he doth all in subtiltie, and of hatred, to rule them, and set vp new orders, and so abridge them of the old customes; and albeit, hee otherwise be an honest man innough, yet is he to holy for them, for by his too often preaching, they finde him already an enemie to their peace, good neighbourhood, pleasures, and profites, and euer and anone in his do­ctrine, girding some, riding and deri­ding others, [...]awning vpon his sect, and fauorites, disquieting poore ho­nest men, and therefore is not for [Page 119] them, they would giue the best sheepe they haue, to bee ridde of him, if not, they will be to hard for him, doe what he can, &c. Thus they cease not all, to grow on an head against him (as sheepe when on runnes to the water, all the rest will) to censure, carpe, and scanne all his words, trace his steps, prie into his priuate and publike carriage, wrest all to the worst, and in what they can, meete him at euery stile, and though his learning be good, yet they would, hee would follow it himselfe, and hope to finde on day to be fully reuenged vpon him, for his wrongs to them, honest quiet men, and if there be any wicked Gentleman in the Parish, to him will they flocke, to open their griefes and craue helpe, and counsell to driue away their Parson, who in adiuellish hatred, to all Ministers, and secret emulation, (taking all honour, and reuerence gi­uen the Minister) to be taken from him, and that (if he be patrone) thinking if he could firret him out, to get all to him­selfe, and put in a dumbe dogge, for seuen pound a yeere stipend, to murther [Page 120] the Parish, and teach his children too, and what cares he, He can make friends, toward all blowes, thereupon (in co­lour to gratifie the people) he will play Achitophel, and plod all he can against him, be it true or false, all is on, and these pernitious sots will sweare to any thing, so that he tell them what it is (for me­mory sake) that they must sweare vnto: and so will he not cease, first secretly, then impudently with open forces, to assault the tyred Minister, either to ex­pell him, or to bring him vnder his fe­rula, to speake nor doe no more, then will stand with his worships pleasure, (forsooth,) or if he cannot bring him to this slauery, yet, (to keepe him in conti­nuall trouble, sorrow, and vexation of spirit) will set the whole Parish against him, will fauour, and applaud euery on that speaketh or doth any thing against him, will ioy, and solace himselfe, when any gybe, iest, mocke, flout, slander, or abuse the Minister any way, and be a bit­ter enemie to euery on, that liketh of or speaketh well of their Preacher, and so will not spare, to turne the hearts of the [Page 221] people, wholly from him, that his Mi­nistery shall neuer doe them good, whiles he liueth; which is all the diuell himselfe would haue them doe, and is so true, that it cannot be denied at all nei­ther doe I speake all I know herein; the Lord giue them repentance speedily, for otherwise, the bloud of all their Pari­shes, & the Ministers bloud also whom they thirst after, will bee required full dearely at their hands, yet they this while, are iolly and iocund, and thinke, they doe God good seruice, in persecu­ting, Ioh. 16. 2. and murthering his Saints, and are sorrie, they cannot finde some hainous accusations against them, to dispatch them out of this life, which is plaine wilfull murther in heart, whereas they ought to doe them all good, deliuer their own soules from death, and bloud guiltinesse, and vse all meanes to bring the people, whose goods in great mea­sure they possesse, and whose bodies doe them all seruice they can, to the knowledge and obedience of God, be­ing themselues formost in the worke, and not thus shew themselues religious [Page 122] in nothing, but in persecuting the Mi­nisters, and turning the hearts of the people, from hearing and obaying Gods word. The Lord open their eyes, to see their sinnes, and make them truly religious; else remooue them from his Church and Ministers, &c. Now Sa­than hauing thus farre, infused his poi­son, to Minister, and peoples bosoms (as we to our shame, and sorrow see it in to many places,) the holy coniuncti­on betweene the Pastour, and the flock, from this little sparkle, of suspition at first, is quite, and for euer dissolued, and they (as man and wife) quite diuorced, and separated in heart, and louing affe­ctions. And therefore, I would haue my faithfull Christian, to be exceeding watchfull against this malady, and to suffer, not so much as the least shadow of dislike, to arise betweene him, and his Minister, else all the exercises of religi­on, executed by his Minister, for his saluation, shall become distastfull, and loathsome vnto him, for which con­tempt the Lord will bring an heauy curse vpon him, for treading vnderfoot, [Page 123] 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, [Page 124] 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 pharisa [...]call spirit) bestow vpon stran­gers, who doe them l [...]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 [Page 125] 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 [Page 126] 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 The fift helpe. All things helpe vs to watch. 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, [Page 127] 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 [Page 128] 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, Gen. 39. 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 Gregorius Nazian­zeus Orat. in Cypria­num. 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 Exod. 20. 14. Heb. 13. 4. to hell, and commending marriage as honorable: next in the necke thereof all to minde Gods plague, the exe­cutioners [Page 129] 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 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 [Page 130] 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, [Page 131] 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 Sect. 13. The second part of Death. 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 Transitio. next to exhort my vigilant Chri­stian to watch and wait for Christs com­ming to iudgement, to receiue at his [Page 132] 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 [Page 133] 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 Orpheus in [...]. 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 [Page 134] 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 [Page 135] 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 frō 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, Iob. 40. 41. he scorneth all. Therefore to preuent all the hurts & harms that accōpany Death & such as die vnprepared, I gather this doctrine.

[Page 136] All Gods children, must whilest they liue Doct. 5. To prepare for Death. 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 Proofes by Scripture. 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 [Page 137] 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. 12 [...] 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 Reasons. this truth likewise.

1. All our former watchings ouer all 1. our life is lost labour, if in this point we become sleepy and secure.

2. To die is one of the greatest works 2. and most dangerous ro [...]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 3. subtle, busie, and fierce, to ouerthrow [Page 138] 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 4. 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 5. 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 6. 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 7. [Page 139] 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. Sect. 15. Vse 1.

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 1 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 Obseruati­ons for preparatiō to die well. 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 [Page 140] 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 2. 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 [Page 141] 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 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 [Page 142] 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 [Page 221] 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 4. to die, but bee ready with oyle in our Lamps, esteeming euery day the last [Page 144] 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 Duties. 1. 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 2. God, and to carry a purpose, resolution, and endeuour in all things to reforme both heart and life, according to Gods word.

[Page 145] 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 [Page 146] 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.

[Page 147] 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 [Page 148] 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 take no care of paying their rent, shew they despise their Landlord, to their own losse, hurt, and confusion.

6. Study, and exercise daily the Art 6. of dying, most men lay how to liue in the world, but a Christians care should be how to die well out of this world, and that master-care carrieth about all the inferiour and subordinate cares and affaires of this life: therefore let vs invre and accustome our selues daily, by little and little to die before death come; for hee that leaues the world before the world leaues him, reacheth the hand to death, as to a welcome messenger, and with Simeon departs in wished peace: and as men that are appointed to runne a race, exercise themselues before in running, that they may get the victory, so should we begin to die now while we are liuing, that we might die well in the end; so Paul, 1. Cor. 15. 31. said, that hee [Page 149] died daily, not so much for that hee was daily in danger of death, by reason of his calling, but for that in all his dangers and troubles hee inured and exercised himselfe to die; for when men do make the right vse of their afflictions, and en­deuour to beare them patiently, hum­bling themselues as vnder the correcti­on of God, then they begin to die well: and to doe this indeed, is to take an ex­cellent course. He that would mortifie his greatest sinnes, must begin to doe it with small sinnes, which when they are once reformed, a man shall be able more easily to ouercome his miseries; so like­wise he that would beare the crosse of all crosses, namely death it selfe, must first of all learne to beare small crosses, as sickenesse, troubles, losses, which may fitly be tearmed little deaths, and the be­ginning of death it selfe, and wee must first of all acquaint our selues with these little deaths, before wee can be able to beare the greatest death of all. Against the afflictions and calamities of this life, are as it were the Harbingers and Pur­ueyors of Death, and we must first learn [Page 150] how to entertaine these messengers, that when the Master shall come, wee may in better manner welcome and cheere him.

7. As many as bee able to doe any 7. good seruice, eyther for Gods glory or his Church, or Common-wealth, or to any priuate man or woman, because his departure hence is vncertaine, and the night of his day draweth on, hee must hasten with all speed to doe it, lest death preuent him, and it be laid to his charge, so that hee loose his reward, for this point note, Eccles. 9. 10. Iohn 9. 4. Galat. 6. 10. And hee that hath care to spend his daies in well-doing, shall with much comfort & peace of conscience end his life, for he that labours for the good of others, shall be beloued while he is here, and lamented when he is gone; but such as onely make worke for themselues, as hogs at the trough, both liue without being desired, nor beloued, and dying are neuer missed, nor lamented. Let vs then doe all to Gods glory and mens good, and thus farre of our generall watch.

[Page 151] Next followes our particular vvatch for death, as thus.

So soone as wee feele sickenesse seize The parti­cular watch for death. vpon our bodies, then is it high time to begin our particular watch and prepa­ration for death: where,

1. Wee must consider whence our 1 sickenesse commeth, euen by the speciall prouidence of God; and the cause of this affliction is our sinne, as Lam. 3. 30. Mich. 7. 9. Math. 9. 2. Iohn 5. 14. Wherfore is the liuing man sorrowfull? Man suffe­reth for his sinne, and though there be no o­ther causes of our death, yet sickenesse comes ordinarily and vsually of sinne: and there­fore speedily must we make a new exa­mination of our hearts, and all our liues passed, & say with Israell: Let vs search and try our wayes, and turne againe vnto the Lord, Lamen. 3. 40. and so labour to bee reconciled vnto him in Christ, though wee haue formerly beene long assured of his fa­uour.

2. Wee must make a new confession vnto God of our new and particular sinnes, not forgetting the old, specially the sinnes of our youth, and ignorance [Page 152] before our calling: and thereto. Thirdly 3. make new prayers, and more earnest then euer before, with vnexpressed sighes and grones of the spirit, and that for pardon of the same sinnes, and for full reconciliation with God in Christ. In the exercise of these three duties stands the renouation of our faith and repentance, whereby they are increased, quickened, and reuiued: and the more sickenesse preuailes in the body, the more should we be carefull to put them in vre, that spiritual life might encrease, as temporall life is decayed, then are we to forgiue, and desire to be forgiuen of all the world, specially of our owne Mi­nister.

4. If our paines and sickenesse dis­courage vs, wee are to set speedily our 4. house in order, and then send for our Parish Minister, who if it may be, must not be absent from vs while breath is in our bodie, but to exhort, perswade, en­courage, answere our doubts, pray with vs, and for vs, help vs in our feares and temptations, and (as a Bride for her Bridegroome make vs ready, attyring [Page 153] vs in the wedding garment, and robes royall, for the marriage of the Sonne of God: neyther must their godly neigh­bours be now absent, but as they haue been formerly privy to our godly liues, so if we accuse and condemne our selues, they must testifie the truth of vs, further then the Ministers knowledge extends, and so comfort and set them as eye and care-witnesses of our former life, in as­sured hope of vndoubted saluation.

5. And because no godly meanes 5. must be omitted to preserue life till God take it away, the Physitians skill is not to be refused, obseruing this order; that where the Diuine ends there the Physi­tian must begin, and not contrarily; for let vs neuer look for health in body, vn­till wee haue a faithfull and sanctified soule, desiring God to blesse the meanes he vseth for vs, which we truely cannot doe vntill our Consciences perswade vs of the pardon of our sinnes.

6. This done, let vs set our soules in 6. order, and see how wee stand in the fa­uour of God, and so shall wee die more voluntarily, quietly, and patiently, and [Page 154] let vs labour that our sinnes die in vs, before we die in the world: and consi­der we, what an excellent thing it is for vs, to end our liues before our deaths, and in such sort, that at that houre wee haue nothing to doe but to die, and that then we haue need of nothing, no not of time, nor of our selues, &c. but sweet­ly and comfortably to depart this life.

7. This sanctified preparation will 7. cause vs, not onely ioyfu [...]ly and cheere­fully to depart this life, but withall (in ful and hopeful assurance of a glorious resurrection) First to commit our wiues 1. and children, and people, vnto the pro­tection of Almighty God, to receiue them at his hand in his b [...]essed King­dome againe. Secondly, then to ren­der 2. vp to the Lord, our speciall callings and talents, with their well-occupied encrease. And last [...]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 [Page 155] keepe them safe for vs vntill the day of iudgement, and then bestow them and himse [...]fe vpon vs, & grant we may euer be with him, and he with vs.

8. In the last agony of death we must 8. draw vnto vs al strength of body and soule, & now in this [...]ast combat quit vs like men. As 1. we are to rest by faith vp­on 1. the presēt fauour & mercy of God in Christ, perswading our hearts & soules, that now, Neyther death, nor life, nor An­gells, nor Princip [...]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, R [...]m 8. 38. 39. and so plucking vp [...]r broken hearts, shew our selues to be that which long we laboured for, viz. to be true Christians. 2. Then let heart, 2. 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 [Page 156] 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 ca [...]l for mercy, and let our last words be, Lord be mercifull to me a sinn [...]r: Lord Iesu receiue my soule: Come Lord Iesu, come quickly. And thus with our [...]iues let vs breake vp our watch. And thus farre A Diar [...], o [...] We [...]ke [...] ­worke for prepa [...]tiō to die. 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 1. weeke, they wholly spend in this medi­tation, that they are morta [...]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 cōmandement of Christ, Luk. 12. 35. 36. Let your loynes be g [...]rt about, & your lights [Page 157] 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 2. 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 ta [...]t sharpnesse thereof, whereby they shall be able (they doubt not) cheerefu [...]ly & comfortably to drinke of this cup, Math. 20. 22. 23. The third day they thinke 3. 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. 4. The fourth day, with their greatest de­uotion, and most careful preparation, they come to the holy Communion, which they call viaticum, and so victuall [Page 158] 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 5. 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 6 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 [Page 159] 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 7. 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 [Page 160] 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 [Page 161] dying day, and then (to both) to desire the Lord himselfe to watch ouer vs, else all will be in vaine, when we haue done all, we are so weake and corrupt, yea and ignorant of this way by Deaths doore to Heauen, but if the Lord assist vs with his holy spirit, wee shall not misse of a prosperous voyage; for if God be with vs, who can be against vs? and question­lesse he will be with vs, if wee carefully keepe this watch; and though wee know not the way, further then with our eyes we see it, yet he knowes it, and euery balke, and temptation, and stum­bling stone, and will both put in our hearts how to answere euery temptati­on, Acts 1 [...]. [...]. 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 Vse [...] To put vs in mind of Death. minde of Death; for seeing it is thus conuenient & profitable for vs to watch against Death, and so dangerous, and [Page 162] 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, A good ex­ample. 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, [Page 163] (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, The com­modities of thinking vpon our death. and thinke on our death, for this will first make the proudest Peacocke [...]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 [Page 164] 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 [Page 165] shall be my last end, Iob 1. 21. Of the want of this consideration, arise all errors & deceits; for vvho vvou [...]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 Hannibal adportas. 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 [Page 166] 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 Vse 3. Not to fear Death. 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 [Page 167] 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, 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 [Page 168] 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. [Page 169] 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 [Page 170] 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 [Page 171] 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, [Page 172] 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 Plato in A­pol. Socrat. Cicero, Tus­cul. quest. lib. 1. 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 Nazianzens saying of the ioyes of heauen. 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 [Page 173] 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, Epaminon­das his say­ing. Ignatius. 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 of life, hath a foule visage to fright boyes and fooles, which causeth it to be feared and hated for want of wisedome and true iudgement, but take off the maske, and thou shalt see Death very amiable, and life odious and terrible.

10. Death is to be desired before life, and the day of our decease, before the day of our Natiuity. (I meane in respect onely of [Page 174] temporall good and euill, prosperity & aduersity, else not) for by our birth wee enter to sorrow, and by death end it, and goe vp to God, wherefore in olde time Sepulchers were built in Gardens, as Ioh. 19. 41. not only among our sports to put vs in mind of our ends, and so to vse the same moderately; but also to teach vs that ioy and pleasure is a con­sequence of death, and an entry to Gods Paradise of pleasure: and therefore let vs liue to God, and Death shall not hurt vs.

The fourth Vse serues for terror to the wicked, who hearing of this early Vse 4. Of terror. Obiect. watch and preparation for death, will none of it, they bee not so foolish as to defraud themselues of the comforts and delights which God gaue them with the frightfull thoughts of gastly death: this would bee able to fright a fearefull simple body out of his wits, and to draw honest neighbours to desperation, and what needs this pudder? shall not wee be saued as our neighbours, and vvhat doe wee desire more? doth euery man so as you say, or shall all that prepare not [Page 175] so as you prescribe, be damned? our fathers, nor forefathers euer taught vs any such matters, and we will not, nor desire to bee better then they: as for you, ye be vncharitable men, God for­giue you. I answer: here is a great deale of good stuffe pact together, if wee had time to vndoe and consider it. But in the meane while, know ye that wee desire nothing of you more then the Lord ex­acteth of his dearest children, and ther­fore not to be trodden vnder foote by you; for we liue not by examples, but by the Lawes of the Almighty, where­unto all men ought in all humility bee obedient, before father, or life it selfe, neyther is heere any thing pressed, but what your selues know to be requisite, and could wish ye did, if you (as many and most men doe, and you must) lay vpon your death-beds, knowing & fee­ling what they miserable men doe. Yet if you refuse this diet as ouer tart, take then your owne, no man will blame me for giuing you good counsell; and be­cause I giue you ouer, yet follow wise Salomons aduise, and that the rather, for [Page 176] that without compulsion, you often, of your owne accord, vse it, viz. Goe to the Goe to the house of mourning. house of mourning, for there is the end of all men, and hee that is liuing, taketh it to heart. Eccles. 7. 2. where hee would haue all men bestow sometime daily to think what pressures and agonies shall assault vs at the houre of death; and for the better consideration hereof, hee would haue vs goe to the house of mourning, (and not of banqueting) and there be­hould a man dying, and that we should marke the heauy accidents, and pain­full passions of that houre, and take it to heart; for as it fareth to day with him, so shall it tomorrow fare with thee, and with all the world: this thou canst learn without his or any further direction, for comming to the house to visit thy neighbours, there shalt thou see a very sick man, forsaken now of naturall heat, Eccles. 12. 2 to 8. his senses without much mouing, his face like lead, the bowles of his eyes sunke in his head, his mouth full of fleame and some, his throat ratling, his tongue swollen, his necke winding e­uery side, his breast beateth and panteth [Page 177] for life, ready to burst for paine, the veynes still, all infallible tokens of death. Now take this to heart, and take the case to be thine own, for this is the way of all the world, and then now seeing and viewing such perplexed extremities in others, reflect, and represent the like image to bee shortly in thy selfe, Ima­gine that thou lay vpon thy death-bed, that thy Physitions had now giuen thee ouer, thy friends and kinsfolke stood weeping & wringing their hands about thy bed, vnable to help or comfort thee, but rather augment the greefe of thy departure, and thou the while speech­lesse and helpelesse: O how dreadfull shall this departure and last farewell be, to thee and to them! where wealth shall not asswadge thy woe, but plunge thee deeper in the gulph of calamity, neither honours assist thee, for thou must leaue them with like vehement smart as thou gottest them, with greedy desire, and badde conscience thy wonted delights breed within thy soule, that neuer-dying worme, and neuer-quenched fire: what counsell wilt thou heere take, who for­merly [Page 178] hast refused all good connsell, couldest not abide to heare of death, no more canst now, to goe out of thy bo­dy, will bee too intollerable, to abide within is vnpossible, to deferre the time (to end thy will but vntill to morrow) will not bee granted, death is in poast­haste, now art thou abashed that thou diddest not watch and prepare for this houre: Oh hadst thou wist, but it is too late, now thou cryest, fye, fye vpon thy brutish behauiour, and now for feare & horror wouldest flee from thy selfe; for then shalt thou see thy selfe beset with horrible monsters, that is, with thine owne sinnes, which (as furies) pursue and hedge thee in, all the time past shall seeme vnto thee as the twinkling of an eye, but the time to come, endlesse, pit­tilesse, and remedilesse; so that thou maist truly say, The snares of Death com­passe me round about, and the pangs of hell got hold vpon mee, and I shall finde trouble and heauinesse, &c. Psal. 116. 3. 4.

