A DISCOURSE OF CHRISTIAN WATCHFVINESSE.  
Preparing how to Live, how to Die, and to be discharged at the Day of judgement, and so enjoy Life Eternal.  
By JOHN ROGER'S Minister to the Church of Chacombe in Northhampton-shiere.  
Habbac. 2. 1. I will stand upon my watch, and will set me upon the Tower, and will watch to see what he will say unto me; and what I shall answer when I am reproved.  
LONDON. Printed by William jones, dwelling in Red-crosse Street near Saint Giles Church.  
1620.   

TO THE Worshipful and religious Gentleman, Master Thomas Bigges' Esquire, and justice of the Peace and Quorum in the County of Worcester: And to the Worshipful and right virtuous Gentlewoman Mr●●. Anne Bigges his Wife; grace, mercy and peace from God the Father in jesus Christ our Lord.  
Worshipful Sir:  
WE read that when a certain Lacedaemonian Philosopher had made a New Book, and was about in open hearing to recite it (as the manner than was) Antaloides 
Pluna●●h in lacon apoph.  demanded whereof the argument was; who answering that it was of the praise of Hercules: replied, But who dispraiseth him? intimating it a needless work to praise whom all men admired. So I occasioned to declare my hearty affection to your Worsh: for sundry extraordinary favours, which could not be performed without relating of many excellent virtues, wherewith the Lord graced you: I considering these premises, in the very entry, retired lest I should seem to undertake an unnecessary labour, in commending whom none dispraised. Wherefore, diverting from this purpose, I took it more beseeming for me to join and ●oy with such as congratulate and praise God for you, who in these your green years endued you with such piety, wisdom and gravity, which few of grey hai●es in our Country attained unto; whereby, for your place and Worshipful calling, you, in executing judgement and justice, relieving the Fatherless and Widow, 
job. 29. 12  doing good to all, and injuring none, of all sorts are highly magnified, drawing as with a secret Loadstone the hearts and prayers of your people unto you, and for you: and which is the Crown and Garland of all virtue and generosity, approve a sincere favourer and furtherer of Christ's holy Religion, and the professors thereof. Many for glory of the World, become famous Commonwealth's men, but few for the glory of God, approve good Churchmen and Religious Gentlemen; for al-be it in policy they can afford brave salutations, and reach the hand to some rare Preachers, yet is it but as Saul's 
1 Sam. 18. 29. & 19 6, 9, 10, & 24. 17. & 26. 21.  favour to David, by fits and fashions, being at continual war and hatred with their own Parish Ministers, which made it a Proverb, That Gentlemen are Venison in Heaven: but howsoever they take Religion to be but a foolishness, and a base slavery to serve the Lord, yet is there not any thing that more honoureth a Gentleman or Nobleman, then to be a faithful professor of Religion and upholder of his Ministers; as to your cost you do, which causeth them take up Paul's prayer for you and yours: The Lord 
2 Tim. 1. 16  give mercy unto the house of Onesipherous, for he often refreshed me, and was not ashamed of my chain, which shall one day do you more good, than ten thousand worlds to the wicked and irreligious: For howsoever they brag in the depth of their sensuality, that they can be godly when they l●st, and will the while bathe themselves in impiety, yet try it who please (and I would it would please them to try and go through therein) they shall find it an harder matter to become truly Religious than they think (which I speak not to discourage any from being godly, for God will sweeten and make easy the way to all that seek his face:) but for your comfort, and the high commendations of all God's Elect, who for sake all with Peter 
Mat. 19 27 Phil. 3. 7. 8.  and Paul for Christ, and account them but dung. And let them know that for men and women abounding in all worldly contents, to forsake themselves, their ease, their wealth, their pleasures and profits, and to give themselves wholly first to God (as did the Macedonians) and then for his sake to his Church, 
2. Cor 8. 5.  devoting themselves wholly to his Worship and service whatsoever it cost them, not only to the loss of their goods, but also of their lives (if the Lord call them to it) is an extraordinary grace and unspeakable gift of 
2. Cor. 9 15  God, for which they are ever to be thankful unto the Lord; for unless God had by the mighty grace, and power of the holy Ghost wrought this admirable work in their hearts, they could not possibly get that great victory against their own self-love, Covetousness, distrust in God's providence and promises; yea, against the very power of the Devil himself and all his complices, who with united forces labour, to hinder this work which they see bringeth so great glory to God, credit to the Gospel, and Salvation to men's Souls. But blessed be God, who (from among many) selected you to this high calling making you heir not only to your Worshipful Parents possessions, but also to their piety and godly profession. And albeit the Lord for causes best known to himself hitherto maketh you childless; yet to his glory, and your comfort, hath he made you and your most virtuous wife, parents of your spiritual children; which (saith Ambrose) are far better than any carnal posterity, 
Ambrose.  or names of sons and daughters. In which respect may it truly and comfortably be sald; Blessed are the barren, and rejoice thou barren that didst not bear, etc. for the desolate hath more children than the married wife, etc. 