But returne wee to our sicke man a­gaine, whom vnexpected Death frustra­teth of all his counsels, and could not [Page 179] come in a worse time; for now hee cur­teth off violently the webs of all his de­uises, and with one pellet ouerthroweth all his castles built in the ayre: then com­meth in the Physitian with his; It will not be, thinke (good sir) no longer of life, you must be gone: These be heauy tidings, then his sorrowes shall bee vn­speakeably encreased, when he recoun­teth with himselfe, that his body, which now hath some life in it, shall after an houre be depriued of sense, life, spirit & soule; for if it be an hard matter to bee pulled away from these things which no doubt so neerely toucheth man, how bitter (I pray you) will be the separati­on of the body from the soule; for such two louing familiar friends (which haue alwaies liued sweetly together) cannot be diuided without vnspeakable griefe, if the Oxe doe commonly low and mourne when his yoke-fellow (which was wont to draw with him) is taken a­way, how will euery one of vs mourne, when the soule shall bee separated from the body, and as Sathan in our life time, set forth to him Gods mercy, & nothing [Page 180] but Mercy, hiding his Iustice; so vvill 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 vve [...]-so sweet & plea­sant. Thus the soule fighteth vvith painefull sickenesse, heauy temptation, and feare of Gods iudgement, with ma­ny mo [...] 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 [Page 181] 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 Vse [...]. To pul out the stings of Death. Gods elect, who take vvarning betimes, & hasten to prepare themselues against this fearefull guests comming, & to take [Page 182] away all frights & feares he brings with him, meet him halfe the vvay, not to en­treat for their liues, (as Shemei did Da­uid) 2. Sam. 19. 18. 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 [Page 183] 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 [Page 184] 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 The bene­fits by Death. 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 [Page 185] 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 [Page 186] 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, 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 H [...]esias h [...]s excellent exam▪ [...] for Christi­ans to fol­low. 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. [...]uscul. quaest. Yet (will you obiect) by dying the godly lose many a good Obiect. 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 [Page 187] 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 Answ. 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, [Page 188] 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, 2. 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, 3. but euer we expect a day of restitu­tion. 4. Though we lye buried, yet the 4. memoriall of the righteous shal be bles­sed. 5. Though we be out of our earth­ly 5. 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 6. of earthly contentments, yet our ex­change is with greater aduantage in heauen. 7. Death cannot be vncertaine 7. 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. Vse 6. For thank­fulnesse in deliuering vs from the second Death.

The last Vse serues for thankfulnesse to God, for this vnspeakeble mercy to vs, as in all other, so namely in this, that [Page 189] 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 [Page 190] 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 heauēly 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 [Page 191] 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 Sect. 16. The third part. The sense. 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 [Page 192] 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 trimme the chambers, and vvhat not? that so they may be freed from all blame, receiue their Master with ioy, and be of him commended and rewar­ded. So, though Gods Elect be through the whole course of their liues, and for death also very watchfull, that so they may bee approued of God, (come hee when he please to iudgement) yet if by Gods messengers they bee aduertised [Page 193] that his comming is by infallible signes at hand; then they prepare and trimme their lamps a fresh, and so vse to the two former, a third more speciall watch, and so a threefold Cable will not bee soone burst, and thrise blessed are those seruants whom their Lord when hee com­meth shall find so doing, Luk. 12. 43. which being so, I, out of this third member and sense of my text arise this doctrine.

Whosoeuer will escape the dreadfull sen­tence Sect. 17. Doct. 6. Prepare for Christs comming. of condemnation in the day of Iudge­ment, and be receiued to eternall glory, must most carefully watch for our Sauiour Christ Iesus comming to iudgement. Before I de­scend to the proofes of this doctrine (so little respected of many) I will shew the The neces­sity of his doctrine. necessity therof, that so my godly Chri­stian may be perswaded more carefully to stand vpon his watch. As first there is not a more effectuall Doctrine to rouse the sluggard from his deadly se­curity and sleeping in sinne, then to blow in his [...]are, this fearefull trumpet, to call him to iudgement, and in time prepare for it: no man almost so dead in sinne, but will be awaked at this Ala­rum. [Page 194] 2. Who seeth not the sensuall li­centiousnesse of this age we liue in, that they neyther regard heauen nor hell, but (as an horse to the battell) rush vpon the pikes of all wickednesse with greedines, and therefore ought to be put in minde and terrified with Gods iudgements, & allured with his promises for the [...]ife to come. 3. A booke case it is, that all must die and come to iudgement, Heb. 9. 27. Rom. 14. 10. 12. and 2. Corinth. 5. 10. 11. as thou tenderest then thy saluation, re­member that thou art a man & a Chri­stian: in that thou art a man, needs must thou die, yet not as a beast, to be quite extingui [...]hed; for thy body shall but rest and sleepe a while in the graue, and for that terme of time, thy soule shal [...] be carried into a region of weale or woe. And in that thou art a Christian, belieue this article of the Christian faith, that thou must in body and soule rise & come to iudgment: and therfore prepare for it, & that now, for it is high time, and thou hast idled ouer-long, and it is ouer-late to make any delay. 4. Sathan, mans deadly enemy, labours to hide from vs [Page 195] this day, so fearefull, and faine vvould perswade vs that there shall bee no day of iudgement, and preuaileth with all Mockers, Sadduces, and Atheists his schollers, though he can neuer perswade himselfe therein, which makes him be­leeue and tremble, Iam 2. 19. and though it be, yet it is not in haste; for the daies are prolonged, Ezech. 11. 3. and 12. 22. out: and though it come, it shall not come so suddenly; but a man may make som [...] shift to hide him in that throng, or haue respit to say his prayers, or cry Lord haue mercy vpon mee, and marke it (will Satan say) i [...] thou shouldst enter­taine N [...]te Sa­tans policy to hinder the said. [...] full. such frightfull meditations of death, of hell, of iudgement, &c. they would depriue a man of all worldly comforts, & make them weary of their liues: therefore needfull it is for them to know how it is likely to fare vvith them, if they repent not, and I would that but the very remembrance of that day, which is so fearefull to Sathan, that it causeth him to feare and tremble, and which should make rich men weepe and howle, Iam. 2. 19. and 5. 1. were deepely [Page 196] infixed in our hearts, and then should it not greatly need to call vpon them, once, twice, & thrice to watch, for then euery man would be a Niniuite, Ion. 3. 6. and would at euery temptation remem­ber this counting day, whereas now (a­las) no sooner is the thunder-clappe of Gods temporall iudgements past, but with Pharaoh their hearts be hardned, with Israel they repent of reformation, and with hogge and dogge returne to their wel­tring Ier. 34. 16 2. Pet. 2. 22. in the mire, and to their olde vomit, as though there were no God, no hea­uen, no iudgement, no hell. 5. The world is wholly drowned in infidelity, Luke 18. 8. and needs must bee conuinced thereof, and drawne to repentance, faith, and new obedience, that wee all may cheerefully meete the Lord in the clouds, and bee saued. 6. The due me­ditation vpon this day, will enforce vs to contemne the world, and all the va­nities thereof: Seeing then they must be fired, and we iudged for abusing them; hee that beleeueth this will soone con­temne all present vanities, and hasten to future felicitie, and euer will be thanke­full [Page 197] to God for giuing him this war­ning, to pul the stings of that day out of his conscience before dooms day come, that so that day bee not terrible vnto him, but a ioyfull wedding day, transla­ting the nature of it, from a day of iudg­ment, to a day of redemption, & conuer­ting it from the door of hell to the bles­sed gate of heauen. 7. This doctrine of the last iudgement, is moreouer in sun­dry respects profitable: for,

1. It will stirre vs vp to serue God sin­cerely, without hypocrisie.

2. It will cause vs suruay our liues, and iudge our selues, that we be not iudged of the Lord, it will also pull downe our pride, and loath the best thing that will hinder our reckoning in that day.

3. It will cause vs make no more ac­count of this world, then of an Inne, or baiting-place, and to ioy that wee haue occasion to leaue it, and the vanities thereof.

4. It is Gods day of redemption, and our yeare of Iubely, to warne vs to enter into the possession prepared for vs before all worlds. Thus of the premises wee see [Page 198] that this watch appertaineth to all men, and that none must refuse this so neces­sary a worke.

Now this Doctrine is proued true and sound, and is confirmed in Math. 24. 42. Proofes. and 25. all. &c. Mark. 13. 33. out. Luke 12. 35. to 49. and 17. 20. out. and 21. 25. to 37. Iohn 5. 27. &c. 1. Thes. 4. 15. out, and 5. 1. to 12. and 2. Thes. 1. 7. out, and [...] Tim 408. Apoc. 20. 12. out, and 22. 20. all which places call and exhort vs to watch and prepare our selues for this great day. This is figured in Exod. 19. as the Lord commanded Moses to sanctifie the people against the third day: so Christ bids [...] against doomes day. 2. as God gaue signes of his comming, so did Christ. 3. as Moses brought the people to meet the Lord, so the Angels gather the Elect to iudgement. 4. as the people [...] the thunders and trumpets, so shall they feare in that day. 5. as God then deliuered the Law, so then will hee iudge the violaters thereof. 6. as that day wa [...] for the good of the Elect, (so will this be to). Reasons enforce this Doctrine.

[Page 199] 1. Because the Iudge himselfe com­mandeth Reasons. 1 vs so to doe, Luke 11. 28.

2. Gods iustice & mercy calls for this 2. day, to punish the wicked, and crowne the godly.

3. The Lord sundry times, and after 3. diuers manners forewarned vs heereof; as 1. by pronouncing the sentence of Death, for sinne, before it was commit­ted, Gen. 2. 17. 2. by often repeating the same sentence in the Law, Deutr. 27. 26. 3. by the euidence of euery mans con­science, summoning (as it were) all men to appeare at the day appointed, before the great Iudge of all the world, Ioh. 8. 7. and 1. Iohn 3 20. 21. Rom. 2. 15. 16. 4. by his speciall temporall iudgements, that figure it as vpon the old world, Sodom, Babel, Canaan, &c. 5. by many signes and tokens, fore-running and presaging the same. 6. by deliuering his talents to bee oc­cupied vntill his comming againe, Luk. 19. 12. 7. 7. by the word of God warning all to iudgement.

4. The ends for which Christ com­meth 4. to iudgement, iustifie the same: as 1. for the glory and praise of his Iustice, [Page 200] for all eternity. 2. inrespect of the com­pleat fulfilling of Christs three offices, And then shall he deliuer vp the kingdome to his father, when hee hath put downe all power, rule, and authority, 1. Cor. 15. 24. &e. 3. for the crowning of the Elect with immortality in heauen; for hauing abo­lished Sinne and Death, and reconciled the Elect, hee shall deliuer them to his Fa­ther, to be crowned with eternall glory, and shall triumph ouer all his enemies for euer. 4. In respect of men, that euery man may receiue his iust desarts, be they good or euill. 5. for the deliuerance of the crea­tures from the slauish bondage of corruption, whereunto it is subiect, Rom. 8. 20. 6. meet and right it is that the Lord should bee reuenged vpon Satan and all his com­plices, for troubling his Elect, and con­sequently vpon all the world, for perse­cuting and afflicting any manner of way his holy Church; who now (as the bloud of Abel) cry against their oppressors, Reuel. 6. 9. [...]0. Luk. 18. 7. and with their prayers hasten the Lord to iudgement, and so likewise do the cries of the poore, of the hireling, the stranger, widdow, and fa­therlesse, [Page 201] Deut. 24. 14. 15. Gen. 18. 20. and 4. 10. & 6. 5. 6. 7. Iam. 5. 4. the complaint of the Angels, of Satans sowing t [...]res, Mat. 13. 27. the accusations of Sathan, Reu. 12. 10. and the sins of all the world, cry­ing to God, all which hasten his com­ming to this great assises, and the while he stayeth and delayeth his comming; for causes best knowne to himselfe, as the complement of the Elect, &c. also he is faine by strange, fearefull, and extra­ordinary iudgements to punish the world; when for want of executing Iu­stice, men hiding their eyes, Leuit. 20. 1. and to visit countries, and people, vvith strange plagues and calamities, and that for the peace of his Elect, else the world would grow out of frame, & Satan and his kingdom become ouer-insolent, and the poore and weake be trodden vnder­foot, and therefore there must be a day of generall iudgement.

The Doctrine thus proued, it follow­eth Sect. 18. Vse 1. To confute Atheists. to giue some vses for the edifying of the conscience, whereof the first serues for confutation of all Atheists, Saddu­ces, Epicures, ignorant Sotts, Mockers, [Page 202] and whosoeuer besides of that cursed crue and litter, who impudently & des­perately deny there shall be any day of iudgement, and therefore without re­remorse giue the raines of liberty to all sensuality, and abhominations, Math. 22. 23, and Acts 23. 8. and 1. Cor. 15. 12. Phil. 3. 18. 19. and 2. Pet. 3. 3. 4. The reasons of these foolish-witty sinners be these: the whole world stands of beleeuers and vn­beleeuers; but there is no general iudg­ment day for neyther of these; for the beleeuer hath life euerlasting, and shall not come to iudgement, but passeth from death to life, Ioh. 5. 24. as for the vnbelee­uer, Tremel. hee is condemned already, Iohn 3. 18. and needs no further iudgement, and therefore there shal be no iudgement at all, for it is needless. I answer. By iudge­ment is meant sometimes absolution, as Math. 25. 34. other while condemnation, Iohn 5. 24. now God will iudge the iust and the wicked, Eccles. 3. 17. the beleeuer shall not come to the iudgement of con­demnatiō, yet shal he come to the iudge­ment of absolution, Math. 25. 34. 40. 41. they reply: that all men at their seuerall [Page 203] deaths and departure out of this world, are iudged, and what needs the gene­rall? I answer. That (notwithstanding this particular iudgement, (granted) onely vpon mens soules) there must and shall be a generall Sessions, and that for the aboue recited reasons, as also,

1. Because in the first particular iudge­ment, the soule onely is iudged, and the body is interred in the graue, therefore meet it is, that as soule & body honou­red or dishonoured God together, both should be paid or pained together, and therefore must both appeare, that day to be iudged according to their workes.

2. The Lord in pronouncing his sentence of absolution, as of condemna­tion, will be iustified and glorified in the face of all the world.

3. The Lord will haue this to bee a day of generall triumph ouer sinne and Satan, and there must a day be assigned for it, and therefore are wee to watch for it. Vse 2. Is to vse motiue for instruction to the Saints.

The second Vse serues for instructi­on for Gods children to bee wise and watchfull, for seeing there must bee a [Page 204] generall day of iudgement, wee must without delay or procrastinations pre­pare for it; which (I take) we shall per­forme the better, if wee vse the few mo­tiues offered to your considerations, to stir vp your hearts for this work, wher­of I raise my first motiue from the very Sect. 19. The first Motiue frō the names of that day. names and attributes of that fearefull day, for the names in part shew the na­ture thereof, whereof some be fearefull to rouse the sleepy sluggard, others com­fortable, to encourage forward the god­ly, and both in time to regard their sal­uation, as

1. This day is called, the day of iudge­ment, Math. 12. 36. Luk. 10. 14. and who knoweth not, that to iudge, meaneth properly to doe iustice vpon malefac­tors; for it is contrary to the name of sauing, deliuering, or redeeming, Ioh. 12. 47. 48. and therefore thereby is meant a day of damnation, which implyeth thus much; that in that day Christ the Iudge will bee so offended with his enemies, that hee himselfe will sit in iudgement vpon them to condemn them to hell; & we know that Monarchs sit not in iudg­ment [Page 205] for toyes, (howsoeuer reprobates make but a sport of sin, Pro. 4. 19.) though they tread vnder foot, the very bloud of Christ the Iudge himselfe.

2. It is called a snare, Luk. 21. 35. be­cause, as birds when they fare best & mis­doubt no danger, are vnawares caught in a snare; so when the wicked are most secure, this day (as a snare) entrappeth them: and therefore good were it for them not to sleep in sin, nor feed on eue­ry bait, lest being circumvented by Sa­tans snares, they cannot flie to the hea­uens, Psal. 124. 6.

3. It is called (as an appellatiue proper) that day, Luk. 21. 34. that is, a day of note, known to babes & children, from their cradles, to fright them from sinne, at the name of which day Satan trembles, infalix felix quaketh, Balthasar sinketh, the rich weepe and howle, & all workers of ini­quity are quite confounded.

4. It is named a great day, Reuelat. 6. 17. and 16. 14. because the great God that day will doe great workes, and determine of great matters, of the life and death of men and Angels, and [Page 206] great is it, in that it includes in it the workes of all ages.

5. A day it is of Anger & Wrath, Rom. 2. 5. Reu. 6. 17. for then all shall drinke the cup of Gods wrath, that formerly haue prouoked his wrath against them; for hee will poure vpon them his wrath, in flouds of indignation, and streames of anger, Psalm. 11. 7. and 50. 1. 2. 3. in such exceeding measure, as no witte can con­ceiue.

6. It is called the day of the Lord, 1. Thes. 5. 2. and 2. Pet. 3. 10. 12. and the day of Christ, 2. Thes. 2. 2. and the day of God, 2. Pet. 3. 12. thereby insinuating, that all other daies were the daies of men, wher­in they did what pleased them; and this while the Lord was silent, Psal. 50. 21. but this is Gods day wherein he will speake, and thou shalt be silent: so there be but two daies of all the world, thy day, and Gods day. Now in this thy day, thou (as Lord of all) dost what pleaseth thee, to anger the Lord withall; but in that day, hee will breake silence, of so many daies and yeeres, of so many iniuries and indignities done to him and his, and [Page 207] will answer for his honor and glory, and then shew himselfe to bee God of Gods, and Lord of Lords: and as man in this his day, did all things heere below out of order, to Gods great dishonour; so the Lord in that day will reduce them all to thir owne order, to mans confusion, and as it is greater sorrow, paine, and greefe to put an arme, once out of ioynt, in his right place againe, then it was at first to put it out; so shall the wicked finde this cure, this day more sharper and bitterer then the putting of it out of ioynt was in their day, and it is well; for as wee see when Rebels and Traitors bee impriso­ned, the land is quiet, and the Prince secure; so when these rebels be cast into hell, then is God vniuersally glorified, and the Church secured: and as there was a time when Christ wept, Luke 10. 41. and thou didst laugh, so in this day thou shalt weepe and howle, and hee will laugh at thy destruction, Prou. 1. 26.

7. It is called the day of the declara­tion of the iust iudgement of God, ac­cording to the Gospell, Rom. 2. 5. 16. sig­nifying, that howsoeuer, now matters [Page 208] be out-faced, and the verity of the. Gos­pell contradicted, and that worldlings make no conscience of sacriledge, vio­lence and oppression, and the impotent fatherlesse stranger, & widdow, appeale (being wronged) vnto Christ the iust Iudge, Psal. 26. 1. to be iudge betweene them & their enemies that molest them, and yet now this appellation is not re­garded, yet in this day God will declare who haue right, who doth wrong, and will bee reuenged vpon the workers of iniquity, and highly reward the wron­ged, for he is mercifull.

8. It is called the day of refreshing, Acts 3. 19. wee see how heere the godly are persecuted, afflicted, and of all men most miserable, but in that day they shal be comforted and refreshed, and haue all teares wiped from their eyes.

9. It is called the day of redempti­on, Luke 21. 28. Rom. 8. for then all the Elect shall be sure to receiue the effects and fruits of their former redemption purchased them, by the death of Christ, and therfore are the godly with ioyfull hearts to watch and wish his comming, [Page 209] and the wicked in time to prepare their lamps: And so farre of this first motiue and appellations of this day.

The second motiue to watchfulnesse The secōd Motiue [...] the signes of his com­ming. for Ohrists comming is, that the signes of his approaching are fulfilled by the iudgement of the learned, these signes be of three sorts: some long agoe fulfil­led, others more neere at hand, & some to bee fulfilled at his comming: of the first sort, are the preaching of the Gospell, through the world, Math. 24. 14. Rom. 10. 18. and 2. the reuealing of Antichrist, 2. Thes. 2. 3. of the second are the depar­ting of most from the faith, Luke 18. 8. and 2. Thes. 3. 2. and secondly, terrible and grieuous calamities; Math. 24. 6. 16. third­ly, deadnesse of heart, with secure sleeping in sinne, Math. 24. 37. and 25. 6. to 13. 31. Luke 17. 24. &c. as in the dayes of Noah and Lot, fourthly, the calling of the Iewes, Rom. 11. 25. fiftly, many false Christs and false Prophets and seducers: sixtly warres and persecutions: of the last and third sort are the signes in the Sunne and Moone and starres, Math. 24. 29. and the signe of the Sonne of man comming in the clouds, of [Page 210] which signes further to consider, I refer to euery godly mans priuate meditati­on, Vse. and as he acknowledgeth them ful­filled, so to prepare himselfe, and where he doubteth of any of these first eight, to conferre with the godly learned, and not harden his heart, but euer be thank­full to our good God, who in mercy gi­ueth vs these signes of his most gracious and glorious comming, least wee should be taken vnprouided: as when a migh­ty Similie. Monarche, to represse the rebellion of his treacherous subiects, intendeth a Parliament, and sendeth forth his mes­sengers, with proclamations, through­out the Empire, to summon and admo­nish all estates vpon paine of death, per­sonally to appeare at the appointed day and place: so the father of mercies, by determinate and fore-told signes, sum­moneth all the world against that ap­pointed day, to appeare before his glo­rious tribunall, to render a strict account of their liues, since the first creation, to that day, and to receiue their rewards accordingly, good or euill: and for their further instruction in the premises, it [Page 211] pleaseth his Maiesty to sort his signes, so as they may be liuely vocall preachers, to direct them in the nature of the thing they signifie, and that heereby men may prognosticate without a tea­cher, not onely the nighnesse of this great Assises, but also the greatnesse and dreadfulnesse thereof, and so at no hand be taken sleepy or vnfurnished: and so farre of the second motiue.

The third Motiue is the considerati­on The third Motiue [...] the vncer­tainty of the day. of the vncertainty of that day, Mat. 24. 36. Mark. 13. 32. Luk. 12. 39. 46. and 1. Thes. 5. 2. Reuel. 16. 15. all which quo­tations, with one voyce and consent, proclaime his certaine vncertain sudden comming, as it were flying vpon the wings of these signes, Luke 17. 24. to 31. which cannot but be exceeding fright­full to vnbeleeuers. In earthly Assises A Similie. there is euer an appointed time, sum­mons are sent abroad, sufficient time of preparation granted, that the while ma­ [...]efactors may procure friends or par­don; but heere is neyther day, respite, nor warning, to King nor Keysar, to Pope nor Prelate, but it rusheth vpon [Page 212] vs when we lesse would, euen as a theefe in the night, while people are asleepe in sinne, and that suddenly too, that the foolish virgins haue no time to trim their lamps, nor the Pharisee to say his long loud prayers, nor the Sadducie to recount his errour in denying the resurrection and iudgement, nor the hypocrite to repent of his dissembling, nor the Atheist Epicure, worldling, swaggerer and swea­rer, once to cry God for mercie, but now in poste-haste, in the twinkling of an eye, at the sound of the trumpet, appeare they must, bee they ready or vnready, a sharpe and short warning (God wots) to such as neuer thought of any such businesse; this suddennesse is to the wicked, the very doore and beginning of hell, oh happy might they be, if now they might trudge directly to damnati­on, and not see the Iudges face, whom they buffeted, and whose blessed body they sundry waies pierced! oh that they might now hide themselues in the dens, and in the rockes of the hills, or that hils and rockes would fall vpon them, and hide them from the face of him that sitteth on the [Page 213] throne, and from the wrath of the Lambe, for the great day of his wrath is come, and who is able to endure, Reu. 6. 15. 16. 17. Oh how suddenly doth this trouble & hea­uinesse fall vpon them as a storme, and their misery like a tempest, Prou. 1. 27. Oh what vnexpected speediness is this, that he hasteneth ere they had space to point at him with the finger, and say, Lo there he commeth; alas, alas, what shift can they make in this narrow strait? how shall they answer, there so many indite­ments? but they should know, that they formerly had sufficient warning, by He­noch, by Moses, by the Prophets, by the Iudge himselfe, and his Apostles and Ministers in all ages, by iudgements temporal, as afflictions, sicknesses, signes and wonders, death, and all the messen­gers thereof, but then they despised & scorned all, Prou. 1. 24. Isai. 65. 2. and to despise holy admonition, is to despise him that in loue sendeth him the vvar­ning; which how heauy a practise it is, appeareth by Gods heauy iudgement vpon Balthasar, who made no vse of Gods iudgement vpon his Father, and [Page 214] therefore befell it vpon himse [...]fe, Dan. 5. 5. Luke 19. 27. and full iust it is, that such as refuse the Lords proffered mer­cy, pardon, and peace, should feele his iustice and prepared iudgements: and if a theese cannot abide a priuy search, let him forbeare stealing, then hee need not feare it: if thou canst not abide to heare of Christs sudden comming to iudgement, then watch before hand, & he cannot come vnexpected, and vnpre­pared to thee: else what King (thinke you) would take in good part to be de­nied lodging or entertainment at his A Similie. owne subiects hand, though hee came sodainly; much lesse if he sent him war­ning before-hand of his certaine com­ming, though the very day were vncer­taine to himselfe: if such, after such faire warning should shut him out of doores, ought he not to proclaim him a traitor? and should not the Lord in equity doe the like to vs, seeing he is so often fore-told of his sodaine comming? If a theefe should foretell that hee one night or o­ther (he wist not when) would come to rifle and robbe their houses, they would [Page 215] watch, well appointed euery night, yet that losse would be nothing compara­ble to this. Let them then know, that as nothing better expelleth sloth, then the certainety of dangers imminent (as is this of Gods comming to iudgement) so nothing moueth watchfulnesse▪ soo­ner then the vncertainety of the time, when these dangers shall come. And therfore to presse and imprint th [...] prin­ciple Similies of Christs [...]e­cond com­ming to iudgement into our soules, our Sauiour com­pareth his sodaine comming to iudge­ment to the daies of Noah & Lot, when in the middest of their iollities, sudden destruction came vpon them, Math. 14. 37. 38. Luke 17. 26. 28. 2. To the comming of a the [...]fe in the night to robbe, 1. Thes. 5. 1. 2. who neuer giueth warning before hand, when hee intendeth to come; for did he, then the Master of the house would watch, Math. 24. 44. Mar. 13. 35. 3. To a lightning, Luke. 17. 24. then which no­thing is lesse expected, nothing more sodaine, more fearefull, nor yet more hurtful; none can preuent it before it commeth, and after commonly ensueth a fearefull thunder-clappe; so this great [Page 216] day, comming vnexpected can by no power of man be stopped, and beeing come, after followes the frightful thun­der-clap of Gods eternall curse against reprobates. 4. It is like to a snare, Luke 21. 35. because as birds, when they lesse doubt, are sodainly snared and stifeled; so the wicked when they be most secure in their excesse, and ruffe of security, (as Nabal in his feast, Balthasar in his sump­tuous b [...]nquet, Dan. 5. 5.) then this day as a snare catcheth and stifeleth them al. 5. Paul resembles it to a woman in trauell, 1. Thes. 5. 23. which be she Lady, Queen, or Empresse, shee shall not scape her la­bour, nor delay one day nor houre, but must yeeld and bow thereto, as well as the basest beggar, and so must all yeeld to this summons: no friend, no world­ly treasure, no intreaty will exempt, on­ly due watchfulnesse will secure them.

Obiect. But (alas) if it come thus sud­denly, Obiect. who possible can prepare him for it? Many things are to be performed at that very instant, as to pray his Maiesty not to enter into iudgement vvith vs; now to remember his gracious coue­nant, [Page 217] and promises made to vs, and now to giue vs his spirit to comfort vs, his Angels to guide and helpe vs, and him­selfe to strengthen vs: but this sudden­nesse excludes all. I answer. Salomon tel­leth vs of foure impossibilities, yet by watchfulnesse performed; as 1. to know the way of an Eagle in the ayre, of a Serpent vpon a stone, of a shippe in the sea, and of a man with a maid, P [...]ou. 30. 18. 19. yet, al­beit a man know not the way of an Ea­gle in the ayre, to beware of him, yet (come be what way he will) a wise man will see to his Poultrey, and though he see not the way of a Serpent vpon a stone, to beware of his stinging, yet will he see to his footing, that he tread not vpon him, nor discerne the way of a shippe vpon the wa [...]es, yet will hee see to his beasts and cattell, that they become not a pray for Pyrates. And fi­nally though hee is not to suspect any harme betweene a man and a maid, yet will hee see to his daughter that shee be not defiled by any man. So, though it seeme vnpossible for vs to know at the instant, Christs sudden comming, [Page 218] yet (if wee bee wi [...]e) wee will watch and pray, and set all things in as good or­der, as if now hee were comming, and at the doore: And so farre of this third Motiue.

The fourth Motiue to watchfulnesse is, to consider the manner, how they shall The fourth Motiue [...]. [...] the manner of the re­ [...]urrection. rise to iudgement, and to meet the Lord in the clouds, which the holy Scriptures teach vs to be thus. The Iudge will send his Angels with a great sound of a trumpet, and they shal gather together his Elect from the foure [...]indes, and from the one end of the heauen vnto the other, Math. 24. 31. Ioh. 5. 28. 29. and 1. Cor. 15. 52. and 1. Thes. 4. 16. for as God now in his Church by his Ministers, who cry aloud, lifting vp their voyce like a trumpet, Isa. 58. 1. and speake to them to li [...] and raise them vp from the deadnesse of sinne, and gather them to Christ, so in the last day will he speake vnto them, in the voyce of the Archangel, and in the trumpet of God to gather them to himselfe, that such as had part in the first resurrection, Reuel. 20. 6. might haue now their part in the second.

The Vse heereof [...]rues to forewarne Vse. [Page 219] and fore-arme a [...]l men in the feare of God, to make a carefull conscience of their waies, for though they d [...]e once & rot in their graues, yet must they rise to iudgement, and then shall it be our only comfort, to heare the voice of the Arch-Angell, awaking vs out of our beds, to come before our Sauiour, and with him to enter into his glory; for now shall the body bee released from the prison of the corrupt graue, and (as Ioseph to appeare before Pharaoh, Gen 41 Gen. 41. 14 14) be newly attired in robes of glory, and (ioyned againe to his soule) ioyful­ly appeare before the Lord, whereas the wicked (as those tares bound in bundles to be burnt) shall be drawne and ha [...]d (as theeues and malefactors to the barre) to be arraigned and condemned to hell fire, Math. 13. 30. And so farre of this fourth Motiue.

The fift Motiue to watchfulnesse, is The fifth Motiue [...]ō the genera­lity of thi [...] ▪ iudgement the generality of this iudgement: for all shall appeare before the iudgement s [...]at of God, Math. 25. 32. Ioh. 5. 28. 9. Rom 14. 10 & 2. Cor. 5. 10. Acts 24. 15. Reu. 20. 1. 13 and 1. 7. and is figured in Ezech. 37. 2. 3. [Page 220] [...] [Page 221] [...] [Page 224] [...] [Page 225] [...] [Page 220] rich and poore, olde and young, none shall bee priuiledged, the Priests shall not claime sanctuary, nor the people begge exemptions, nor the bidden ghuests coyne excuses, no bribing of the Angells and Summoners, no an­swering by Proctor, no appearing by Atturney, the Iudges themselues must this day stand below to be iudged, the Lawyers are put out of Plea, the Popes who absolued prodigally all others, must now begge for pardons for them­selves, no demurres admitted, nor appealing to Generall Councells, or higher Courts, this being the high­est of all others, the husband shall not answere for his wife, nor the father for his son, nor the mother for her daugh­ter, nor the nurce for her babe in the swathes, all must personallie appeare, yea euen those which were burned to dust & ashes, and after their ashes were scattered abroad with the winde, and part spread vpon the waters, that they should neuer rise again (as Euseb. Eccles. lib. 5. c. 1.) yet all shall rise, and that day See Euseb. Eccles h [...]st. lib. 5. c. 1. onely Adam shall see all his posterity. [Page 221] And if but one had beene exempted from this appearance, thou mightest conceiue some hope to bee absent, but seeing all must appeare, prepare to meete thy God. O Israell, Am [...]s 4. 12. for vvho that day hath oyle enough for himselfe, or is so iust that he may entreat for others, this vvere not on­ly supererogation, but superarrogan­cy, and what place dare habour a Sheb [...] against Dauid, a traitor against his King, a runnagate from his Master, and a Ionah from the Lord, if the Angels be iudged, shall men looke to escape? nay (as Iael Sisera) euery creature is ready to take part with the Lord of Hosts against his enemies, insomuch that the graue, sea, death, and hell vvill that day de­liuer vp their dead, and conceale not any from him: and which is worse, (and mark it O thou wicked man) thou must rise, and when thou appearest in iudgement, thou shalt shew thy selfe as sinfull and wicked a man in the presence of God, and all the world as presently thou liuest here & shalt be at the time of thy death, & shalt bring with thee al the [Page 222] abhominations of thy sinfull life and death, to iudgement; so that all that shall behold thee, shall (pointing at thy filthinesse) say, behold the man and his workes! for thy body dying, shall rise an vng [...]orious, base and shamefull bo­die, full of corruption, yet immortall, and thy wretched soule, as it departed out of thy body full of sinne and shame, Reu 14. 13. so shall it rise againe: and therfore con­sider, if thou wouldest now bee loth to be rapt thus in thy ragges of sinne, and in the case thou presently standest, to iudgement: then fall not now to a­mend thy life, else thy abhominations all (as a dogge his Master) will trace, yea, goe before thy face to Gods tribu­nall; for it is not the graue, nor any fire, but onely the bloud of Christ, that shall clense thee from thy sinnes, and make thee accepted of God, 1. Ioh. 1. 7. now is the acceptable time, now is the day of saluation, & now is ife eternall by thee eyther gotten, or quite lost, thinke vp­on it and watch for it. But here against the reprobate cauilleth, and saith, [...]ush Obiect. this is a tale, the case is not so hard, but a [Page 223] man may make some shift, I am but low of stature, I will couch downe and hide me, and how then can I be seene or mis­sed in such a throng and multitude, and in so busie a time: Yet consider thou Gods word in Psal. 139. 1, 6, 7. Ierem. 23. 24. Obad. 6. 3. 4. Amos 9 1. 2. 3. Reuel. 6. 15. 16. 17. and 20. 13. Ecclus 16. 17. and thou shalt finde this fancie vnpossible, and that nothing will nor can hide thee from the all-seeing eye of the Lord, and seeing nothing workes thee this dayes shame and sorrow, but thy sinnes, then amend now whiles thou art here in this life by true repentance, faith, and new obedience, and he will both cure & co­uer all thy sinnes; for Christ alone is the place to hide thee in, & he will preserue thee from trouble, he will informe and teach thee in the way wherein thou shalt goe, and he wil guide thee with his eye: and thus shall euery one that is godly, make his prayer vnto him, in a time when he may be found, but in the great water-flouds, they shall not come nye him, Psalm 32. 1. to 10. this is the onely place to hide thee in, euen vnder the [Page 224] wings of Christs merits and mercies: there and no where else shalt thou bee full secure. But the Gauiller will reply, Obiect. that this requireth much businesse, and it is a death to many a good fellow, to A Petition for no day of iudge­ment. leaue his folly, and labour for piety, and therefore we know, when our Sauiour. walked vpon earth, he was so meeke and mercifull, and is so still, that hee would deny vs any thing that we requested of him, and will hee not now likewise be intreated at the generall supplication of all poore people appointed to death, yea almost of all the world, to grant vs this one (and neuer but this one) petition, that there shall neuer bee any day of iudgement, then should we liue meere­ly, sleepe carelesse from all feares and frights, and die ioyfully, and as for any estate after this life, we should looke for none, nor yet trouble him to prouide for vs while we be heere, for we would shift euery man for himselfe, and liue by our wits, and (me thinkes) he should not deny all the world this one request, so easie for him to grant, and so tending to his honour and glory, and beneficiall [Page 225] to vs, for now would we serue him duly, and offer euery man bountifully vnto him gifts and offerings, yea, and restore to ho [...]y Church for Gods seruice, all the spoyles taken from it; so all things con­sidered, hee should bee no looser; for what losse to him to depriue a few of life eternall, seeing he hath the fulnesse and perfection of all glory in himselfe, and needs not our prayers nor praises, & better that a few busie fellows should euer loose heauen, then that all repro­bates, being so many gentlemen, and so tall, proper, and faire conditioned men, should for euer boyle & fry in hell-fire: This supplication questionlesse would soone be granted, and if all will not ioyn with me, (I know God respecteth ney­ther persons nor multitude) I will my selfe request it, I know he will not deny it me.