Isa, 54. 1.  so that as King Cyrus, when Lysander the Lacedaemonian Ambassador saw his Orchard, 
Xe●ph●● in O●co●. & citatur a Cicerone in Catone.  called the Paradise of Sardis, and admiring the highness and straightness of the Trees, and how even the ranks were set quadrangle-wise, demanded who had so set them? he answered: These trees have I planted, these ranks have I devised, and many of these plants have I set with mine own hands. So when you in the great Day of the Lord shall appear before God, accompanied with all these your spiritual children, whom you & your most gracious wife have begotten and nursed up to your Christ, and he demand of you, who these multitudes be? you shall joyfully answer: These thy Ministers we ever countenanced, cheered, and contributed upto; to these Widows and Orphans we have been as Father, & Mother; these poor afflicted have we relieved, and many of these have we brought up in our own house, and all thine elect people have we ever lovingly embraced: Whereunto the Lord of glory shall answer, Well done good servants and faithful, 
Math. 25.  enter into your Master's joy. Which the Lord grant you both to do; for these indeed are the right Hounds and Hawks (as Alphonsus King of Ar●●gons telleth an Ambassador, desiring to see his hunting Hounds) where with all good Nobles and Gentlemen 
A●●eas Syl●ius de dictis. Alphonsi.  should hunt for the Kingdom of Heaven even Christ's poor afflicted members. And as B●naiah and the people tell king David 
1 King. 〈◊〉 〈◊〉. 47.  of Solomon; God make the name of Solomon more famous th●n thy name, and exalt his throne above thy throne, and as he hath been with my Lord the King, so be he with Solomon: so conclude▪ I, the God of Heaven make your name more famous than your Fathers; and exalt you in all earthly preferments above him; and as he hath been with him in all heavenly blessings, so be he with you; and the Lord say so too, Amen.  
Good Mistress Bigges,  
I have little to say to your Worship, for ●●●re plenty makes me s●ant, unless I should spe 〈…〉 of you as Grigorie N●zianzen did of 〈…〉 sius, 〈◊〉 〈…〉 lin● Athanasius; I shall 〈◊〉 〈◊〉 itself, because be comprehended 〈…〉 within him, and praising Virtue, I 
Crag. Haz. in Orat. ●uneb, Athan.  should praise God himself; from whom Virtue 〈◊〉 to men, that thereby we might be drawn unto him, etc. and so say I, if I should praise your virtuous life, I should praise Virtue itself, and seeing this is too ample a field for me to walk through, I will praise God for his rare Virtues bestowed upon you, and withal, congratulate with you, that the Lord gave you so good an Husband: many have loving Husbands, but few find good ones, who be helpers and partners with them, not only in worldy but in heavenly and spiritual exercises, and I doubt not but as an echo he findeth you appliable to draw with him Christ's y●ake, that so you both may be glorified together: And that as he prudently and providently planteth God's sacrifice and service early and lately in your house and family: so you as the Mistress Be in this holy Hive (for so Xenophon calls the Wife) 
Xenoph. in O●●on.  will have a special care and Christian Watchfulness to see the same practised, and to keep your Hive sweet and well stored, suffering no Bees to be idle, but ca●se them make fair honeycombs and fill every Cellar: cast out all Drone Bees, suffer neither Wasp, Mouse, nor filthy worm to annoy your Bees 
Qui mone● ut 〈◊〉, 〈◊〉 iam facis, ille mo●●do la●dat, & hortatu 〈◊〉 probat acta suo. ●uid. de trist. l. 5. ●l●g. 14.  nor rob your Hive: neither speak I this as persuading you to work, for Bees need no exhortation to labour for Winter, for it is natural for them so to do, but (as one telleth his wife) to commend your endeavours herein, purging your house from all profane and wicked people, that none from Room, nor Egypt, nor Sodom annoy your painful Bees, and defraud them of your labours, defile the Hive, and discredit both the Master and Mistress Bees, neither can I but joy to see you so directly tread the steps of godly Placill● the Emperor Theodosius wife, who being graciously instructed in God's Word, furthered her Husband much in piety, was exceeding bountiful to the poor; would herself go to the sick, visit and minister unto them, and would often speak to her Husband to remember what he was before he was Emperor and what after, and called upon him to be thankful to God, and careful to do all good to his people; and so I am persuaded you do to yours and must do, and in so doing God will bless you both, that you shall grow Big both in this and in the life to come. And whereas thankfulness would I should, for many favours received, offer you some gratuity, and supposing that nothing cometh more welcome to you then some jewel or ornament which naturally all women affect, as jeremy writes; Can a Maid forget her Ornaments, or a Bride her attire: and these ornaments must not be 
jer. 2. 32.  jewels of Gold, Pearls, pretious-Stones or Purple robes, but such as best beautify you in the eyes of the Almighty (the Ornament 
1. Tim. 2. 9 1 Pet. 3. 3. 4  of Israel) and these be true godliness and Christian obedience in a constant proceeding and careful watchfulness over your 
Calvin in jer. 2. 32. ●●ertius lib. 4. cap. 6. Mat. 13. 44 45. 46.  whole life, in weal or woe; this Robe covereth all our foul and ragged attire, and maketh us more amiable in the Court of Heaven then ever was Ester in Assuerus Palace, and although my penury cannot give you this (for herein I am a beggar myself) yet I according to my poor skill, send you what direction I can to purchase the same, hoping you will accept thereof, not as a payment or requital, but as an acknowledgement of a debt. And that all the day time you will use it as your adviser and oversee ●r of all your work, and at night as a Curfu● Bell to prepare you for your rest, and when you oversleepe yourself, as a Midnight peal awaking you to serve the Lord, and at the Dawning as a true Cock to prepare for your special calling, and after as a Morning watch, calling to you betimes not to idle your precious time; when you are in prosperity directing you how with God's favour to continue and increase the same, in adversity how to be rid of it, how to use your health for God's glory & good of men, and when you are sick to death, how to prepare yourself for God, and how after death to enjoy a joyful Resurrection: This doth Christian & godly Watchfulness grace you and all you take in hand, and so bless you in all respects in the sight of God and men, that you shall be a mirror to all the godly about you, so that whosoever passeth by and beholdeth your dwelling place, shall give it the name of the City of God, and pointing at it, shall say, The Lord is there: and the hearers shall answer, The Lord bless thee O habitation 
Mar. 13 33 Eze. 48. 35. jer. 31, 23.  of justice and Mountain of holiness: which the Lord for jesus Christ's sake grant, Amen. Chacombe this 20. of August 1619.  
Your Worships in all Christian duties to commend JOHN ROGERS.   

The Preface to the Christian Reader.  
Marvel not (Christian Reader) if in publishing this Sermon, whereas (it may be) better, and more of this Argument (though I saw none) be extant, I incur the same fault which Cato the grave Censor reproved in a certain Roman, who taking upon him to write a Story in Greek, had rather crave pardon of his fault, then keep himself clear from committing it 
a Citatur a 〈◊〉 in prim● sex thesium. : for when this Sermon was preached, I intended nothing less than the committing of it to the Press: yet so it was, that being requested to Preach at a Gentlewoman's burial 
b The occasion of publishing this Sermon.  and that upon a sudden, not having twelve hours, no nor scarce six, to choose and peruse my Text, my warning was so short and the time busy, just two days before Easter; and also before a judicious and more than ordinary assembly, so that I had not that liberty granted me which Bears 
c Plin. lib. 8. cap. 36. & Aclia 〈…〉 de hist. Auama 〈…〉.  have to lick their newborn foals, to bring them to their own fashion: yet (as always) relying upon the Lords present assistance (who often giveth better success to short meditations, undertaken in his Name, then to longer studies) I went to work, affecting more (as Augustine teacheth) documenta, quam ornamenta 
d Austin. de doct. Christ. li. 4. ca 19  for profitable instructions to edify the Conscience, then Rhetorical braveries to glow and tickle Attic ears; as speaking (with C. Lucilius) but Tarentinis & Consentinis meis, who kindly gave me wished approbation in the whole; 
e Cicero de Orat. l. 2 & de ●inib. ●onorum li. 1.  yet this acceptance (as after it approved) was not so general; but some few eyeing (as Augustine said) 
f Aust. contra faust. li. 5. cap. 11.  the Chaff more than the Wheat of my Corn, disliked somethings causeless; so that (which one said) 
g Fabius Quintil.  is true, that foelices essent Artes, si de illis soli artifices, judicarent: but when the fools of the people fall a censuring above their slipper 
h Suitor ultra crepidan. : then than they to extol themselves, take their Teachers to be mad and void of common sense (if they be zealous in God's cause) and so Christ himself was taken as is in Mark. 3. 21. joh. 10. 20. and so the Abderits 
i juter epist. Hypocra. & citatur a Rinaldo. orat. 13  did Democritus, who sent for Hypocrates to give him Hellebore to cure his madness (virtutis laborem in saniam arbitrantes) who coming, and admiring his Wisdom, told them that they more needed Hellebore than He: And therefore (I say with Paul) 
k 2 Cor. 5. 13. ; Whether we be out of our wits or in our wits, we are to God and you: and for my part I acknowledge with Austin 
l Angust. ad Pascentium epist. 174. , that facile est, ut quisque vincat Augustinum, sed videris, utrum veritate an clamore: easy it is to deprave my labours, but let them see whether they do it by unjust clamours or by truth: and with Hierome 
m Hieron. dial. 1. adverse. Pelag.  likewise: Breniter respondeo, nunquam me haereticis pepercisse; sed omni egisse study, ut hostes Ecclesiae, mei quoque hostes fierent: I never spared gross transgressors (though truth bred me much hatred, and I had the more enemies thereby) but ever plainly and openly reproved them, and therefore often want there favourable allowance in my proceedings: and no matter; For if I yet pleased men, I should not be the Servant of Christ 
n Gal. 1. 10 . The issue than was, that my name was not only made a Tennis-ball & Tabletalk, but withal I was complained upon to the Ecclesiastical Magistrate, where I was fain to answer it, and besides, was in private so sharply rebuked (of such as hard me not) as unworthy of the name of a Minister, so that I might well complain with Hierome 
o Hieron all Theoph adversely. joan. Hierosolym. : Ita nomen meum frequenter assumitur, & carpitur, ac si de libro viventium deletus essem. And although that be true, which one saith, Hominem ingenuum irrideri turpissimum cruciari humanum 
p In Menandro. : yet for my part, I give them thanks, for (as Plutarch 
q Lib. de utilitate ad hostib. capi●nda.  teacheth) it will make me more circumspect, but because that optima non ullo causa tuente pe●it; I will use only that Apology which Sophocles did 