I answer. This indeed would be a fine Answere to the worlds pention. deuise, to gather heapes of gold and [...]l­ [...]er; for if any couetous Balaam or Iudas who sometimes were in high fauor with God, were bid (as once Salomon was, 1. King. 3. 5.) to aske what hee would haue [Page 226] granted him, or as Elisha did the Shuna­mite, 2. King. 4. 13. 14. Methinkes I see in my minde what concourse and suite would of all the world bee made vnto them, not to desire wisedome nor chil­dren, nor any temporal boone; but that there should be no day of iudgement to as many as at a reasonable rate & price would buy it at Iudas hand, euery man according to their ability: and as for kingdomes, riches, honour, and glory, hee should not bee to seeke; for Herod would giue Master Iudas the halfe of his kingdome, to liue securely with Herodias: Balthasar would make him third Ruler in the kingdome, cloath him with purple, and put a chaine of gold about his necke, to deli­uer him from the hand-writing vpon the wall: and Felix to deliuer him from this feare of that day, would shew him no small friendship, Esau to pleasure him would sell his birth-right; Satan the God of the world would giue him all the kingdōes of the world, and the glory of them, to se­cure him from this day: nay, who would not make a purse for this collection and contribution, yea crouch and kneele too [Page 227] to master Iudas, to buy this immunity, no pardon to this, neuer was heauen so little regarded, nor immortality at a lower price, nor God himselfe, as now when most men are content to forfeit heauen, and depriue themselues of all the good things of God, and withall to giue to the most accursed of men (euen to the Deuill Iudas) masses of gold and siluer, which they would neuer do to the poore members of Christ, to procure this cursed pardon; and now Iudas fault is, that he is not couetous enough, oh, that hee would for this pardon aske a­boundantly, gold, pearles, iewels, and what not; and hee should haue it vvith thankes, though they themselues liued beggers euer after; for now the coue­tous Iudge would poure out his bribes, the deceitfull Counsellors his Angells, the double-faced Atturney his double fees; the Oppressors and Sacriledgers, their ill gotten goods & spoyls of Gods Church; the crafts-men their cousening money; the Physitions their spoyles of the sicke; the Vsurers their bagges, the inordinate liuers, as hunters, faulkners, [Page 228] seruing-men and banquerupts, their i­dle and false prophane theeueries, yet the poore harlot wil sell to her very pet­ticoat, to get money for Christs poore Apostle, yea all theeues & robbers, mur­therers and adulterers, all rogues & va­gabonds, and who not, will now spare no labour nor cost, by hooke or crooke to satisfie master Iudas his greedy gutte, that he shall neuer neede heereafter to sell his Master for money. To conclude, what vngratious hypocrite, miserable corne-hoorder, inordinate pestilent li­uer out of a calling, egregious malefac­tor, theeu [...]sh cut-purse, subtle conycat­cher, filthy and beastly liuer, swaggerer, swearer, drunkard, and idler whosoeuer, yea the very A theists (howsoeuer other­wise they contemne all, yet) would sell all for this freedome; for then would they open the very gates of hell to en­tertaine Satan himselfe, and all his chil­dren, not regarding what mischiefe they did, being now exempted from iudge­ment and hell-sire: neyther is this my deuised fiction to sport & recreate your mindes; as it is a lamentable truth to be [Page 229] mourned & sorrowed of all Gods elect; for goe through the whole world & en­quire of this point, wishing euery man, as in the sight of God, to declare his Conscience, and (if they doubt not) you shall finde, that not onely malefactors, but infinite swarmes of Professors are of this minde (if wishing would preuaile them) that there should bee no day of iudgement, for howsoeuer in their trou­bles they desire to be dissolued, and be with Christ, yet as weomen great with childe Similie. desire they were deliuered; but vvhen their houre commeth, they cry out and wish it were further off. So when the time of their dissolution approacheth, they abhorre death and iudgement, which noteth they haue not yet learned to die, nor prepared for iudgement, but with that hypocrite in Micha 6. 6. Would bow, and bribe the Lord with burnt offe­rings, and calues of a yeere old, with thou­sand of Rammes, and ten thousand riuers of Oyle, and giue his first-borne for his trans­gression, and the fruit of his body for the sin of his soule, which plainely conuinceth that there is no faith vpon the earth, [Page 230] Luke 18. 8. This is the case of all men al­most, that they would giue any thing that there should bee no day of iudge­ment, and that because their consciences tell them, that the day of iudgement is their very day of execution: and there­fore to escape this day, regard not though they depriue all Gods Elect from heauen, yea God himselfe from his honor and glory, Christ Iesus from his body mysticall, the Church and them­selues be transformed to beasts, in body and soule dying together. And this is a notable touch-stone to try mans present state God-ward: If with Simeon, Paul, & A great d [...]f­ference be­tween the Elect and Reprobate. Iohn he mourne for death, and cry Lord I [...]su come quickly; he would not contri­bute one penny to this pardon, if other­wise, it is high time to awake from this sleepe. A godly Matron desireth the re­turne of her husband, and reioyceth to heare hee is at hand; but a strumpet is contrarily affected: and so it is in this case betweene the Elect and Reprobate. But whosoeuer thou art, (to answere this impious request) thy money perish with thee: no money will alter the de­creed [Page 231] counsell of the God of Heauen, for his Elect: the Iudge of all the world will not be bowed at any mans petition to deal vnrighteously, no though Noah, Iob, Moses, and Daniel entreated him, Ez [...]. 14. 14. to 20. for God is not as man that he Numb. 24. should speake and not doe; he abhorres thy money-marting, and will not fell thee for mony, that which was neuer bought for mony, Psal. 49. 7. and if there should be no day of iudgement, Gods Elect would wish they had neuer been born, for this day makes them full amends for the manifold vexations and indig­nities of this life, and deliuering them from this body of sinne, clotheth them with Christs righteousnesse, as with a wedding­garment, and ioyneth them to him as the body to the head, or wife to the husband eter­nally: Let this bee then the conclusion forall, Wee must all appeare before Gods iudgement seat, and giue account to the King of Kings of all our workes, and as many as haue tasted the forbidden fruit, must (if repentance preuent not) dye the death. But yet, because thou shalt not depart comfortlesse from me, I will shew thee a [Page 232] ready & easie way to procure the Lords fauour, that there shall bee no day of Means that there shall be no day of iudge­ment. iudgement for thee; that is, that thou be not damned with the wicked, neuer runne to Balaam nor Iudas, for they are out of fauour now with the Iudge, and cannot helpe themselues: nor yet to a­ny Angell nor Saint, for they haue oyle little enough for themselues, and when they haue done all, they are vnprofitable seruants; but doe thou (following the Iudges aduise in Luke 14. 31.) distrusting thy weakenesse and disability before-hand appease his wrath with these holy subtilties.

First, let vs (thou and I) examine our soules thorowly, and suruay our whole liues, then speedily from our harts con­fesse and repent vs of our former vnre­formed liues, and vpon the knees of our hearts (with the Publican) cry mighti­ly for pardon and peace at the Iudges feet, and he is mercifull and ready to for­giue, and iudging our selues we shall not be iudged of the Lord.

Secondly, then by a sted fast faith, let vs apprehend Christs merits, and vvee [Page 233] shall not miscarry, for hee neuer failed any true beleeuer.

Thirdly, let vs reforme our liues, and walke before him in new obedience, without halting or looking backe, and shew our faith by our workes, and the mo­ney which we vvould so prodigally be­stow vpon Iudas for this supposed par­don, let vs bestow it totally vpon Christ himselfe in his poore members, and hee will reward it in the day of iudgement with e­ternall life, Math. 25. 34. 35. 36.

Fourthly, Watch in Prayer, and conti­nue in well doing for Christs comming to iudgement; and whereas thou fearest and abhorrest the day of Death and Iudgement, acquaint thy selfe with God and with it daily, by degrees and holy meditation: and as a man that car­rieth Similie. an ouer-heauy burden doth ligh­ten it by pulling out the stickes one by one, so endeuour thou daily to lessen and pull out thy sinnes, and then thou shalt not need to feare that day, if so be also (as thou forsakest thy sinnes) thou haue a care to grow in grace and fauour with the Iudge: and as Fencers which [Page 230] are to play the Prizes of Triall, doe dai­ly try their strength and exercise their A Similie. weapons, bending their whole mindes how they may best foyle their enemie, that when the day commeth, they may haue honour and triumph: so ought we to doe, (for whom a greater reward without comparison is layed vp) if vvee will die well, and appeare vpright in iudgement; but if otherwise it come to passe, wee shall bee punished with vn­speakeable shame and reproach: and this our meditation of iudgement shall be handled in no other order then the same our death and departure bringeth with it: For as they which are to runne A Similie. a race doe oftentimes leade their horses vp and downe the running place, that they may see and be the better acquain­ted with the stones and vn-euen places, and other impediments in the same, that when the day commeth, they may finish the race without stay or stoppe: so vvee (which must measure the pace and race of Death and Iudgement whether vvee will or no) shall doe very well, if now in our minde & meditation wee frame this [Page 231] race, and diligently consider all things which are in the same; specially seeing the way is obscure and perillous, and many for want of this consideration miscarry. This doe now, and thou nee­dest not then feare to appeare in iudge­ment.

The Vse serues for comfort to the E­lect, Vse. that albeit the reprobates arise, and against their wills (as beares to a stake, or fellons to the barre) are haled to iudge­ment, for greater increase of their sor­rowes, yet this shall be an exceeding ioy to the faithfull, that they are sent for to appeare before their heauenly Father, who is to be their Iudge, & wh [...] would feare to come to iudgement, that vvere assured his Father should be his iudge? yet Christ loued vs aboue any Father, Psal. 27. 11 Isa. 49. 15. and spilt his bloud for vs, and how then can hee condemne vs? then this ioyfull appearance is to vs the fruit and crowne of our watchfull godly life, and holy death, and therefore the day of our re­redemption being come, we shall enter to the inheritance purchased vs, by the bloud of Christ, and bee freed from all [Page 236] feares and dangers. He that stands vp­on a sure rocke, may laugh when others weepe and drowne, and he that is built vpon Christ the Rocke, is safe when o­thers sustaine shipwracke, and howsoe­uer the reprobates find it a terrible day, to vs it shall be right heartily welcome, as a day long wished and expected for; and shall be so farre from all trembling, that it shall fare with vs as with a Kings sonne taken prisoner by the Turke, and put vp in hould in close Prison, which his father hearing of, comes hastily with an exceeding Army Royal, layeth siege against the Castle, and with his Ordi­nance▪ [...]tereth the Walls, which cau­seth the [...]emies within to tremble and quake, but the Kings sonne much reioy­ceth; for now hee shall be set at liberty, and returne to his country with much ioy and triumph: and so shall it be with vs, if we approoue Christs true hearted subiects and children, we need not feare, but much reioyce at this summons, else woe vnto vs: So then you see that to Gods chosen, this shall bee a most ioy­full day.

[Page 237] 1. In respect of Gods singular mercy A ioyfull day to the Elect. 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 We shal see and know one ano­ther at the resurrect. [...]. 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 [Page 234] 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 The Rea­sons. iudgement vpon them. This is confir­med out of the word of God, Zach. 12. 10 1 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. 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, [Page 235] 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, forg [...]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 [Page 240] 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 Vse 2. 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 sixt Motiue frō the manner of his co [...] ­ming to iudgement. 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 [Page 241] 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 The Vse. giue the Lord, now all honour and glory, and to kisse the Sunne least h [...] 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 [...]eauen, with power and great glory: which is to humble and to teach vs, that if wee will hereafter ioyfully behold him comming [Page 242] 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 [Page 243] 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 The se­uenth Mo­tiue. The place where the Iudge­ment shall be. 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; Wheresoeuer the body is, thither will also the Mira nar­rant [...] A­quila histo­ri [...] Aristo­tel de histor. animal lib 9 cap 32. A [...]anus de animal, h [...]st. lib. 1. c 44. Plini. lib. 10 cap. 13. Gualter in Math. 24. [...]om. 279. & in Luc. 17 37. ho­ [...]il. 165. Eagles resort: where hee draweth them from the curious question of the place to an higher demand, whether in that day they shall flee for safety & succour, euen thither where the body is, mea­ning vnder the harbour of his blessed wings, there shall they be secure, and no where else: where hee compareth the godly to Eagles, which are most sharpe sighted, & smell soonest from their nests where their prey is, as Iob. 39. 31. 32. so the Elect should in this dangerous time [Page 244] with the eyes of Faith looke vnto him, and by the direction of his spirit, smell (by the afore-going signes) that his comming is at hand, and so prepare themselues to meete him, who is both the food of their soules, and their onely protector. This is all our Sauiour speaks of the place, but others laboured to find the place, to wit vpon earth, euen in the valley of Iehosaphat, abusing Ioel 3. 2. 12. where he speaketh of the restitution of the Church, and the iudging of the ene­mies thereof: and least men should thinke this vnpossible, hee alludeth to that great victory mentioned in 2. Chro. 20. 22. (and it had need bee a large val­ley that should comprehend all the world) S. Paul saith; Then shall we which liue and remaine, bee caught vp with them 1. Thes. 4. 17. also in the clouds, to meet the Lord in the ayre. No further can I speake heereof; but our wisedome is, where God is si­lent, not to be talkatiue nor curious; sure it is, we shall be gathered to meete the Vse 1. To be rea­dily prepa­red to meet the Lord, & auoid secu­rity. Lord, and to bee iudged. Therefore let vs, (as the Eagle for her prey, and con­seruation of her life) labour now by [Page 245] true repentance, a liuely faith, and new obedience, to be gathered to the Lord, and then wheresoeuer wee meete the Lord, wee shall be euer with him, the members with our head: and as Luk. 21 34. auoid drunkennesse, and surfetting, with all other vices which benum the heart and soule, and steale or dampe all Gods graces so in vs, that wee cannot minde, nor hearti [...]y amount vp to the contemplation and loue of the heauen­ly life, Philip. 3. 18. out Rom. 13. 13. and 1. Tim. 6. 6. Luk. 12. 20. for (to our sorrow) we see that the whole care of most men is so fixed and setled vpon this life, that they neuer take comfort (but feare ra­ther) of meeting the Lord in the ayre, nor neuer mention the day of iudge­ment, vnlesse it be in swearing, as God shall iudge their soules, &c. as if they had beene set in the world, but to learne to blaspheme, sweare, & curse themselues; whereas the while their meditations should run vpon this point; how they might most ioyfully and best prepared meet the Lord in iudgement. But these Mammonists (as watch) so turmoyle [Page 246] themselues vpon this earth, that they cannot spare any time to looke vp for the Lords comming to iudgement; and are like to Husbandmen manuring their ground all the yecre, but forgetting to sowe, so they labour for life, but forget death and piety, and so loose all the har­uest croppe; and which is the more to bee lamented, these bee not the fewest number of men, for sinne and sinners neuer more then in these dayes since the light of the Gospell abounded. If an Asse or Oxe fall into a pit, all men vvill lift them vp; but if mans soule (then which nothing is more precious) perish, Plurima pessima pre­siosa non vniuersa. no man regardeth it; The wise man could say, that the most men are the worst men, and that good men are odde men, waspes and hornets swarme, but few painefull bees that gather the sweet ho­ny from the flowers of Gods word, for the winter of eternall life, treasuring vp the combes of faith and good workes in the hiues of their harts: Aske the earth, & it will tell thee, that it affordeth more matter for base pots, then ockre for gold: aske the Gardiner, and hee will [Page 247] answer, that he hath more Nettles then Roses, weedes then flowres; aske the Traueller, and hee will shew thee, that many tread the broad, but few the nar­row way. And finally, aske thine own conscience, and it will certifie thee, that it hath a large Catalogue of dead works, but scarce one good thought, worde, or worke; and is it maruell they cannot looke once towards the place our Saui­our commeth to iudgement.

The next Vse serues for terror to the Vse [...]. For terror to cōmers vnprepared wicked, who when they come to this place vnprepared, full of their sinns and vncleannesse, with guilty consciences and more heauy hearts and countenan­ces, where will they stand then, seeing as Psal. 1. 5. The wicked shall no [...] stand in iudgement, nor the sinners in the assembly of the righteous, &c. and the Iudge will be then so far from shewing them mer­cy, that they shall not bee permitted to stand vpon the same ground, as the E­lect doe. A time there was, that when they came in place, all the company would giue them the hand, the best and highest roomes, and would be glad that [Page 248] they would accept of their company, but now Harlots and Lazats are magni­nified, and they placed among repro­bates, and the worst people liuing: doth the Iust now heed what he doth, in dis­placing Gentlemen, and men of great worth, and placing poore and base fel­lowes aboue them? this is iust Salomons Censurer, who saw seruants on herses, & Princes walking as seruants on the ground, Eccles 10 7. Oh this, dealing at the first appearance is enough to kill a proud heart! and yet there is no hope to helpe it; for now thy Sunne sets at Noone, Amos 8. 9. and thy light is cleane put out, Ezech. 32. 7. &c. and thou must trudge hence to vtter darkenesse, where is weeping and gnashing of teeth, insomuch as what way soeuer thou cast thine eyes, there is no­thing but increase of sorrow, and of in­finite perplexities of heart, and happy wert thou now if thou mightest still a­bide and build thee heere a tabernacle, but it will not be; for hee that shewed no fauor nor mercy to Christs members shall now finde none of Christ, and hee that scorned and disdained the Church [Page 249] militant, shall finde no community with No help a­ny where for the wicked. the Church triumphant, but be debar­red from all comforts; for if thou looke to the bounty of God for one droppe of water, now the well-springs of mercy are locked and dried vp, and remember how thou hadst comfort, and Lazarns pain. If to Gods iustice, thou canst not answer him one to a thousand. If to his mercy, thou refusedst it offered thee, this is a day of Iustice. If for delay, thou hast de­layed ouer-long, and the abusing of thy time crieth for vengeance; for hitherto time and tide hath beene at thy becke & thou regardest it not, and now Gods turne commeth, who will not regard thee. If to the world, behold, it is all on fire, and that for thy sinnes that defiled it. If to thy kindred and friends, all ob­ligations of naturall affections cease, and they are zealous for Gods glory. If to wife and children, they are (for hus­bands and parents impiety) separated from God, and stand in the same trans­gression. If to thy Minister, he it is whom thou hast euer hated, robbed, persecu­ted, and which is another vexation, hee [Page 250] shall anon sit in iudgement vpon thee. If to the Saints, they haue not oyle e­nough for themselues. If to thine own good workes, they as smoake vanish, be­ing all done in hypocrisie, and for vaine-glory, and from an vnregenerate heart. If to thy former life, behold a blacke cloud of trecherous inditements against thee. If to Satan thy suggester, he now stands in the like condemnation. If to the Angells, they are the haruest-men sent to gather the tares, and to cast them in­to the fiery furnace. If to the Iudge him­selfe, he calls thee to surrender thy talents and stewardship. If to carnall shifts and helpes, the Iudge will not be corrupted with bribes, nor mooued with flattery, nor deluded any longer with promises, nor terrified with threats, nor touched with pitty; thy threats will not bee re­spected, wringing of hands, pulling of hayre, tearing of thy flesh, weeping, howling, and endlesse lamenting will not be regarded, praiers be but babling, vowes past date, no truce, no sureties, no appeale, no repriuing, no delay, no repentance; a wicked life calleth for iu­stice, [Page 251] sin, for death; contempt of God, for finall damnation: turne thee what way thou wilt, there is no cōfort, euery crea­ture proclaims that the mighty must be mightily tormented; and woe is to the wicked, for now it shall goe euill vvith him; for the reward of his hands shall bee giuen him: What shalt thou doe? looke vp to heauen, it is shut against thee, to the Iudge hee commeth to de­nounce the sentence: vnder thy feete hell gapeth for thee, within thee is a condemning conscience, without thee, the bookes opened, about thee, the re­probates mourning; to goe forward is vnpossible, to goe backward is not per­mitted, to stand still thou canst not, to runne away is bootlesse, no remedy, but miserably to sustaine and vndergoe all torments and extremities of this feare­full day and place, vnlesse now thou re­pent, ioyne with Gods Church, for­sake thy former wickednesse, and that thou maist die the death of the iust, liue the life of the godly: and if thou vvilt haue a wished place in iudgement, and after in heauen with Gods Elect, get thee [Page 252] a place heere vpon earth with Gods Church, bee not now separated from them in the exercises of religion, and holy communion of Saints, and thou shalt not be diuided from them, in the enioyments of the fruits thereof; both in death, iudgement, and glory eternall in heauen; for looke what place and profession thou choosest heere now a­mong the godly or wicked, and the like place shalt thou find with the like com­pany in iudgement, and euer after: Be­hold, I set before thee life, and death, good and euill, &c. as in Deut. 30. 15. to the end: And thus farre of the second Motiue.

The eight Motiue to watchfulnesse, Two signes for [...]g Christs com [...]ing. is, the consideration of the glorious comming of the Son of God to iudge­ment, immediately after the whole world is assembled to the appointed place: but so, that first two euident signes shall goe before, the one immedi­ately before his comming, or (as I may say) at his setting forth, which is this.

1. There shall be signes in the Sun, &c. as in Luk. 21. 25. The Sea and the Waters shall rore, and mens hearts shall faile in them [Page 253] for feare, for the powers of Heauen shall be shaken, Luke 21. 25. 26. As for the signes in the Sunne, Moone, and Starres, Math. 24. 29. saith they shall be darkened, (that is to say, as the learned expound it) Christs comming vnto iudgement shall be with such resplendant and vnspeake­able glory, that euen the most excellent creatures shall bee thereat astonied, so that the Sunne and Moone shall bee darke­ned, and the starres, (as if they fell from heauen) giue no light; that is, these most glorious and bright-shining creatures, shall be clouded, obscured, and damped by the vnconceiuable brightnesse of Christs comming to iudgement, where­at the wicked shall despaire for feare, as Reuel. 6. 12. to the end, (which place is an euident fore-running figure hereof, as that also in Exod. 19. 16. to 20.) Then (the sea and waters shall for feare roare) least now they shall bee turned to no­thing: such as dwell by the Sea side, ob­serue, that against tempestuous weather the Sea roareth; but this being a most fearefull day in respect of Gods inquisi­tion for sinne and sinners, and all other [Page 254] accessaries therevnto, and no storme to the tempest of Gods wrath, they not onely roare, but as it were set out their feare, with all the strength and power they can, that so the Lord might re­spect and preserue the miserable sence­lesse creatures, abused by mans sinful­nesse, and the powers of heauen shall be sha­ken as threatning a downefall, by reason of mans sinne, and the Lords indigna­tion, and punishing of all sinners. As Similie. when the Father of a family punisheth and whippeth in his anger any one of the seruants, all the house, as the very children and seruants will feare, and so is it heere when the Lord in his vvrath commeth to punish all workers of ini­quity, the Angells, the Heauens, and Saints of God, all subiect, and guilty of their infirmities, compared vvith Gods holinesse and perfection, cannot but tremble and quake (as we read the Pro­phets did in all their visions) much more in this. So likewise when the Ma­ster Similie. of a great family dieth, the whole house is troubled, the wife taketh on, the children weep, the seruants lament, [Page 255] the retainers mourne, the house is tur­ned vpside-downe, hospitality giuen o­uer, and all come to ruine, and desolati­on: so heere, when man (the center and glory of this world) draweth to his end and triall, and is like to bee vtterly con­founded in hell fire. Oh Lord! What shall become, or to vvhat vse serues this world, the heauens, the earth, the sea, and all the powers thereof? but vvith man to be turned to nothing, or set vp­on a light fire, to bee consumed to dust and ashes, (if the Lord in mercy do not otherwise determine and dispose of them) and is it any maruell that they tremble, quake, and roare for feare, and how much-more should man, the cause hereof (seeing and knowing all these things) tremble, weepe and howle for his sinnes, now while time serueth, and he may be heard but in these great water-flouds of misery, they shall not come nigh him, nor be heard. Wee see that onely an earth-quake, if it bee any thing vehe­ment, is exceeding fearefull, & the least extraordinary inundation of waters ve­ry terrible, but now when the vvhole [Page 256] massie globe of this world shal thus tot­ter and shake; the mightiest seas and wa­ters rore and rage for feare, and the glo­rious heauens become darke and dusky, how shall the hearts of men be appalled with dread and terror to behold the same, and the cause thereof? wise men preuent dangerous diseases, lest they take away their colour, and kill them; how much more should we here by the diet of sanctification so preuent Gods iudgements, that wee may expect them cheerefully, and be nothing agast, and escape this terror; for no earthquake to this shaking, no thunderclap to this noyse and fright.

The second signe is ioyned with his The world shall be fi­red. most glorious comming, which is (in de­luge wise) the firing of the whole world, so that it shall appeare no more, till it be renewed, (according to these quotations, Psalm. 50. 1. 2. 3. and 97. 3. 4. and 102. 26. Isa. 66. 15. 16. 22. Dan. 7. 10. and 2. Thes. 1. 7. 8. and 2. Pet. 3. 10. 11. 12. 13. Reuel. 20. 12. and 21. 1. Math. 24. 35. Rom. 8. 21. Heb. 1. 10. this fire shall (as a lightning before a thunder) goe before [Page 257] his presence (as Exod. 19. 18.) and this the learned take to bee the signe of the Sonne of Man in Heauen, that is, when this terrible fire shall flash before his presence, then all men expect his appea­ring: Mat. 24. 30 which fire, though it fill the world, yet shall it not consume, but pu­rifie it, and cause it shine more glorious (as gold the corruption consumed, as Rom. 8. 20.) as at the first creation, to re­ceiue his Lords comming to iudgment, and so it shall appeare, as a new Heauen, and as a new earth, Isa. 65. 17. and 66. 22. and 2. Pet. 3. 7. 10. 13. Reuel. 21. 1. and this sight shall bee exceeding terrible to the wicked; for now, they see what manner of one the Lord is, (which before they would neuer beleeue) euen a consuming fire, Deutr. 4. 24. Heb. 12. 9. and now a­gaine are the words of Isai chap. 33. 14. 15. &c. forefiguring this day verified. The si [...]ners in Sion are afraid, a feare is come vpon the hypocrites, who among vs shall dwell with the d [...]ouring fire, who a­mong vs shall dwell with the euerlasting burning? Hee that walketh in iustice, and speaketh righteous things, refusing gaine of [Page 258] oppression, shaking his hands from taking of gifts, stopping his eares from hearing of bloud, and shutting his eyes from seeing e­uill, &c. which things because formerly they did not, now this fire shall ceaze al­so vpon them, as the beginning of their sorrow, and a taste of Gods fiery wrath, and burning displeasure. But to proceed further in this hote subiect, I cannot, nor list not, neither is it needfull. Only let the terriblenesse hereof, now whiles time serueth, moue vs to due and careful watchfulnes and preparation, that then Vse to watch a­gainst this fire. this fire, nor any other, annoy vs not, no more then Daniels companions were in the fiery Ouen, but rather that we euer la­bour to be filled with the heauenly fire Dan. 3. 19. of Gods loue and spirit, which will con­sume, coole, and quench all other fires whatsoeuer.

The ninth Motiue to watchfulnesse, is Christs sitting in iudgement, vpon The ninth Motiue. Christs sit­ting in iudgement vpon the throne of his glory. both Elect and Reprobate; for thus we read, For when the Sonne of Man commeth in his glory, and all the holy Angels with him, then shall hee sit vpon the throne of his glory, Math. 25. 31. whereby it seemeth [Page 259] that a throne of Estate shall be set for his Maiesty, and the rather, because in Mat. 19. 28. the Apostles are said, that they shall sit also vpon twelue thrones, and iudge the twelue tribes of Israel: but what man­ner of Throne this shall be, wee cannot well define, because wee haue heere no­thing but the name thereof (viz. the throne of his glory) and therefore vvee are not to be ouer-curious heerein, but suspend our iudgements, rather then to imagine any particular likenesse of the maiesty hereof in our mindes, till in due season wee shall ioyfully behold it vvith our eyes: but sure wee are that it is a throne of glory, because it is mentioned in so many places (as in Dan. 7. 9. 10. Psal. 9. 4. Math. 25. 31. Reuel. 4. 1. 4. and 3. 21. and 6. 16. and 20. 11.) albeit I deny not, but that many things heere spoken, are deliuered in figure, according to mans capacity, and proportionable to the manner of worldly Monarchs & Kings; who, when they shew themselues to their subiects in their Royall Maiesty, and doe sit in iudgement, then they vse to ascend to the Thrones of their king­domes, [Page 260] and there in all glorious, graue, and solemne, high and magnificent e­state shew themselues vnto their peo­ple, and such as they iudge: so it is here vndoubtedly, when our Lord and Saui­our Christ Iesus is this day to shew himselfe in most magnificent, trium­phant, and glorious manner, before all Princes & Nations of the world; meete it is that he should shew himselfe in the highest degree of his honour, power, and maiesty, and sit vpon the throne of his glory, to iudge all the world, & that in such honourable and dreadfull man­ner, as all flesh, enemies, and loyall sub­iects bee enforced to glorifie his holy and blessed name. This throne is figu­red (in 1. King. 10. 18. 19. 30.) by Salo­mons throne, which hee made, not onely Salomons Throne cō ­pared with Christs, whereof it was a fi­gure. to set out his royalty (for other Kings could haue made the like) but for the vse thereof, which was to signifie vvhat vertues and graces should be in a King and Iudge aboue all other men: and withall to prefigure the excellent gra­ces which should appeare in the Prince of Peace; and Iudge of all the World, [Page 261] as thus briefly, viz. 1. For the forme Pet. Martyr Mar. [...]or­chaus in 1. Kin. 10. 18. thereof: It was a great throne, for the great King: so this throne of glory is said to be in Reuel. 20. 11. Iohn saw a great white Throne (and great indeede must that Throne be whereupon sitteth hee who is called the great God, as Tit. 2. 13. Luke 1. 32. and 7. 16.) then it was white, signifying the innocency which should be in a King, and so figuring the glori­ous and diuine brightness and integrity in the King of glory, Cantic. 5. 14. 2. The matter was yuory and golde, signifying that the Kings hart ought to be simple, innocent, pure, and voyd of all corrupti­on, and Christ herein passeth all Iudges. 3. The Throne had steps to ascend vn­to, Gen. 28. 12 13. to signifie that iudgement should be giuen with aduise and deliberation, and not hastily nor rashly, Gen. 11. 5. 6. and 18, 21. and to signifie that hee should excell all other in vertue, as Christ doth. 4. The toppe of the seat was round be­hinde, to signifie the simplicity and per­fection of the Kings harts. 5. The staies or pummels whereon the King leaned, declared that the Kings estate stood [Page 262] vpon these two stayes; to wit in defen­ding the godly, and punishing the wick­ed. 6. The Lions noted that hee ought to be strong and couragious in his rule and gouernment, and yet milde and lo­uing, & the footstep was of gold (as 2. Chr. 9. 18.) to signifie that a King should contemne bribes & rewards which blinde Iudges eyes, &c. and all these vertues are foretold and found to be in Christ, as in Isai. 11. 2. to 11. Psal. 45. 6. 7. Luk. 11. 31. Heb. 1. 8. Then moreouer it is called the throne of his glory, because his iudge­ment shall 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 [Page 263] 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 The Reasōs why Christ is said to sit vpon the Throne. 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 [Page 264] 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 Io [...]. 1. 51. Mors [...]hristi suff [...] sed [...]os effi­ciens omni­bus. 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, The whole Trinity iudgeth. for this were a diuiding of the vnity of the deity: true it is, Christ shall iudge [Page 265] 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 Vse. 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 [Page 266] 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 The figure of this Throne o­pened. 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 Caluin. 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 Hugo Card. a light that cannot be attained vnto, and Quintus. as the fire is bright and giueth light: so all things are knowne to God, and that Pererius. his iudgment shall be manifest to all the [Page 267] world: then his throne is compared to fire, for he shall come to iudge with the Lyra. Glossa inter. 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 Polanus. incredible swiftnesse to iudgement; and E [...]olampa­dius. 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, [...]ugo. the power thereof, which as the Pola [...]. 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 Iunius. forth, and running along, &c. Now if The Vse for terror. 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 [Page 268] 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, [Page 269] 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, The [...]enth Motiue. Of Christs separating the Elect from the Reprobate. 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 [Page 270] 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 Iohn 8. 9. 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 Esa. 65. the wretches full of sorrow see how the day is like to goe with them; for the Iudge himselfe many yeeres before told [Page 271] 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 Wisd. 5. 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 [Page 272] 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 [Page 273] 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 Vse. To repent in time. time, of this dolefull appearance, serues [Page 274] 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 per­ple [...]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 [Page 275] 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 Remedies to escape Hell. 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.

[Page 276] 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 [Page 277] 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 [Page 278] 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 Vse 1. 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 [Page 279] 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, Vse 2. 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 Cicero lib. 1. Tusc. qu. 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 [Page 280] 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, Thom Moor. in V [...]opia. 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 Math. 13. 4 [...], 45. G [...]. 25. 33 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 [Page 281] 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 regard the ioyes of this sinfull, trou­blesome world, but still will call, Come Reuel. 22. Lord Iesu.

The third Vse should serue for a war­ning Vse 3. Is for war­ning to the wicked. to the wicked, who cannot abide in his heart any of Gods Elect, if hee beare the name of a godly man, nor yet of his Ministers, if he be a strict reproo­uer of his sinnes, but euer rideth and de­rideth them, slanders, reuiles, and abu­seth them with all indignities, and ioy­eth [Page 282] in nothing more, then in spoyling, beggering, and persecuting them, but one day they shall heare our Sauiour, & their Iudge, name them the blessed of his Father, & call them cheerefully to him, to iudge them, Math. 19. 28. Luke 22. 30. and 1. Cor 9. 1. 2. and doe they not now Mat. 25. 34 make a faire hand, to mis- [...]all such as Christ calleth blessed, that is, intire and dearely beloued to him & to his Father, precious and glorious in his sight, what welcome and entertainment doe they hope for this day? when they stand be­fore the Ministers, they reuiled, robbed and persecuted: what fauour canst thou O bloudy persecutor and robber of Christ and his Ministers! expect at their hands, or with what face canst thou de­sire them speake a good word for thee, that thou maist be receiued to heauenly Tabernacles, but rather looke that they will aggrauate thy sinnes to the Iudge, to reward thee as thou didst serue them, and to execute iudgement mercilesse to thee, that shewedst them no mercy, loue, nor kindenesse, not so much as to a dogge. Be wise then in time and make [Page 283] them thy friends, that (as Abraham for Abim [...]lech and Iob for his three friends) Gen. 20. 7. 17. Iob 42. 8. 9. they may now pray for thee, and then giue testimony of thy reformed & god­ly life, else thou art like to finde as lit­tle fauour from them, as the rich glutton found of Lazarus, Luke 16. 25. 26. but a­boue all, humble thy soule in true faith and repentance, and make now whilest thou heere liuest, the chiefe Iudge him­selfe thy friend, and he will fully secure thee, and if the chiefe Iudge take thy part, all the bench will, and whom the King fauours, all the Court will doe so likewise: And so farre of the tenth Mo­tiue.

The eleuenth Motiue to watchful­nesse, The 11. Motiue. The [...] [...]ner of Christs proceeding in iudge­ment. is to consider the manner of Christs proceeding in iudgement vpon the Elect and Reprobate, which shall be by a true and iust triall of euery mans particular life heere ledde, be it good or euill: none shall complaine of partiali­ty, or want of due triall, not indifferent [...]earing, for, shall not the Iudge of all the world doe right? Gen. 18. 25. Psal. 96. 13. yes, Christs proceedings that day with [Page 284] all the world, shall bee most righteous, sincere, and vpright; for as at the barre of an earthly Iudge, the prisoners are from the goale, brought forth and pre­sented before the Iudge, and there the bookes are opened, their causes exami­ned, and they according to the produ­ced euidences, acquitted or condemned: so in that great day, shall euery man without exception, be brought before Gods tribunall to be tried, according to their workes, 2. Cor. 5. 10. Math. 25. 35. 42. because their outward works are plaine euidences of their hearts and inward graces or vices. Now the manner of The man­ner two-fold. this manifestation is two-fold: first, their workes must be made known what they be: secondly, they must be prooued to be good or euill. The reuealing of the workes is said in Dan. 7. 10. Reuel. 20. 12. to bee by opening of the books (not that What meant by opening the booke. God hath or needeth bookes to register all mens workes; for this would imply, that his memory were defectiue, brittle, and failing, as mans; and so were hee not a most wife, perfect, omniscient, and an all knowing God, in and of himselfe, [Page 285] but it is so said in respect of the weake­nesse of our capacity, which otherwise cannot conceiue Gods mysteries, but by earthly similitud [...], and comparisons, as Isa. 28. 9. for we are very children in hea­uenly things: tell a childe of the latter iudgement, and the circumstances ther­of, and he vnderstandeth nothing ther­of at all, no more then if you tould him parables, and why? but because hee is a childe, and this booke is to him as clasped (or sealed) as that in Reuel. 5. 2. 3. so the naturall man perceiueth not the things of the Spirit of God, for they are foo­lishnesse vnto him, neyther can hee know them, because they are spiritually discerned, 1. Cor. 2. 14. Therefore the Lord in mer­cie humbleth himselfe, lispeth and spea­keth after the manner of men; for as Iudges when they come to the bench, and the prisoners are set before them, then the bookes of their information, euidences, and inditements, &c. are o­pened and read before them, whereup­on a Iury is impanelled, to determine whether the parties be guilty or not, and then accordingly the Iudge giueth sen­tence: [Page 286] so shall it be heere, that albeit all things are open in his sight, and hee euer knoweth all mens workes, (as if hee had written and read them out of a booke, Psal. 139. 16. Ier. 23. 23.) yet it is said, that then the bookes shall bee opened. These What, and how many bookes be opened. 1. The booke of Gods word books be, first, the Word of God, which is the ground and foundation of all; for as the Law was deliuered at Sinai, to be a rule for euery mans life, and the Gospell a rule for faith, so now must all bee iudged according to that booke. So our Saui­our affirmeth in Iohn 12. 48. and 17. 20. The word that I haue spoken shall iudge him in the last day: and saith Paul, Rom. 2. 16. At the day when God shall iudge the secrets of men by Iesus Christ, according to my Gos­pell. The second booke is the booke of euery mans Conscience, Rom. 2. 12. 14. 15. 2. The booke of conscience. They shall shew the effect of the Law writ­ten in their hearts, their Consciences also bearing them witnesse, and their thoughts accusing one another, or excusing: for the Lord by his secrets and omnipotent power, shall in that day so awake and touch euery mans conscience with the guilt of their sinnes, (which now is roc­ked [Page 287] in the cradle of security, and slee­peth as a snorting dogge, or as a clasped booke is shut vp, that it dare not peepe nor mutter) that they all shal be brought as fresh and perfect into their remem­brance, as they were the very day they were done, with all the circumstances thereof, that possibly they cannot bee denied, 1. Cor. 4. 5. So that being left ex­cuseless, needs they must confesse them, as men at the gallowes, and holding vp their hands, cry guilty, as Gen. [...]. 13. Iob 20. 20. Math. 27. 4. Iohn 8. 7. 9. for their Consciences shal be as a thousand witnesses, enforcing them to accuse, iudge, and vtterly condemne themselues, before the Iudge doe iudge or condemn them, which will be the cause that they shall not bee able (as wicked as they be) to finde any fault with the Iudges procee­ding against them, for they (confoun­ded at the sight of their sinnes) will ab­horre themselues, and confesse they de­serued all punishments as God will put vpon them, and more too, and so the Lord shall bee iustified by the Repro­bates themselues. The third booke is, [Page 288] the book of life, that is, of mans Election, Reuel. 20. 12. 15. mentioned also in Psal. 69. 92. Dan. 12. 1. Philip. 4. 3. Reu. 3. 5. and 13. 8. and 17. 8. and 21. 27. and 22. 19. Ex. 32. 32. 34. Isa. 34. 16. Now according to The book of Life and Election. these three bookes the world shall bee iudged, whereto may bee added the fourth booke, which is the booke of Gods The booke of Gods workes. workes, which for 2000. yeares instructed the world, and by which the holy Pa­triarkes profited exceedingly; witnesse the Patriarkes all from Adam to Moses, and also the booke of Iob, and that this shall be iudge, may be gathered out of Rom. 1. 19. to 26. Psal. 19. 1. &c. and 8. 2. &c. and these bookes may properly be said to be so many witnesses, for, or a­gainst them that day.

The Vses then wee are to make of The 1. vse of these 4. bookes. The vse for Gods word. these bookes are these:

1. That euery man bee watchfull to study the whole booke of Gods worde, seeing we must be iudged by the same, that so they may know what to doe, and what to leaue vndone: wee see theeues, though they regard no Lawes nor e­quity, yet vvhen they be attached, and [Page 289] see they must appeare at the Assises, they vvill be very carefull to peruse vvhat sta­tutes make for them; or against them, that so they may in that day be able to answer according to Law, and by Law plead, defend, and free themselues: and how much more should vve doe so, see­ing the danger is greater, and we know wee shall bee iudged by this booke of bookes, especially seeing we are before-hand fore-told and commanded so to doe? (as Deut. 6. 6. &c. Iosh. 1. 7. 8.)