r Cicero in C 〈…〉.  who being accused of dotage, only recited a Con●edy called Oedipus Coloneus, made lately by him, demanding of the judges, if that Comedy seemed to be made by a doter or mad man. So I, for my defence, do set forth the Sermon verbatim as I preached it, not suppressing nor altering any one clause, only (I confess) that in the penning thereof (as all men use in the like) my pen ran somewhat swift, which made every part of the Sermon the larger, which I take to be no fault, for so I (as with a Commentary) clear what was obscure, dilate what was briefly delivered, explain things mistaken, & add some things further for the Readers benefit. But Quam amanter, & fideliter moneo conscientia mihi testis est; si paulo asperius, 
s joan. Rainold. Orat. 13.  requirunt tempora; si minus cum fructu, meliora spero; si imprudentius, incommodius; volui quod debui, praestiti quod potui; laudandum vo●uisse, non prestitisse ignoscendum: gentle Reader peruse it throughly, and judge charitably, and God's grace be with thee, and his blessing upon thee, that long thou mayest read, and much mayest thou profit, to God's glory, thy comfort, and benefit of his Church. Pax praedicantibus, gratia audientibus, & 
t Foxiu●.  gloria jesu Christo,  
Amen.  
Thine in the Lord while thou art the Lords, john Rogers.   

The Table or Contents of the whole book, according to the Paragraphs.  

Sect. 1. THe Preample or Induction to the Text, & the danger of security. p. 1.  
Sect. 2. The specal occasion of choosing this text of watching, pag. 6. The causes of the destruction of the City and Temple of jerusalem. pag. 9  
Sect. 3. The first Doctrine, gathered of the premises, viz. That we are not to set our hearts upon any worldly thing, seeing jerusalem is destroyed, pag. 10, 11. The Uses teaching that 1. the world, 2. riches, 3. dainty fare, 4. building & apparel are momentany; so of oppression and sacrilege, ibid. and why we were sent and set in this world, pag. 12.  
Sect 4. diverse sorts of watchings, and what it is to watch. pag. 21. The subdivision, p. 23.  
Sect. 5. Of watching in general pag 24. and the necessity thereof. ibid. The second Doctrine, that to watch concerneth all men generally. ibid.  
Sect. 6. The first and second Uses are persuading all men to watch. pag. 27.  
Sect. 7. The meaning of this word watcch. p. 29.  
Sect. 8. The third Doctrine is against carnal security. pag. 30, and of sobriety, ibid.  
Sect 9 The first Use for instruction to wath pag. 33. The second Use for comfort to watchers. pag. 36.  
Sect. 10. The first part of watching in special, and the fourth Doctrine. pag. 37  
Sect. 11. The Uses, 1. how, pag. 40. 2 when, 3. over whom we are to watch. The Institution of a child. p. 56. Who be the chief watchmen. pag. 63. sleepy watchmen. 67. robbers of watchmen. 72, and wherein; their cavils confuted. pag. 84.  
Sect. 12. The helps to watch are (pag. 97.) 1. to walk in the general, than 2. in the special callings of true Christians: where i● a Diary to watch, ibid. 3. to put on God's panoply. ib. 4. To keep mutual conjunction with our own pastor. 5. God stirs all his army royal to help us. ibid.  
Sect. 13. The second part of our watching, is to prepare to die in the Lord. pag. 131.  
Sect. 14. The fifth Doctrine is to prepare for Death. pag. 136  
Sect. 15. The first Use of Observations. pag. 139 for our general, and 2. for our special watch for death. pag. 151. A Diary or weekly preparation for death. pag. 156. The second Use, to mind us of Death, and the commodities thereof. p. 161. The 3. Use not to fear death. p. 166. The 4. Use against the contemners of of this watch, & of the terrors of Death. pag. 174. The 5. Use of the comfort of watching for death. pag. 181. and of the benefits death bringeth us with it. pag. 184. The 6. Use for thankfulness in delivering from the second death. pag. 188.  
Sect. 16. The third part of watching against Christ's coming to judgement. pag. 191  
Sect. 17. The sixth Doctrine to prepare for Christ's coming to judgement. p. 194. and the necessity of this Doctrine. ibid.  
Sect. 18. The Use for confutation of Sadduces, Epicures, denying this doctrine. pag. 201  
Sect. 19 The 13. Motives to stir us to watch for Christ's coming to judgement. pag. 203. whereof the 1. is taken from the names of that day. p. 211. 2. from the signs forerunning. 209. 3. from the uncertainty of that day, 211 4. from the manner of their resurrection. 211 5. from the generality of the judgement, 219 6. from the manner of their appearing. p. 240 7. from the place where they shall appear. 243 8 of two special signs foregoing his coming 252. 9 of Christ's coming to judgement. 285. 10. of separating the elect from the reprobates. 269. 11. of Christ's proceeding in judgement. pag. 282. 12. of denouncing the sentence upon both. 297. 13. of the execution of the sentence, with the Uses of every of of these thirteen Motives in their proper places. ibid.  