2. Then, in that wee shall be iudged Vse 2. [...]or Con­science. by the booke of Conscience, (the great Chancery booke) we must be carefull so to liue according to the prescript rule of Gods word, that vvee sinne not against our consciences, nor knowledge in the word of God; for there is no burthen to the burthen of a wounded conscience, euer forecasting fearefull things, iudge­ing and condemning himselfe (as Iudas, who seeing the greatnesse of his sinne, (and not of Gods mercy) accused and hanged himselfe, not able to abide the horror thereof) and therfore if our con­science controule vs, let vs in prayer, re­peritance, [Page 290] faith, & new obedience, spee­dily be reformed, and quiet it, else let vs assure our selues, that howsoeuer world­lings say, that Conscience is hanged, it will reuiue and hang vs; for it is resem­bled to a bawling Mastiffe, which thogh at his Masters doore it fall asleepe, yet if any awake him, he will take him by the throat; and so will a wounded Consci­ence Tenera res conscientia, quae [...]ec tangi, nec angi potest. awake when the Lord by any iudgement toucheth it, and cause vs de­stroy our selues: for the Conscience is choyce and tender, like the Apple of a mans eye, the least moate will chafe it, and disquiet the whole man: and there­fore must we charily keepe it as the ap­ple of our eye, which is done by eschew­ing all euill, and doing all good wee can to all men.

3. In that vve shall be iudged by the booke of life, that is, if God hath before To Vse for Gods ele­ction. all vvorlds elected vs to saluation, then shall we vndoubtedly be saued, else not: Now for the making our Electiō sure to our selues, or rather, for the assuring of our selues, that we are elected, vve must haue an earnest care to leade godly liues [Page 291] stored with all heauenly graces, as Peter exhorteth, saying, Ioyne vertue with your faith, and with vertue knowledge, and with knowledge temperance, and with tem­perance patience, and with patience godlines, &c. Make your Calling and Election sure; for if you doe these things, you shall neuer fall, 2. Pet. 1. 3. to 12. for vvee must know, that as God called vs to the end, that is, to bee saued of his owne vndeserued mercy; so hee calleth vs to the meanes, whereby vvee may come to this end, vvhich is by leading a godly life, as Rom. 8. 29. 30. Eph. 1. 3. 4. and therefore must vve labour by hearing, reading, and pra­ctising Gods word, to serue Gods electi­on, and make it sure to our selues, that vvee are elected, and shall questionlesse be saued: but if we contemn the word, resist the spirit, and regard not to leade a godly life, but follow the torrent of the wicked, it is plaine, we vvere neuer elected, and neuer shall be saued, but be put out of the booke of life, as the Lord said to Moses, whosoeuer hath sinned a­gainst mee, I will put him out of my booke, Exod. 32. 33. that is, it shall bee euident [Page 292] his name vvas neuer written there; and the like speech is in 1. Sam. 2. 30. vvhere­fore the Lord God of Israell said to Eli, I said that thy house, and the house of thy Father, should walke before me for euer. But now the Lord saith, it shall not be so; for them that honour me I will honor, and they that despise me shall be despised. So that we need not climbe vp to heauen, to see if our names bee written in the booke of life, but descend into our selues, and ex­amine our liues, if wee lead godly liues we are surely elected; for else vve could neuer haue the grace to be godly, and contrarily.

The fourth Vse is to contemplate and Vse 4. For Gods workes. meditate in a deuout and thankefull heart vpon all the vvorkes of God, and abuse them not, but conuert them all to the glory of God, 1. Cor. 10. 31. and to the good of his Church.

The next Vse serues for terror to the The secōd Vse, for terror. wicked, vvho vvhen these bookes be o­pen, and first the booke of life be shut a­gainst them, that they haue no hope nor helpe to be saued: and next vvhen the bookes of Gods vvord be opened, [Page 293] and it testifie what a great despiser and persecutor thereof, and of all the Arti­cles of the Couenant of Grace, therein registred thou hast beene, as also of the Preachers and Professors thereof, reui­ling all good men, and blaspheming thy Iudge, extinguishing and spiting the very spirit of grace; and heereunto thy Conscience (as a thousand witnesses) will giue testimony, and cry vnto God for iudgement; and the booke of Gods works, yea all Gods creatures, but spe­cially the poore, widdow, fatherlesse, and stranger cry against thee for spilling innocent bloud, for detaining the hire­lings wages, for oppressing the impo­tent, and for thy Sodomitry, and all creatures rise in iudgment against thee, what wilt thou doe for shame and sor­row? yea what paine and confusion of face will it be to thee, when by the wide and broad opening of these bookes, all thy sinnes of omission and commission, all thy mischiefes and treacheries, thy blasphemies, scornings, scoffings, reui­lings, buffetings, persecutings, and all thy indignities done formerly against [Page 294] the Iudge himselfe, his Church, his Mi­nisters and people, with the Sacriledge, Oppressions, Thefts, and Robberies, &c. shall be all discouered, and laid open in the face of all the world: yea, be­sides these, the villenies (which hither­to thou hast so closely couered vvithin the secret and darke corners of thy heart and habitation) which thou deemest should neuer come to light, are now be­fore God, and all the world detected, so that both God and Man, Angells and Saints, thy Conscience and all creatures shall howt thee, abhorre, and in disdain­full and scornefull manner, pointing at thee, say: Behold the man & his works! How shalt thou then at this clamor (no more then a theefe or a traitor, hold vp thy head) shew thy face, be able to stand in iudgement, or hope for release, or a­ny fauour from thy persecuted Iudge, or his Ministers, (thy ancient enemies) when (as thou diddest to Gods people) they hate, loath, abhorre and spit at thee and all thine abhominations, yea laugh at thy destruction, saying, Depart from vs thou cursed into euerlasting fire. [Page 295] Be wise then in time, watch, and pray, repent, and lead a new life, and thou shalt escape all these out-cryes and be numbred among the sonnes of God.

The second point to bee obserued in Their worksmust tried to be good or euill. the manner of Christs proceeding in iudgement, is, when the workes be thus manifested, they must further bee con­uinced to be euill or good, and so to de­serue hell, or (by Christs mercy) heauen; and that triall must be done after this manner. First, such as liue out of the Church, and neuer heard of Christ, nei­ther was his word preached among them, they must be iudged by the Law of Nature, Rom. 2. 12. 14. 15. and the coue­nant of workes, and testimony of their conscience, together with the booke of Gods workes, Rom. 1. 18. to 26. and se­condly, such as liue in the Church by the Law of Nature, and the Law writ­ten, and the Gospell: as also by the booke of their Conscience, and the booke of Gods works, Iohn 5. 45. and 12 48. for the sentence of the Iudge shall be nothing else but a manifestation de­claratory, and ratified execution of the [Page 296] sentence formerly pronounced by the Preachers out of the Word, and lighte­ned by nature.

The Vse is for admonition to the ig­norant, Vse for ad­monition to the ig­norant. to submit themselues to the meanes ordained for their saluation, and neuer to forget that Christ will come with his mighty Angells in flaming fire, rendring vengeance vnto them that doe not know God; and which obay not the Gospell of our Lord Iesus Christ, 2. Thes. 1. 8. and ther­fore not with the wicked to degenerate from men to goates, and beastlinesse, Isa. 13. 21. but rather of men to labor by vsing all godly meanes of men, to be­come sheepe, and the Saints of God by regeneration, Isa. 11. 6. &c. and beware wee to sell for gold or siluer, that which was not redeemed with gold nor siluer, but it cost more to redeeme their soules, Psal. 49. 7. so that the whole world cannot ransome mans soule, Math. 16. 26. and therfore more then madde are they that will forfeit so precious a iewell to Satan, & damnation for the loue of any trifling pleasure or profit whatsoeuer. And so farre of the eleuenth Motiue.

[Page 297] The twelfth Motiue to Watchfulnes The 12. Motiue. The denoū cing of the definitiue sentence. The neces­sity to know Christs iudgement vpon the wicked. is, the vpright denouncing of Christs defi­nitiue sentence vpon all the world, which is indeed the very doome & iudgement it selfe. All that hitherto hath been spo­ken, is but preparation to this period, and this Iudgement is necessary to bee known of vs, because it maketh much for the well ordering of our liues, and preparing for the same in serious watch­fulnesse and prayer; for if it be better to goe to the house of mourning, then to the house of feasting, because this is the end of all men, and the liuing shall lay it to his heart: and againe, the heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth, Eccles. 7. 4. 6. & whatsoeuer thou doest, remember the end, and tho [...] shalt neuer do amisse, Ecclus. 7. 36. Then verily the consideration of Gods mighty and terrible iudgement, should much more moue our hearts to due pre­paration for this day, which is more He [...]viuunt bomines tā ­quam [...]ors nulla futu­ra est aut velut infer­aus fabula vanaforet fearefull by infinite degrees then death, and whereas men now liue without re­gard of God and godlinesse, as if there were neyther God, heauen, death, hell, [Page 298] nor iudgment, but mans end, as the end Mors tu [...], mors Christi fraus mūdi, gloria coeli, & dolor in­ferni, sunt medi [...]da tibi: finis ci [...]s coelum [...]on solum. of a beast, and therefore care not what mischiefe they doe, so they may escape the Magistrates sword, and as for the day of iudgement, they scoffe at it, as 2. Pet. 3. 3. 4. Iude 18. Ezech. 12. 22. out, yet in this day the truth of the Ministers pre­dictions and threats will appeare true, according to Acts 17. 31. and then shall they see & feele to their cost that which formerly they would not beleeue, though it was told them, and was an ar­ticle of the faith. Now this sentence is The first part of the sentence vpon the Elect. twofold, according to the two diuers sorts of people who are to be this day iudged, that is of the Elect vpon the right hand, & Reprobate vpon the left: but first, hee will deale with the Elect; for in this case it shall fare with the world, as if an earthly King should sit in iudgement, to arraigne a number at­tainted Similie. of high treason: yet so, that be­fore he commeth to sit in iudgement, he knoweth by their former priuate exa­minations, confessions, and euidences, who be guilty, who not, so that vvhen the prisoners be presented before him, [Page 299] hee forth-with causeth the guiltlesse Earles and Lords to be vnbolted, arraied in cleane apparell, and stand apart, or come vp vnto him, and sit vpon the bench, and then declaring before all the assembly, their innocency & wrongs acquitteth them, with all fauour and ho­nour, and as his truest and trustiest sub­iects, causeth them (as ioyned in com­mission with him) to iudge and testifie what they can informe against those ranke traitors: so heare when the Lord sitteth vpon the throne of his glory, and se­parateth the sheepe from the goates, he fore­knowing by their former liues ledde vp­on earth, the innocency of the Eiect will in the sight of all the world iustifie, ab­solue and acquit them from all guilt and punishment, saying vnto them, first ofal, Come ye blessed of my Father, inherit ye the kingdome prepared for you from the founda­tions of the world, &c. Math. 25. 34. and withall, declareth vnto them the reason of this high prerogatiue & preferment; for I was an hungred, and ye gaue me meat, &c. vers. 35. 36. against which reason when they (good men) answere, ac­acknowledging [Page 300] in al humility that they remembred not any good, they (misera­ble sinners) did to him, but all came of his mercy and merits: he replieth, that what they did to the meanest of his poore brethren, they did it to him, and therefore meet it was that hee in royall bountiful­nesse should remember, acknowledge, and highly reward them, answerable to the loue he bare to his distressed and af­flicted brethren, whom he loued better then himselfe, & so rewards them now, as himselfe receiuing them to his owne inheritance and glory. But first causeth them to sit vpon thrones, to iudge the wic­ked with him according to his former promise, and couenant made with them in Mat. 19. 28. 29. Luk. 22. 30. and 1. Cor. 6 2. 3. not that they shal simply iudge the world, for all iudgement is by God the Fa­ther committed vnto the Sonne, Iohn 5. 22. but because they shal sit as assistants and witnesses, and approouers of his iust iudgement against the wicked; for it fareth heere with the Lord, as vvith a Noble King when he commeth to sit in iudgement vpon a matter of importāce, [Page 301] hee being set vpon his Throne will call (as assistants) his next and best belo­ued kindred of the bloud royall and no­bility to sit next him, then the inferior Iudges and Iustices to iudge with him, not that they manadge the businesse, and giue iudgement as they vvill, but because by their presence they witnesse & approue the equity of the Iudges sen­tence, and so shall it be here on that day.

This sentence shall first be pronoun­ced The Rea­sons why the Elect sit to iudge the wicked vpon the Elect, to absolue & iustifie them, and to call them to him, to iudge together with him, that is, to witness & approoue his proceedings against the wicked, not only because hee is most in­clined to mercy, and slow to wrath: but

1. First, Because hee is to honor them with this dignity, to iudge the world.

2. For that this is the Elects long ex­pected day of triumph ouer the wicked, their afflicters & persocutors, & therfore meete it is, that before their eyes they should be aduanced to this glory (accor­ding to Wis. 5. 1. 2.) to their great sorrow.

3. The Apostles & Ministers and all Gods Saints, are members of Christs my­sticall [Page 302] body, and therefore meet they should sit with him, as a fulnesse of his perfecti­on and glory, the head and body con­ioyned together as one person.

4. Christ this day will haue his ad­uersaries all stand and stoop before him­selfe and his whole Church, whom they sometimes abused and iudged wrong­fully.

5. They shall iudge the wicked by testifying against them for contemning their doctrine, and examples of an holy life, and so make the wicked excuselesse; Math. 25. 26. Luke 11. 31. and such honour haue all his Saints, Psal. 149. 9. farre aboue the honour done Mordecai by Assuerus, Est. 6. 9. and 8. 15. and 10. 23. or by any King to his Subiects.

But heere [...]t may be demanded how the Elect then are iudged according to Obiect. Or questi­on how the Elect are iudged ac­cording to their works their workes, (as is said they shall be, in Rom. 2. 6. and 2. Cor. 5. 10. and 11. 15. and 1. Pet. 1. 17. Reuel. 2. 23. and 20. 12. 13. and 22. 12.) when they themselues confesse & acknowledge that they did no good workes? Math. 25. 37. 38. 39.

I answer, Our Sauiour taketh better [Page 303] notice of the good workes of the faith­full, then they doe themselues, for they (good men) euer eyed their sinnes, and the corruptions of their nature, and hee­ded not their good workes, (according to Math. 6. 4. 5.) but our Sauiour did, and calleth them good workes, Math. 25. 35. 36.

2. We see also the godly themselues when they be accused and traduced, as workers of iniquity, they to cleare them­selues, appeale to Gods iudgements, Psa. 26. 1. &c. and then can make large Cata­logues of their good workes, as Iob 29. and 30. and 31. and Dauid in many of his Psalmes, and so many others: and ther­fore did good workes to testifie of their iustifying faith.

3. Admit they all did not good works, but some were sinners; yet God, according to his Election, imputed not their sinnes to them, but forgaue them all, and with the Ysope of Christs merits, washed them in this life, and world, from all their sinnes, as Psal. 32. 1. and 51. 2. &c. and 1. Cor. 1. 30. 31. and 6. 9. Heb. 9. 13. Reuel. 7. 9. 14. and being in his co­uenant [Page 304] and thus purified and washed, they shall this day appeare as cleane as if they had neuer beene defiled with a­ny staine of sinne, and so are wee saued by Christs merits (as Iacob was blessed in Esaus apparell.)

4. They were elected before all worlds to saluation, and to the meanes thereof, and they by their holy life and innocent conuersation serued Gods Election, and so their names being in the booke of life, could not be blotted out; nor they misse of saluation.

5. Heauen was their inheritance, and so nothing, except fellony or treason, can defeat a man of his inheritance, nor that neyther, if the King doe pardon it, and all other his offences and transgres­sions; and so did Christ heere, as Psal. 103. 1. 2, 3. &c.

6. They euer beleeue faithfully in Christ, and so were iustified by faith, and Christ tooke away and bore in his owne body, the curse due for their sinnes, Rom. 5. 1. &c. and 8. 1, &c. Galat. 3. 13. and so cannot iustly be condemned this day. And therefore Christ will vse no partiality, [Page 305] but doe true and strict Iustice in ab­soluing and receiuing the godly to mercy, according to his gratious coue­nant.

Let the wicked repent, and doe the Vse. like, and they shall with all loue and fa­uour receiue the like sentence, and bee aduanced to the like honour and glory then and euer after.

But if you obiect that this is contrary Object. to the proceeding in all Courts terrene, to haue a mans enemies to be his Iudge, as the Ministers be to their persecutors, may they not except against them (as se­lons vse here on earth) no, for this is iust, that as vpon earth the iudged the Saints to death, spoyled, iniured, reuiled, and vniustly persecuted them: that they this day should doe them the like; mea­sure for measure by the Law of retallion, Exod. 21. 24. Iudg. 1. 7. and 1. Sam. 15. 33. Luke 19. 25. but if thou wilt escape this Iiry, abuse them not, loue, and do them all good, and aboue all, procure the fa­uour of Christ the chiefe Iudge, & then all the Court of Heauen will intreat them kindely.

[Page 306] The second part of Christs defintiue The secōd part of the sentence vpon the Reprobate. sentence, shall bee directly against the Reprobate, and is already registred in Math. 25. vers. 41. Depart from me ye cur­sed into the euerlasting fire, &c. The rea­son is set downe in verse 42. for I was an hungred and ye gaue me no meat, &c. and the same sentence is ratified in vers. 45. In as much as ye did it not to one of the least, &c. And this is the sentence of condemnation, because our Sauior con­demneth them to hell fire; for that they in their life time heere would not re­pent of their sinnes originall nor actuall, but daily more and more prouoked the Lord to wrath with their inuentions, neyther would they conuert and turne vnto the Lord, take him for their God, nor belieue in his name, nor by any meanes be perswaded to walke before the Lord in new obedience, and there­fore refusing God, and his word and co­uenant, and being ashamed of him before men, hee now refuseth them, and is asha­med of them before his Father; his Angels, Mat. 10. 33 and Saints, and cuts them from him to e­ternall damnation.

[Page 307] The Vses we are to make of this hea­uy Vse. 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 [Page 308] 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 Luk. 4. 29. Act. 21. 28. 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. [...]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 [Page 309] 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 Psalm. 2. 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, frō 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 [Page 310] 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 Note this ye hypo­crites. 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 [Page 311] thunder-claps, cursed to euerlasting fire, without pity or comfort. Finally, see Note here O you that forget God. 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 [Page 312] 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 Vse. 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. [Page 313] 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 miser [...]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; because, that when he was hun­gry, thirsty, a stranger, naked, sicke, and in prison, they releeued him not, in his mem­bers, which bewrayed they had no faith in Christ, for had they, then would they loue his children, which was the fruit of faith, and hauing no faith, they could not apprehend Christ, nor appropriate his merits vnto them; and failing here­in, Christ profited them nothing, and therefore they being out of Christ, were reprobated, neyther doth our Sauiour presse heere iustification by workes for we Thom. Aqu. are iustified effectiuely by Christ, appre­hensiuely by faith, and declaratiuely by good workes; for albeit the kingdome [Page 314] of God is giuen vs for the Election and promise sake, which the Saints receiue by faith, yet because faith and inward graces are hidden from mens eyes, ther­fore are good works commanded, com­mended, The bene­fits by do­ing good workes. and rewarded as the proper ef­fectuall fruits of our faith and Election, and in doing good workes.

First, we performe the duty of good and faithfull stewards.

Secondly, we refresh the bodies of the best stayed seruants and Saints of God, to wit, his Ministers, and therewith ligh­ted the heauy burthen of their cares, & mittigate their sorrowes, and so make their toylsome liues more comfortable vnto them, and giue them occasion to powre forth many an hearty prayer to God for vs, with much thankes to the Almighty for vsing vs instruments in so heauenly a worke.