Sect. 20. The conclusion of the whole, with an exhortation to watch. pag. 364. 

A prayer. ibid.      

THE CHRISTIANS WATCH, PREPARING; HOW TO LIVE, how to die, and to be discharged at the day of judgement, and so enjoy life eternal.  Mark. 13. 37. Watch? 
Wonderful and every ●●ay 
The preamble.  fearful was the sleepy and carnal security & 〈◊〉 of 〈◊〉 〈◊〉 King of Babylon 
 described 〈◊〉 〈◊〉 who being on every sid● i 〈…〉 with dangers & 〈◊〉, as first▪ 〈◊〉 in the high d 〈…〉 of Almighty God, for his cruelty, & oppressing of God's Church & people, 〈◊〉. 14. 6. whose City and Temple his grandfather had spoilt & destroyed, 〈◊〉. King. 25. and 〈…〉 etc. jer. 5●. 〈◊〉. Then 〈◊〉 for giving his people and himself to idolatry & superstition, Ihram. 51. 44. 52. Dan. 5. 4. As also to Divinations, Sorceries En●chantments, Don. 2. 2. Isa. 47. 9 and 
Dan. 2. 2.  lastly for his Sacrilege, and his profaning of the holy vessels of the Temple, and blaspheming the Lord, Dan. 5. 3. 23. 
Dan. 5. 3. It is a fearful judgement of God on man, to see a iudgeent and not to lay it to heart.  Then besides, he had Darius and Cyrus besieging the City without, and ready to take it, and within had his own subjects ready for his tyranny over them to cut his throat, and of them his principal Courtiers, as Gadata, whom he had caused a little before to be gelded, and Gobryas, whose s 〈…〉 he had slain in hunting▪ who to be revenged, conspired 
Xenophon li●●, 7. d 〈…〉 stit. 〈◊〉.  against him, b 〈…〉yed the 〈◊〉, and brought in 〈◊〉 A●my; ●et 〈◊〉 this case 
Herod 〈◊〉 Cli●. It is usual with the wicked in the time of judgement threatened, to turn fasting into feasting, & more to depend on their own strength, than God's 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 river 〈◊〉, 〈◊〉 also they had provision ●ayd up in the City 〈◊〉 〈◊〉 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 captive, (in his drunken vain) ●●e commanded to bring him the golden and silver vessels, which his Father N●buchadnezzar had 
Pride, a forerunner of iudgm●t  brought from the Temple in jerusalem, that the King and his Princes, and his Concubines might drink therein, not for any necessary and sober use, which had been too much, levit. 27. 28. but in this drunken and lascivious feast, to advance himself & his power above God, and that before his drunken companions and harlots, and thereupon, which was the greatest impiety of all, they praised their gods of gold and silver, brass, 
Read 〈◊〉. 6. & Hero●. lib. 1.  iron, wood and stone, not only giving them the honour of their plenty and feasting, as was the manner of the Heathen in the beginning of their feasts to sacrifice unto their Gods, but they ascribed also this victory unto their Idols, when these vessels were taken from the Temple in jerusalem, as though their filthy Idols were stronger and more mighty than the God of Israel. Whereupon his judgement was immediately written over against the Candlestick upon the plaster of the w●ll of the King's Palace, and the King saw the palm of the hand that wrote. And according to the contents of this writing read and expounded by Daniel, was Balthasar that same night slain, and the City utterly destroyed, Dan. 5. Isa, 14. 4. 22. and 47. 11. and 21: 41 And that by this stratagem, while they were feasting, Cytus caused the river Buphrates to be divided into diverse channels, and so made it pasable, and then his army passed over, and by the guiding of Gadata and Gobrias, they entered into the City, and these two Courtiers slew him.  
See what security and sloth bringeth 
Use. God's judgements are most near to the wicked, when they think themselves most safe.  upon men and whole kingdoms, when no danger and warning (as Daniel telleth Balthasar) will serve, Dan. 5. 22. and therefore his vanie glorious feast, became his funeral feasts, and as of this Balthasar, so it fareth with all brutish and secure worldlings, and sensual livers this day, who though they live in their sins end thereupon in the Lord's danger and hatred, and wot not how soon for their domerits, the Lord will by death take them away, & then bring them to judgement, yet in this deadly taking are they so sleepy and secure, so full of joy and gladness, when they should give themselves to fasting, weeping, & mourning, to prevent God's judgements, that they put far from them the evil day, and approach to the seat of iniquity, as though no evil 
The wicked ever hasten their own destruction.  could happen to them, give themselves to feasting, riot & excess, that the Lord in the midst of their drunkenness taketh them suddenly away, most fearfully & unprepared for death or final judgement but as they lived beastly, so they die strangely.  
Wherefore purposing (the holy Trinity assisting me) to deliver unto you my brethren (holy and beloved in the Lord) some word of exhortation, and considering in respect of the premises) that the chiefest things every one ought to be most careful of as long as they live, are, first how to live according to God's holy will during our life here.  
Secondly, how to leave this life in God's fear and favour, and full hope of a better life: and Thirdly, how to be discharged before God's tribunal in the day of judgement, and so enjoy life eternal.  
In which 3. points wholly standeth the glory of God and man's welfare, so much as of man can be sought for, whereupon 
And man's happiness consisteth in 3 things.  for effecting of the premises, 〈◊〉, at this instant can think of nothing more behooveful, then to stir up your hearts to Christian watchfulness, for the time present, and for the day of death, and of our appearing before the Son of God at the general judgement. Which task if we faithfully perform, we shall be blessed in life, happy in death, yea, and for ever after death dwell with God in heaven. Now for the fundamental ground of this exhortation. I choose this Scripture, which directeth us to examine.  

1 The occasion of this exhortation.  
2 The meaning and parts thereof.  
3 The instructions and uses for knowledge and conscience we are to gather hereof.   
And for the first, the occasion may be 
1.  gathered out of Math. 23 where our Saviour denounceth woes against the Scribes & pharisees, threatening them destruction and desolation. Whereat his Disciples being much astonished, think it impossible that their Temple should be destroyed unless 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 showed 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 bravest building in all the world, for besides that, all Kings and Princes of any name and fame, sent gifts to adorn and enrich it. Herod wonderfully repaired it, the building was of white marble stones which were each of them 25. Cubits long, eight Cubits high or thick, and some 12. Cubits broad etc. whereof read josephus Antiq. lib. 15. cap. 14. and de●●llo. And lib. 1. cap. 16. and lib. 7. cap. 10. and 
Read josephus.  josephus Ben Gorion, in Hist. Heroid and Hegesippus lib. 1. cap. 35. de excid. urb. 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, ut eo ex lo●● omnibus conveniretur, quia tantum non nisi summi Dei crederetur esse Domicilium etc. But our Saviour answering said unto him seest thou these buildings? There shall not be left one stone upon another that shall not be thrown down. Thereby signifying unto him that no strength is able to withstand the Lords judgements, how fortified soever: Then as he s 〈…〉 'pon the Mount of Olives, over against the Temple, (for he never entered into it any more) Peter and james and john and And 〈◊〉 asked him privately, when these things should be, etc. Mar. 13. 1. to 5. and of the end of the world, Math. 24. 3. (which they thought would come together with the destruction of the Temple;) whereupon our Saviour most graciously foretelleth them.  

〈◊〉 Of the jews calamities foregoing the destruction of the City, Mark. 13. 5. to 14.  
2 Of the fleering of the City and Temple, vers. 14. to 24.   
Lastly, of the end of the world, verse 24. to 33.  
Then to prevent all dangers ensuing, 
The wonderful care that Christ hath over his.  he exhorts them to watch, vers. 33. to 37. & lest they should take this advice to be given them four only: he telleth them that this exhortation of watching appertaineth to all men, as well to people as Pastors.  
Now the former part of this prophecy 
The cause of the destruction of the temple.  came to pass just 40. years after Christ's Passion, in An. Dom. 73.  
1 And that 1. because they regarded not the time of their visitation, though the Son of God with weeping eyes besought them, Luk. 19 41. Mat. 23. 37.  
2 They refused the Messias to reign over them, saying they had no King but Tiberius Caesar, joh. 19 15. and preferred a murderer 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 enjoyed not one merry day, but were more and more vexed and oppressed by the Romans, until in the 
No power can withstand when the Lord comes with power to destroy. Use.  end they were all in a manner destroyed notwithstanding their strength and fortified Temple, the miracle of all the world.  
And therefore, this should be a fair warning for all, to be careful to walk with their God only.  
As for the second part of this Prophecy, which concerneth the day of judgement, let us be assured that in his due time it shall be fulfilled, and that as the Lord in full judgement, executed his wrath against the Hierosolomits, for their contempt and Apostasy, he will likewise 
A good observation for worldlings.  in that day take vengeance against all his enemies, who will not have him to reign over them, regard not the time of their visitation, sell God himself, and their souls, for the uncertain loan of this world, and with their ungodly lives crucify to death the Lord of glory: neither shall the glory of this world, nor pomp of wealth, & number of friends, nor their sinful lusts and vanities in that day deliver them no more than the great stones of the Temple, & their invincible buildings, protected the sinful jews from their enemies, and therefore let us 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.  our hearts nor eyes upon any worldly thing, 
We should not set our hearts on worldly things.  wherein is no help, Seeing all is but corruption, and shall we wot not how soon by fire from God be utterly consumed, as was jerusalem & the Temple, but wholly and only upon heavenly things, and the means leading thereunto: the proofs be these, Solomon crieth, that all is vanity of vanities, and vexation of spirit, and the sum of all is, to fear God and keep his commandments, for God will bring every work into judgement: and every secret thing whether it be good or evil. Ecclesiast, 1. 2. 