Thirdly, it gathereth much cheere­fulnesse, peace, and assurance to our selues that we are in Gods fauour, and Pauper via et p [...]ta coeli vnder the blessing of the prayers of the poore, which is the high-way to hea­uen, euen by the poore mans doore, and [Page 315] is as a principall protection sealed vnto vs, as it were with the broad seale of the Kingdome of Heauen, Iob 29. 13. 18.

Fourthly, and wee are blessed of the Iudge himselfe, with all kinde of bles­sings in this life, and shall most comfor­tably leaue this world, whensoeuer the Lord shall call vs hence, Psalm. 41. 1. 2. 3. and be most blessed of all in the day of iudgement, Math. 25. 35. 36. 40. when our workes shall bee crowned vvith the garland of Gods glory.

The Vse we are to make hereof, serues Vse 1. for admonition to the godly, to labour to be bountifull and liberall to the poor members of Christ, of that portion the Lord blesseth thee with, and in the day of iudgement they shall be rewarded to the full; for then shall they be receiued to euerlasting habitations, Luke 16. 9. Reu. 14. 13. which should moue vs to lay aside some moity of our goods for that vse: and for the ready effecting hereof, wee must cut off all superfluities in feasting, in building, in attire, in hunting, haw­king, and the like vnnecessary sports and pleasures, and withall be thankefull to [Page 316] God for this vnspeakeable gift, in ma­king vs able and willing to doe his Saints good, 2. Cor. 9. 15. and reputing vs wor­thy 1 Chro. 29 9. [...]0 20. of the ouer-sight, nursing and fee­ding of his blessed people, but specially to be Nursing Fathers, and Nursing Mo­thers', to his holy Ministers, who ad­uance his honour and glory, (as Ebed-Melech) did to the afflicted and distres­sed Prophet Ieremy, so that the ragges hee gaue him, are recorded in the Bible, Ieremy 38. 11. and 39. 16. where­as the memoriall of the vvicked doeth rotte.

The next Vse serueth for terror to Vse 2. For terror to the wic­ked. the vvicked, vvho can prodigally waste their goods in any thing, rather then vpon the poore; and yet vvill bee bragging of their good vvorkes to the Iudges face, vvhereas in trueth they neuer did any good vvorke, but in hypocrisie, and therefore the Iudge putteth them from his presence, cal­ling them workers of iniquity, Matth. 7. 23. and 25. yet true it was, they were bountifull house-keepers in deed, en­tertained many guests, and (as Nabal [Page 317] his Sheepsheerers) feasted them as Kings, in so much as at the same thereof, all the fooles of the people, and out-scowring of the World repaired to them, and were vvelcome: as idle pro­phane gentleman, swaggerers, faulko­ners, hunters, swearers, lazie seruing-men, drunkards, whoremasters, and the like vitious rabblement, & at Christtide and Wakes, sheep-shearing, & meddow­daies, kept open houses, come who list, (if he were of any fashion) and were o­uerall the country renowned for it, yea wasted more in such riot and excesse in a day, then many a poore man would spend in a yeere, and this they inti­mate to Christ in Matthew 25. 44. VVhen saw wee thee an hungry, &c. and did not minister vnto thee, &c. they entertained all, vnlesse they vvere some peeuish Preachers, who vvould be alwaies finding faults, and carping at their best vvorkes, or some pre­cise Professors that would bee catch­ing at euery seuerall oath or speech a man vttered, or some base poore La­zaresses beeing full of very fulsome [Page 318] diseases, all which were the disgrace of a gentlemans house, and to receiue and feast such, were to driue all good com­pany out of their houses. Otherwise they spent and wasted all their annuall reuenues, and more to, and set them­selues, many of them, ouer the shooes, that they could neuer recouer it againe, and all to keepe good hospitality, and bee good to the poore for their soules health, and see how now it is regarded of the Iudge, & no maruell; for as well had all this meat and drinke thus mis­pent (contrary to Christs commande­ment in Luke 14. 12. 13. 14.) When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor thy rich neighbours, &c. but the poore, the maimed, the lame, and the blinde, and thou shalt be blessed and recompenced at the resurrection of the iust: as well (I say) had it beene cast to dogs and hogs, then thus vpon Christs enemies, as they in Amos 6. 3. &c. for all this was done in hypocrisie, and for vaine-glory, but were not touched with the afflictions of Ioseph, nay for all these shewes, most of [Page 319] them so afflicted Ioseph, that the yron en­tred Psal. 105. 18. into his soule, and were so farre from giuing, that they tooke by sacriledge, oppression, and violence, and cunning­dealing from the poore, that which was their owne, and that which God and good men gaue them, so that if the Am­monites & Moabites were debarred Gods congregation vnto the tenth generation, be­cause they met not the Israelites with bread and water when they came from Aegypt, Deut. 23. 3. 4. and if the rich glutton and corne-hoorder in Luke 12. 20. and 16. 23 went to hell for not giuing their owne to the poore, what shal become of them that not onely giue them nothing, but take from them that they haue, and per­secute them too? and if they did giue them, yet how could the spoyles of the poore, and of Gods Church, bee taken and accepted for Almes by God. Nay Deut. 23. 17. 18. (but you will say) Many of these boun­tifull house-keepers were professors, de­uout in prayer, prophecied, and by his name cast out Deuils, and did many great workes: they ate and dranke in his presence, and heard him teach in their streets, Math. [Page 320] 7. 22. 23. and 25. 44. Luke 13. 26. and shall they be damned too: (and so it is now) but we are to learne, that most ex­cellent gifts will not auaile to saluation, vnlesse we haue true faith, sincere repen­tance, and new obedience, whereby we doe the will of God; and this is a point of great weight and moment, and wor­thy of obseruation: that men not onely in this life, and in death, but euen at the last day shall thus plead for themselues, and yet not be regarded, because that all was done in hypocrisie, and not in sincerity, and this should teach all men to beware of sprituall pride, selfe flatte­ry, and selfe-loue, delighting in their ex­ternall gifts, as Pharisees, Luke 18. 11. Isa. 65. 5. whereby they flatter them­selues in their estate, ouer-weening the good things they haue, and falsely thin­king they haue that blessing of God, which they haue not, whereas in truth vve should labour to be purged of this pride, and euer suspect the worst of our selues, to iudge our selues seuerely and strictly in regard of our vnbeleefe and hollownesse of heart; for this will be a [Page 321] meanes to make vs escape the iudgment and condemnation of the last day, and this is the property of Gods Elect to thinke worse of themselues then God doth, as we see in Math. 25. 37. but the reprobates haue euer better perswasion and opinion of themselues then God hath, as Math. 25. 44.

To conclude then, let vs bee vpright and sincere, both in profession, and pra­ctise, and in continual prayer for grace, and bountiful willing hearts to do good works; for this is the meere gift of God, and without praier cannot be obtained, for we are naturally so couetous, so di­distrustful in Gods prouidence and pro­mises, such louers of our selues, & hard-hearted to others, that without his spe­ciall loue and fauour to vs, it is vnpossi­ble for vs to get this great victory ouer our selues; to bee mercifull, no not to Christ himselfe, nor to his Ministers, that maintained his honour and glorie, and therefore of all others ought most to be respected and releeued, and yet I wote not how (as a field vine, subiect to euery of winde and tempest) they be of [Page 322] euery body most reiected, and least re­garded, as the out-scowring of the world, and sheepe appointed for the slaughter: ney­ther can we afford the crums from our ta­bles to Christs poore members, but rather giue them to dogges, hawkes, horses, whoores, and for Tobacco to vrge drunkennesse, to make vs sober and cir­cularly able to bee drunken; so that it cannot be, but the Lord hath a contro­uersie with the inhabitants of the Land, be­cause there is no truth, nor mercy, nor know­ledge of God in the land, but stealing, and lying, and whooring, swearing and killing, Hos. 4. 1. 2.

Ranulphus Cestrensis in his Polichroni­con, Ranulphus worthy ex­ample. lib. 5. cap. 10. and anno 610. writeth of Iohn Patriarch of Alexandria, that be­ing at his prayers vpon a time (as is said) there appeared vnto him a comely virgin, hauing on her head a garland of Oliue leaues, which named her selfe Iustice, saying vnto him, and promising, that if hee would take her to wife, hee should prosper well: whereupon he after, became so liberall to the poore, that he assayed to striue in a manner with the Lord, whether the [Page 323] Lord should giue him more, or he should distribute more of that which was gi­uen, and I would the maid Mercy should bee maried to more then this Almo­ner, (for so, after, he was surnamed) that the maid Mercy should not liue so long a Virgin, as that a few or none will marry her: yet our Sauiour commands to sell what ye haue, and giue almes, make ye bagges which waxe not olde, a treasure which can neuer faile in heauen, Luke 12. 33. and to take heed that your hearts be not oppressed with surfeting and drunken­nesse, and cares of this life, and lest that day come on you at vnawares, for as a snare it shall come on all them that dwell on the face of the whole earth: Watch therefore and pray continually, &c. Luke 21. 34. &c. And so farre of this twelfth Motiue.

The last and thirteenth Motiue to The 13. Motiue. The [...]cution of the sentence vpon the Reprobate. watchfulnesse is, the consideration of the execution of the sentence vpon the Reprobates, for these shall goe into euer­lasting paines, Math. 25. 46. In vvhich words wee may see two expresse tor­ments inflicted vpon the wicked. First, a departing from Christ (in these words [Page 324] and they goe from Christ) according to those words of the sentence in vers. 41. Depart from mee ye cursed. And second­ly, the place, which is to e [...]erlasting pains; agreeable to the iudge, (to euerlasting fire prepared for the Deuill and his Angells.) These two members of the execution of the sentence, point out two sundry pu­nishments to be inflicted vpon the Re­probates: the one priuatiue, the other The priu [...] ­ [...]i [...]e pai [...]. positiue. The priuatiue, is a depriuing of them from Christ their head, and from all goodnesse: from Christ, so that they haue nothing left in them but sin: as a boulter, when the flowre is boulted out, there remaineth nothing in it but brannes; so they, depriued of all Gods graces and life, haue nothing left in them but the brannes of sinne, and the second death. And thereupon (as for­merly the badde Angells) are made, or rather become, as diuells incarnate. This priuatiue paine, some terme the paine of losse, or the losse of all blisse, which although it inflicteth no external sensible punishment, yet hath it within it, a positiue effect; for as the absence of [Page 325] the Sunne causeth and bringeth darke­nesse, Similies. and the want of foode death; so the absence of Christ Iesus the Sonne of righteousnesse, bringeth darkenesse to the soule, and the want of the food of life, death eternall: then which, what torment greater, then vtter darkenesse, and euerlasting death; for as the fulness of ioy is gotten by inioying his pre­sence, Psal. 16. 12. so the fulnesse of sor­row is attained by his absence, and as he is the life quickening all creatures, so the want of him is the depriuation of life, and a second death. So then, this pri­uatiue What this priuatiue punish­ment i [...]. punishment, is a violent cutting of man from Christ his head, and center of his life and blisse, and a remoouall from all goodnesse whatsoeuer, euen the smallest: and this sorrow of want of God and all goodnesse, is euerlasting; because the Iudge is infinitely angry, and for euer absent from all helpe to sin­ners; for heere all light is away, all the The paines of los [...]e. candles of comfort quite, and for euer, put out, and nothing remaining but vt­ter darkenesse, and gnashing of teeth; all plenty wanting, all scantnesse aboun­ding, [Page 326] not so much as one drop of cold water can bee obtained from Abraham, (sometime rich in good workes) all springs of mercy be close locked against such as shewed no mercy, not one word of comfort to him that would not com­fort heretofore the poore comfortlesse, (no friend in [...]heape-side, no friend in Court) poore rich Lazarus now scor­neth the rich poore gl [...]tton; heere gen­tlemen be beggars, and cannot be heard, and beggers gentlemen, and scorn their scorners, who now (but too late) rue, and to their cost feele, the heart of a poore man. Now iudgement is merci­lesse to them that shewed no mercy; for as they stopped their eares at the cry of the poore, so now Gods eare is stopped against them a day there was when they howted the poore from them, now the time is come when Christ how [...]eth them to hell: and iust it is, that he that forsooke God, and was ashamed of his word, and af [...]icted Saints, that GOD should forsake him and his Saints should so likewise: and as the shame of all creatures, bee ashamed to know [Page 327] or regard him, Math. 10. 28.

The Vse serues for admonition to all The vse to consider what losse it is to be separated from God. Gods children, to consider before hand, what an vnrecouerable losse it will be to any creature, thus in wrath, and for euer to be separated from his God, and from all goodnesse, and to bee made a Deuill; for what made the falling An­gells Deuills, but the depriuing & strip­ping of them from all graces and gifts of God, and to bee cast to all heauy designements. Then consider what childe, what seruant, or subiect can a­bide or endure to heare such terrible words, Depart from me ye cursed, so full of indignation, wrath, and anguish from the mouth of the most mercifull & euer blessed Sauiour of the world, knowing and foreseeing what losse followeth vp­on the speaking of the words, and what vnspeakeable torments shal in the necke thereof seize vpon his soule and body, and that for euer in hell: and vvhat a shame of shames is it now to be thus disgraced and degraded before all the world, and that at such an instant, as he most needeth, and is most friendlesse & [Page 328] helpelesse; and standeth vpon his doing or vndoing for euer: oh! this would kill a mans heart, and will cast downe the stoutest heart liuing; no sentence, no pri­son, no execution to this shame. Con­sider A Similie. but the case of a married wife, who though she lose all her friends, and liue in extreame penury, yet so long as shee enioyeth her husbands fauour and loue, she will comfort her selfe against all in­dignities; but if she play the harlot, and he say vnto her, depart from nice thou accursed whoore; this killeth her heart, she looseth all the benefits of wedlocke, incurreth the hatred of all men, and is cast into extreame misery and shame in the world to her dying day, and yet is this but a temporall losse, and in losing him, she [...]o [...]eth not God (if shee repent and amend) nor heauen, nor life: but heere in losing this bridegroome of the Elect, man loseth with him all goodnes, and is endowed and possessed vvith all badnesse. This point is further streng­thened, if we consider and meditate vp­on Psal. 27. 12. Isa. 49. 15. Ezech. 10. 3. 4. and 11. [...]2. and 43. 2. Exod. 33. 3. Iosh. 7. 7. [Page 339] Iudg. 2. 2. out of which places wee may see what it is to lose so good, so louing, and mercifull a God: who worse then Cain, Esau, Saul, & Iudas? yet Cain could not abide the burthen of sinne, and loo­sing Gods fauour, perswaded his soule, that whosoeuer mette him, should kill him. Esau sould his birth-right, and though hee sought the blessing with teares, hee could not finde it, Heb. 12. 17. Saul could not abide that the Lord would not answer him, and Iudas hanged himselfe; yea it was a death to Absolon, though a trecherous parricide, to be debarred his Fathers presence, 2. Sam. 14. 30. yet these had contentments in this life in full measure (vnlesse it were Iudas) but heere contentment is to be expected in nothing, no more then a swinner can drowning, who can catch at nothing but water: so these wretches swimming in the Lake that burneth with fire and brimstone, can catch and lay hold on nothing but at fire to helpe them withall. If Dauid mourned that he was exiled from the Tabernacle, Ps. 42. 1. &c. and 84. 1. &c. and 132. 1. and [Page 330] 1. Sam. 26. 19. and Theodosius that by Ambrose he was forbidden the Church, Theodoret. l. 5. c. 16 17. Sozom. lib. 7. cap. 24. Tripart. l. 9. cap. 30. Niceph. l 12 cap. 41. how much more shall these excommu­nicate persons mourn and lament when they bee exiled Gods presence, and Church triumphant, and thrust into that hellish synagogue, where is nothing but weeping and gnashing of teeth: when Assuerus spake but one angry speech to haughty H [...]m [...]n, Ester. 7. 8. as the word went out of the Kings mouth, they co­uered his face, and ledde him to execu­tion, and yet that was but a temporall, but this is an externall execution: and Vse. what would a damned person in this case giue to recouer Gods presence and fauour? that doe thou now, and thou shalt not miscarry; whereas all teares & lamentations spent in hell, will bee vn­sufficient, therefore repent in time. We repent and are right sorry for temporall losses, as Adam for Paradise, Elie for the losse of the Arke, Re [...]oboam for his king­dome, but no losse to this, when after thy sentence denounced, thou must without delay trudge the blacke way to perdition, with many a deepe sigh and [Page 331] comfortlesse sobbe, to sup in that full hungry pallace of perdition and confu­sion with the Prince of darkenesse and his accursed complices, at the terrible table of Gods vengeance, and then wilt thou with Caine cry, My punishment is greater then I can beare, Gen. 4. 13. for the greater the good thing wee lose is, the greater will bee our sorrow; but God is the greatest good of all, and to lose him bringeth the greatest sorrow & greefe: then God is the center and rest of mans soule, therefore as there is no separation to that of the soule from the body, of one member from another; so is there no greefe to this separation of the body from the head of one member in this body, from another, and of man from his good God, in whom he liueth, moo­ueth, and hath his being, and all his fe­licity, and therefore this losse is vnsup­portable, and as some think greater and so [...]er then the paines positiue, viz. the losing of God; for what hypocrite or heart of man can now abide to heare Angell or Deuill say, Where is now thy God? Micha. 7. 10. Psal. 42. 3. and 143. 7. [Page 332] The remedy, for all, then is this, to thinke now of this depriuation, and to preuent it, to performe such duties of faith and obedience, as we would then vvish vvee had performed in true and hearty repentance, and remember 2. Chro. 15. here now to exercise stoutnesse against sinne, Sathan, and all worldly vanities, Malachy 3. 13. and not for them against our good God and his Saints, and with­all, as an effect of a true liuely faith, vse all mercy to the poore, and loue to Gods Ministers, and euer draw nye to God, that hee may draw nye in that day to vs: and so farre of the first member of this execution of the sentence, and of the priuatiue paines or sorrow of losse, and therefore in time prepare a­gainst it.