Eccles. 1. 2. & 12. 13. 14  and 12. 13. 14. Love not the world, neither the things that are in the world, If any man love the world, the love of the Father is not in him etc. the word passeth away, and the lust thereof, but he that doth the will of God abideth for ever, 1. joh. 2. 15. 16. 17. The day 
1. joh. 〈◊〉. 15 16. 17.  of the Lord will come as a thief in the night in the which the beauens shall pass away with a great norse, and the Elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up: Seeing than that all these things shall be dissolved, what manner of persons ought ye to be, in all holy conversation and godliness. 2. Pet. 3. 10. 11. so Thess. 1. 7. 8. ●am. 4. 4. and 1. Peter 1. 24. 25. etc. 2. Cor. 5. 10. 11.  
The first use we are to make hereof, 
Use 1. The world.  serves ●oradmonition to watchfulness, for if (as in the above named testimonies) this sinful 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 souls, and to their sins, that they in that day be not consumed with the fire of God's wrath, and of hell; but the while, labour by all religious means to be sanctified and purified, that as daniel's companions walking in Nebuchadnezzars Oven without harm, we may stand upright before the Son of God, filled with the fire of God's spirit and love: which blessed fire, blessed Lord kindle in us continually.  
The second Use serves for instruction, 
Use 2. Riches.  for the use of worldly wealth, for we see in what short time, even within the space of seven Months: this noble City and royal Temple, full of worldly pomp, jewels, riches, honour and glory, was connerted to dust and ashes. So that now it is not known where this Temple was founded upon, not one tag of all the wealth thereof, is any where to be found. This meditation should teach us moderation in diet, apparel, building, and hoarding up for hereafter, & why? but because we see all is corrupt & transitory, and vanitle of vanities, which shortly (it may be ere seven Months come about) will not only 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 he more than mad, that for vanity & vexation of spirit would offend his good God, damn his own soul, the price of Christ's blood, loose heaven and purchase hell, a frenzy of frenzies. O. that men would believe that experienced Preacher, proclain●ing that all is most vain vanity, then would not they thus be-dirt themselves, to heap riches unjustly, to climb to honours ambitiously, to gorge themselves with worldly delights swynishly, to forget their God impiously, and all for the loan of vanity for an uncertain shadow of time, aelas what will thy dainty fare profit thee, when as for starving the poor, thou in hell cannot obtain 
Dainty fare  one drop of water, Luke 16, 25. Or thy 
Luk 16. 25 Buildings.  stately building help thee, truly, no more than the strong buildings of the Temple did the jews, who seeing their Temple burn, flung themselves into the fire (as Sardanapalus with his riches) to burn together with their Temple they so trusted in: or great Babel did, to deliver Nabuchadnezzar from God's judgements, Dan. 4. 27. Oh beloved, play not thus the beasts to trust in stones, heaped upon stones: they cannot free thee from Gods, inevitable wrath, but rather increase thy damnation: if thy buildings 
no outward privileges can free the w●eked 〈◊〉 God's wrath  be 〈◊〉 by 〈◊〉 and oppression, as 〈◊〉. 13. 〈◊〉. 2. 9 shall thy braveries & glistering apparel do it, them remember the 〈◊〉 〈◊〉 and proud Herod Agri●pa, where of the one was turned to hell, the other eaten up with lies, 〈◊〉 what is appalet, but moa 〈…〉 deate, and the sign 〈…〉 shame; for had we never sinned, 
Apparel the figue of man's shame.  we had never heeded to wear it, bearing the gracious immage of God in our bodies as souls, but now we are fain to cover the shame of our nakedness that sin hath brought upon us, which is so great in truth, that if necessity would permit (as gentlewomen do with their gloves and masks, though they think not so) both hands and face to, should be covered; so sowly hath sin 
Note.  disfigured our excellent creation, that as a destowred Virgin we should be ashamed to show our Egyptian or Black-Moore faces, & Chimneysweepers hands, to speak nothing of the baseness & beggary of apparel; for what more base then 
Apparel.  for a Lord or Duke to wear cloth, which is but the cast greasy garment of a scabbed or ●otten Sheep? and what more beggarly then to dig into the Earth for gold, to the Sea for Pearls, to the rocks for stones, to the flowers and puddles for colours, to Hogs for grease, and a thousand things more, to apparel and trim our sinful bodies the fuel of Hell 
The bodies of the wi●●d are fuel for hell.  fire 〈◊〉 for suffering the poor to dye for cold, and wan● of apparel, which we store up for moths, and shall one 〈◊〉 be a witness against thee, james 5. 1. 2. 3. weep 
jam. 2. 19  loved, weep and howl for this madness and ensuing misery, and forget not that fiery 〈…〉ng day, the remembrance 
Remember the day of judgement: the devils tremble & fear.  whereof makes the very Devils to tremble & quake, and should make every sinful man weep and howl, repent and forsake this folly, which kindleth the coals of hell to consume us: oh my brethren beloved in Christ jesus, would 
A simile.  we not repute him unwise, that would rob the poor, 〈…〉 sse the widow defraud the fatherless, steal from the Church of God to enrich himself, to bestow it wholly upon a famous snowball, which in short space would ●hawe to water, or to make an admirable Becon upon an hill for men 〈◊〉 upon, which at the first news of the enemies arriving 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 pomp 〈◊〉 〈◊〉 not sure to stand one Day, and who the● would waste himself and endanger●llis soul 〈◊〉 uncertain vanities and 〈…〉ments to fin and destruction but most certain lets to salvation and well doing wherefore my Dear beloved let us all, seeing and knowing these vanities be wise to salvation and (omitting these mock beggar build-ings of sinful devices, whereby worldlings think as the builders of Babel to get them a name when they most work their own confusion bodily, and spiritually labour to have our names written in heaven Luk. 10. 20. and containing this world and uncertain habitations with Abraham 
Heb. 11. 10.  the father of the faithful, labour, and look for a City having a foundation whose builder and maker is God, and not fond with Peter at a glimpse of felicity (not woating what we do) wish to build Tabernacles hear below, and so 
Mat. 17. 4.  to forgo and forget our felicity above, as we see all worldlings generally do, this is to play foolish Hobab, who ready to enter upon the holy land and possessions of the Cananits, after long wand'ring in the wilderness would not enter in, but depart to his own country and kindred, Num. 10. ●9. then which what more sottish.  