The second point is, of the latter part of the execution, which is called the paines positiue, or pai [...]es of sense, be­cause The posi­ [...]ue pains. they are afflicted as well vpon the outward senses of the body, as vpon the inward faculties of the soule: and these paines are twofold, the one remote, These pains a [...] twofold, outward, & inward. or vvithout man, the other propinque [Page 333] neere and vpon mans soule and body: the outward paines, remooued from the whole man, are such externall tor­ments as are accidentall, and seize vp­on him by reason of the place or pri­son it selfe, and the company therein; As for the place where the wicked shal bee tormented, is called Hell: the names thereof expresse the nature of The names of Hell. 1. Let [...]. the same: and first, the Heathen illu­minated onely by the light of nature, and rules of equity, call it first, a forget­ting of all goodnesse. 2. a desire of euil. 2. Piegeton. 3. Atheron. 3. the waters of greese, and renouncing of all ioyes. 4. weeping and lamenting. 4. Co [...]itus. 5. Stygia palus. 6. El [...]ades. 7. Sop [...]s. 8. Tartarus 5. a Lake of misery and euerlasting loa­thing of the former workes. 6. a darke place. 7. darkenesse it selfe. 8. a place of terror, trouble, and vexation, vvhere dwelleth no order, but confusion and e­uerlasting horror. 9. wringing. 10. an 9. Orcus. 10 Pluto [...]i [...] 11 Auernus 12 Abyssus 13 Infe [...] infectious hole. 11. a place breathing exhalations of brimstone. 12. a botttom­les pit, &c. where we see how nature iu­stifieth the Lord in mens consciences, & how naturall wittes deuise, acknow­ledge & iudge of diuersities of torments [Page 334] due for sinners, though they neuer were taught them out of Gods Word, yet they iudge these to bee the worthy re­ward of sinne and sinners. Secondly, the Scripture termes the place by these names, Hell, Math. 10. 28. Euerlasting perdition, 2. Thes. 1. 9. A Lake burning with fire and brimstone, which is the second death, Reuel. 21. 8. the deepe, Luke 8. 31. Gehenni, or the valley of the sonnes of Himmon, Ier. 7. 30. and 19. 6. Math. 23. 23. Tophet, Isa. 30. 33. and 2. King. 23. 10. vt­ter darkenesse, Math. 23. 13. vnquencha­ble fire, Mat. 3. 12. and 13. 25. a place with­out, Reuel. 22. 15. which names as feare­full as they bee, expresse not the thou­sand part of the ineffable paines there­of: onely (as in a figure) by these names the Scripture lispe to our capacity, ra­ther then in expresse termes, doe vtter the full effect of Gods wrath vpon sin­ners, and therefore in speaking of these torments, we must carefully beware that that which is figuratiuely spoken in Scripture, be not taken not expounded A Caution litterally as some doe; but learne and aduertise our hearers, that whereas vve [Page 335] cannot conceiue nor vtter the extremi­ty of these torments, nor the fulsome­nesse of this horrible prison; yet the Scriptures expresse them by the shar­pest and most intollerable punishments we know or can conceiue; as fire, brim­stone, darkenesse, weeping, &c. and yet when wee haue heaped together all the attributes and names we know, all are insufficient to declare it, being incom­prehensible, onely let vs beleeue what wee cannot vtter, and carefully auoid that cursed place betimes, lest then wee bee made to feele that which now wee will neither beleeue nor eschew, which God forbid, and so farre of the names thereof.

Secondly, the nature of the place tea­cheth The nature of hell. what shall be the tortures and tor­ments of such sinners as shall be cast in­to it (neither will I bee curious in this bloudy point, which nature abhorreth to bee prolixe in, but onely by some few circumstances, referre the deeper consideration thereof to euery mans secret meditation, praying Almighty God to worke in them and me heereby [Page 336] such effects, that we may euer auoid the the things that bring vs to it; as for the nature of the place:

1. Hell is described to be a prison, or dungeon prepared for the Deuili and his Angelis, Math, 25. 4. Christs, his, and our aduersaries, & must not God be re­uenged vpon his enemies? and the more Christ powreth the vengeance of his reuenge vpon Satan, and all reprobates, the more is he glorified, and his power magnified, and therefore hell must be such a wide place as shall containe the whole wrath of God in the highest and extremest degree, and therefore the place must be terrible, where is nothing but vexing and tormenting iustruments of Gods wrath.

2. The best places and sweetest vpon earth, if they be not kept cleane and sa­uoury, will soon become fulsome, much more will hell, made a place of disho­nor, and of the execution of his wrath; for wee see how all places wherein God inflicteth the iudgement of his wrath, are full of horror, as Ierusalem, Math. 23. 37. Babel, Isa. 13. 19. Bozra in Edom, Isa. [Page 337] 34. 11. 12. Niniueh, Z [...]ch. 2. 13. 14. &c. much more hell, wherevpon light all Gods curses.

3. If worldly prisons and dungeons become so fulsome, that in short time men lose therein their health and liues, for the stinch & want of contentments, much more in hell, for all prisons be pa­radises to this, and the horror thereof passeth all horrors; so that the very de­uils desire respit, not to be sent thither, Luke 8. 31.

4. Here are all the torments of Gods wrath, as fire, brimstone, and such fire as burneth euen spirits, surpassing all fires: Oh what anguish and torment su­staineth he that is subiect to these instru­ments.

5. This further aggrauateth the ter­ror and horror of the place, in that it containeth not onely all the tortures and instruments of Gods fearfull venge­ance, but is a place of vtter darkenesse and blackenesse, that is voyd of all com­fort, farre beyond Pharachs plague of 3. daies palpable darkenesse, Exod. 10. 21. but this for euer the soarest punishment [Page 338] that can be inflicted vpon man, is to cast him to a dungeon or darke place, and yet this is nothing to that; a plague of plagues, fitting such as sinne in darknes, and that call darkenesse light, Iohn 3. 19. Ezech. 8. 12. Isa. 5. 20. Ephes. 5 8. 11. &c.

6. Then the company they finde there, be the Deuill and his Angelis, all Reprobates and badde people, as full of malice, hatred, and all villeny, as euer they were when they liued vpon earth, albeit the close prison keepes them from practising it: and what a death is it for a man to bee constrained to liue euer in such a company, where Satan and his Angells hatred to man is now greater then euer it was? for now to their eter­nall confusion, they feele the full reward of their wickednesse wrought to man, who might haue stood in their Angell­like state, had it not beene for man, and therefore ceaseth not in all they can to maligne all Reprobates, and the like do one Reprobate to another, as agents of one anothers misery.

7. Their exercise in hell is weeping, and gnashing of teeth, so that they cannot [Page 339] speake nor thinke any one good thing. Thus we see both the name, nature, and circumstances of this fearefull place, and therefore being so terrible, it were wise­dome for all men to beware of it, and la­bour for heauen to dwell in euer.

The other sort of the paines positiue The in­ward posi­tiue paines bee called the internall paines inflicted vpon both soule and body, which may bee guessed partly, by that which hath beene spoken of the prison, and partly by the punishment which shall be lay­ed vpon the soule it selfe, and all the fa­culties thereof, as the cogitation, me­mory, vnderstanding, will, and affecti­ons, &c. then of the body, and of euery member therof, for wherein euery man sinneth, therein is he tormented: But these torments are partly vnknown, and so I pray God they may euer be, and partly so lamentable, that no Christian heart can abide to dwell long vpon so dolefull a subiect, and therefore I referre you to others that writ largely thereup­on; beseeching Almighty God to giue vs all grace to consider wisely, and in time of all that hath beene said, and to [Page 340] make a ready vse thereof to Gods glory and our saluation, and not to run sot­tishly vpon Gods iudgements, denying there is an hell, as doe Sadduces, Athe­ists, Ideots, Infidels, and Nullifidians, and vngodly liuels, whose liues pro­claime it [...] and 2. such as deny there is any heauen, as Epicures, Belly-gods, Worldlings, Sodomites; Inordinate li­uers, idlers out of a calling, &c. 3. all Theeues, Oppressors, Sacriledgers, poore Cony-catchers. 4. all Protestants at large, Christians without faith or good workes, Selfe louers, Hypocrites, Mis [...]cordists, Origenists, &c. but let vs watch and pray.

The first vse wee are to make of this thirteenth Motine, serues to shew how necessary it is for all men to know this principle concerning hell, & the reward of the wicked, & that in these respects.

1. It bringeth the wicked to the Vse. 1 Rea [...]ons prouing it necessary to know that [...]re is an hell. knowledge and feare of God, for when they consider the vnspeakeable power that is in the mildest word proceeding from Gods mouth, they must needs ac­cuse the hardnesse of their owne hearts, [Page 341] vpon which it cannot worke, vnlesse it be to their destruction, whereas here we see the commanding voyce of God (to depart from him.) to be so forcible and powerfull, that neither man nor deuill is able to withstand it, but all as slaues from the whip will runne to hell fire, and therefore should they now not sin against the Lord, whose very voyce is more terrible then hell it selfe, and this reason vseth Dauid, in Psal. 29. 4. out, to exhoxt all men, and by name the migh­ty Nimrods betimes to obey his glorious voyce in his word.

2. Satan would perswade all men that there is no hell, thereby to set all to worke iniquity without remorse, and therefore this doctrine must be of­ten whetted vpon them to feare.

3. Most men, yea Professors (though they can discourse heereof) are so wick­ed, euen in the very bosome of the Church, and liue so loosely, as if there were no hell at all; for how few will for feare thereof, forgoe on [...] houres plea­sure, or one mite of profit, or auoid any temptation Satan can cast at them, and [Page 342] therefore needful it is to set before them often, what dainty fare they shall finde in hell, whether they hasten: and if this will not reforme them, nothing will, see­ing it is the last remedy in the Bible vsed to presse men with.

4. Were there no heauen to enioy, no God to reward, no hope of immor­tality, yet should men for feare to burne in hell, forbeare now to sinne; for vve see how men for feare of temporall pe­nalties, forbear to transgresse the Lawes of the land; yet Gods lawes, penalties, nor promises, which far surmount these are not regarded: heere a felon or trai­tor may be pardoned, there no obsti­nate malefactor shall, and though for a while he respiteth him in this life, it is but to reach his hand the higher, to let the weight of his stroke in the life to come to fall vpon him the heauier, and his deferring is the more to inferre the thicker and surer blowes, and of no ill paiment shall he need to complaine that hath the wages of his wickednesse with­held from him in this life, to receiue the totall summe together, and for euer in [Page 343] hel, this would breed in the most valian­test Atheist liuing, such a gasping terror, and quaking dislike, that euer after hee should abhor, not onely the least branch of sinne, but withall euery thing allu­ring or aspecting thereto, and vvithall should haue hell it selfe pictured in eue­ry corner of his gardens, orchards, ban­queting houses, and places of delight, in more carefull manner then euer had the Pharisies Gods lawes, broydered vpon the fringed Phylacteries of their garments, and so would, notwithstanding now all parents and superiors doe well, & their duty it is often to relate to their fami­lies the paines ordained in hell fire, and so admonish them to beware of that burning place.

5. The knowledge that there is an hell is behoofefull in sundry respects, as 1. it rectifieth the conscience, when the neuer-dying worme gnaweth thereat, and signifieth vnto vs that still we haue some vnrepented sinners, summoning vs to iudgement and damnation, 1. Ioh 3. 20. 2. this should cause vs in all our carriage to misdoubt our actions euery [Page 344] of them, and euer setting the Lords bles­sed word before vs, feare him who is able to cast soule and body to hell, Math. 10. 38. 3. it should make vs wary neuer to for­feit, but still to retaine sure our title to Gods kingdome, and therefore be care­full neuer to commit any of those sinnes that depriue vs of Gods kingdome, as be in 1. Cor. 6. 9. Galat. 5. 19. Eph. 5. 3. &c. 4. It maketh vs thankefull for our Elec­tion, & withall teacheth vs to be careful to obserue the same in the whole course of our liues, lest wilfully we relapse, and euer feare all our waies, Ephes. 1. 3. to 7. 5. This is a forcible meanes to weane vs from the world and all sinfulnesse, and to cause vs to hasten to enter in coue­nant with God afresh, and so open a doore to heauen, and to all Christs trea­sures of grace, which God grant we doe speedily.

The second Vse serues for reproofe Vse. 2. There is an hell. of such as deny there is any hell, and therefore will not watch: these be A­theists, Nullifidians, Epicures, World­lings, inordinate liuers, malefactors, &c. but that there is an hell, appeares by the [Page 345] aboue quoted titles of hell. 2. By our consciences, accusing when we sinne. 3. the very Heathen in all ages and places (how prophane soeuer) affirmed, that malefactors should to hell. 4. Chysostome in his Homelies 48. and 49. and 50. Ad populum Antiochenum, confuteth this er­ror. And therefore let all men stand in awe and sinne not; but beleeue, lest they approoue worse then the Deuils, who beleeue and confesse it, and trem­ble at the minding thereof, Iames 2. 19.

The third Vse is for admonition for Vse 3. all men generally, that seeing there is an hell, and the paines thereof vnspeak­able, yea so great, as no heart can con­ceiue, onely by the names of the extrea­mest punishments vpon earth, as fire, brimstone, darkenesse, death, an euer­eating worme, and neuer dying, they bee shadowed, because vvee can con­ceiue no soarer nor greater torments, all vvorldly torments bee finite and temporall, these infinite, spirituall, pittilesse, easelesse, remedilesse, a paine beyond all paines and greefe, surmounting all greefes at the very [Page 346] names whereof the very Deuils, how hard-hearted & gracelesse soeuer trem­ble and quake: heere all springs of mer­cy are locked against such as shewed no mercy, no one word of comfort to such as denied comfort to the comfortlesse; heere Lazarus the beggar scornes to be at a gentlemans command, to reach him a droppe of water, for that hee deni­ed him the crunme [...] 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, Exhortatiō to the Mi­nisters to warne the people hereof. and sheepheards of the people! for Christs sake cry out aloud, lift vp your voyces like a trumpet, giue thosee slee­pers [Page 347] 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 [Page 348] 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, Obiect. Reasons why sinners torments be so great in hell. 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. [Page 349] 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.

[Page 350] 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 Heb. 10. 29 in heauen, and therefore no punishment is great enough for such as crucifie the Sonne of God to death, to say nothing, how they cōspire, with Satan to disturb [Page 351] 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 Reuel. 9. 9. the r [...]ghteous Iudge must doe i [...]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.

[Page 352] The next Vse then is for vs, not for Vse 4. 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 company of heauen, to sup in that full hungly pallace of confusion vvith the Prince of darkenesse, and his accur­sed company, at the terrible table of Gods vengeance.

The second point of the execution of the sentence of damnation, is the con­tinuance The secōd part of the cōtinuance of the tor­ments vp­on the re­probates. of these paines in hell, which shall be for euer; And they shall goe into euerlasting paine, Math. 25. 46. and this sentence is most iust euery way, as de­creed before all worlds, reuealed to the [Page 353] world in all ages, and shall be executed Reasons why repro­b [...]tes be punished eternally. in the end of the world, and that for these reasons.

1. Because the hatred of the wicked to God and man is eternall, it must so long be punished.

2. As man sinneth against his God, who is eternall and infinite, so iust it is that man should be punished eternally and infinitely. But (will you ask) might Obiect. not the Lord haue killed them out-right and there an end, and not suffer them to frie in torments eternally. Ans. No, for that had not satisfied his iustice. 2. Then the conditions of the couenant required eternity.

The Vse then is for euery man to be­ware Vse. 1 of that prison, out of which hee shall neuer come forth, and to consider how long is that whipping that neuer endeth, tedious is that day that yeelds no euening, and hard goeth it with the tormented that would [...]aine die & can­not. If a damned person were perswa­ded that he were to sustain his torments in hell no more thousand yeeres then be starres in the skie, sands in the sea, grasse [Page 354] pills vpon the ground, and creatures in heauen and earth, though this time would be past telling, yet would hee comfort himself in that one day, though it were long, the fire would bee quen­ched, the worme would die, the chaines of darkenesse would weare out, the pri­son would be layd open, and the mise­rable man should be set at liberty, but (alas) neuer to come forth, this word (neuer) killeth the heart, seeing the paines be intollerable, and the continu­ance eternall. If sinners would deepely and sadly consider this point, they would not buye repentance so deare, nor be so mad as for a moment of transitory delights, profits, or ease, boyle so long in a Lake burning vvith fire and brim­stone▪ pittifull & fearfull it is to see how the fooles of the people in these dayes of light, make but a sport of sinne; not thinking how close, and of what endless continuance the prison shall bee there; and others more wife, yet not much more religious, packe vp all sinnes vpon Christs mercies, not regarding his iu­stice, nor their owne infidelity, much [Page 355] lesse abnegation of themselues, and a­mendment of life, and yet there is not lightly any so foolish or sottish, if hee haue in hand any matter of importance among them, if specially thereupon his estate relieth, but will carefully before hand cast for it; yet in this (then which there is none more waighty) most men sleepe and snort, and what, saith the Iudge, shall in the end become of them, but that the Iudge will come when he loo­keth not for him, and hew him in peeces, and set him his portion with vnbeleeuers, Luke 12. 46. Thus farre of the executi­on of the Lords definitiue sentence vp­on the Reprobate, namely, that they goe into euerlasting paine, and there I leaue them, where God leaueth them; for how can, or should I be more merci­full vnto them, then the most mercifull God is vnto them, 1. Sam. 28, 16. or then they themselues were to themselues whilest they liued here, and might haue easily preuented these tortures but would not, but contemned all admoni­tions.

Next it followeth to speake of the [Page 356] execution of the second part of the sen­tence The exe­cution of the sentēce vpon the Elect. definitiue vpon the godly, which is thus; And the righteous (shall goe) in­to life eternall. But what these ioyes be, you must pardon mee, if I be sparing in Reasons why I speak sparingly of heauen­ly ioyes. the relating thereof; for our Sauiour Christ who came from heauen, discour­sed very little thereof, though he could doe it best of any, nor yet Paul who was rapt into the third Heauen, 2. Cor. 12. 4. speake nothing heere of to any purpose, as not bin giuen himin commission, and also 2. for that the nature of these ioyes is transcendent, infinite, ineffable, in­comprehensible, and remote from our weake senses, and vncapable capacities, and therefore being vnable to conceiue them, we are to beleeue life euerlasting. 3. When Christ himselfe, his Prophets, or Apostles go about to describe Christs spirituall kingdom, they vse wonderfull enlargings, surmounting and compara­tiue speeches, taken cheefely of such things as the Tabernacle, Arke, and Tem­ple were made of, to figure thereby to vs, the heauenly Tabernacle, and celestiall Ie­rusalem, and holy Temple, typing the [Page 357] same by such things as men set most price by, as gold, siluer, pearles, preci­ous stones, and the like; and yet when all is done, they come short of the ioyes themselues, and therefore the safest way is to bee wise with sobriety. 4. There be some mysteries in the word of God, the perfect and full manifestation wher­of, the Lord reserueth for this due time and place, which is the life to come, whereof I take this to be one, and there­fore let vs in hope expect that time and place, and not the while build Castles in the ayre. 5. We ought rather to labour and study to know & practice the means directing vs to heauen, then to trou­ble our selues on Seraphicall questions, nothing so necessary for vs. 6. I denie not but wee may discourse heereof, so farre as the candle of the word enligh­teneth vs; and Paul prayeth that this mystery might bee reuealed vnto vs, Ephes. 1. 18. and vnthankefull to God should we be, and enemies to our com­fort, if wee would refuse to search for, and to vnderstand what the Lord re­uealeth, yet for my part, I had rather be [Page 358] silent then erre heerein, and by my si­lence vvant a fault, then vvhen it is committed to craue pardon vvhen I needed not commit it; speciallie, see­ing there bee diuers learned men that haue comfortably discoursed heereof, vvho out of the Word taught vs, that there is an Heauen, and therein ioyes vnspeakeable and glorious, that God himselfe is the Author ther [...]of, that it is eternall, that the twelfth Article of our faith is thereupon grounded (and the very Pagans affirme the same) who they bee that shall enioy them, then, that the nature of these ioyes is pri­uatiue and positiue, the positiue in­ternall and externall, &c. vnto whom I referre you as my selfe for satisfaction, if vve stand vnresolued, which we need not.

The Vse euery man is to make of Vse. [...] these ioyes, serue for admonition to the godly to bee vvatchfull, lest hee loose the same, and vvith Satan drop to hell, and therefore must haue a care to lead reformed liues, to assure them of their saluation, else euery comfort wil be con­uerted [Page 359] to a sentence of condemnation: and what auaileth it thee to discourse of such an excellent country, whereunto thy conscience telleth thee thou hast no title vnto, no more then it doth Satan, who can speake 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, [Page 360] 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 Vse. 2. 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 cō ­der [Page 361] 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 Vse 3. Of the ioyes of heauen. 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 [Page 362] 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 [Page 363] 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 cōtinuall 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 [Page 364] 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. Sect. 20. The Con­clusion.

Hauing dwelt thus long vpon these [Page 365] 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. [...]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. 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 [Page 366] 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 Mat. 26. 40 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 cōming 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 [Page 367] word, & action, we take in hand to tell vs that we for the presēt 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, [Page 368] 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 A prayer. 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 [Page 357] 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 h [...]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.