The third use serves for admonition 
Use 3.  also for all men to see to themselves in time, for if this great Temple and Queen city of all the world was in a short time converted to dush & ashes, and if semblably all the world and the glory thereof shall be we wot not how soon and suddenly fired let us than I beseech you consider ourselves (poor and sinful 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 shadow, a dream, a nothing, than which what more transitory and vanishing these do but scarce appear and are gone strait, so is the life of every mortal weight, to day a man, to morrow none. Baruch made care where and how to live when God should visit the whole land.  
The Lord tells him by jeremy. Behold 
jerem. 45. 3. etc.  that which I have built will I destroy, and that which I have planted I will pluck up even this whole land, and seekest thou great things for thyself, seek them not? as if he had said, the whole land and people shall be destroyed, the Temple and City shall be burned; so art thou more precious to me then all these, thou art not to look to escape when others greater and better than thee perish; take thy life for thy portion: use that well, else thy soul and body shallbe confounded, etc. His case is ours, we see all die and must come to judgement, Heb. 9 27. & 2. Cor. 5. 10. Rom. 14. 10. And shall we as great sinners as they look to escape? No, no, we must hence: let us prepare and make ready. The like lesson giveth Elisha to Gehazi. 2. King. 5. 26. 27. Showing him this was no time to hoard wealth by hook and crook, but to fast and pray for his own sins, and the sins of the whole land, and at no hand touch this pestilent leprosy. I would to God we all semblably would consider that we were not sent to this world, to make ourselves mighty men, as those giants before the flood. Gen. 6. 4. Nor yet borne as hogs in sties to be fatted, to eat, drink, take our ease, and be merry as that rich Cob, Luke 12. 20. 20. Who thinking thus to live to himself and for himself hard: (unmerciful wretch as he was) Oh fool, this night will they fetch away thy soul from thee, than whose shall those things be which thou hast provided? a short and sore warning, yet his case is ours: we cast for many years every man for himself, yet are not sure to live till the next morning: and the rather because we discharge not the business, for which we were sent into this 
Why we were sent to the world.  world, as to know God to glorify his name, to be reconciled to his Majesty, to work our salvation, to believe in his name, to do good to all men, and to repair his gracious image in us, and keep his covenant, etc.  
Let us not then no longer deceive ourselves with shadows, nor foolishly delay, nor defer any time to come to God, and no longer serve the Lord with smooky hay and stubble, 1. Cor. 3. 12. Nor yet as Lawyers use their Clients with demurs, and heereafters, promising fair, performing foul, but God will not be mocked.  
Turn us again (O Lord God of hosts) cause thy face to shine upon us and we shall 
Application.  be saved. So will we not go back from thee, revive thou us and we shall call upon thy name? Psal. 80. 18. 19 And thus far 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 observe the diverse acceptions, and sorts of watching as first.  
1 Almighty God watcheth over his 
1.  Church, continually, Psal. 121. 3. 4. 5 out. & 127. 2. As also he watcheth over his enemies, jerem. 44. 27. Dan. 9 14.  
2. The Angels watch to do 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. Satan watcheth to hurt and 
4.  harm us, 1. Pet. 5. 8. And to find matter to accuse us 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.  themselves from harms, soldiers watch in the field, superiors watch over their inferiors, wicked men watch to steal, etc. But the watch in this Scripturement, is when we carefully prepare ourselves for the coming of the Son of God to judgement, as is largely set down in the former verses, Mar. 13. 33. to 37. Watch and pray for ye know not when the time is, for the Son of man is as a man going into a strange country, and leaveth his house, and giveth authority to his servants, and to every man his work, and commandeth the porter to watch, watch ye therefore (for ye know not when the Master of the house will come at even, or at midnight at the Cockcrowing, or in the dawning) lest if he come suddenly he should find you sleeping: That is, unprepared, as the five foolish Virgins, Matth. 25. 3. 8. And those presumptuous Hypocrites, Matth. 7. 22. The former without oil in their lamps, the latter craving old acquaintance and deserts of the judge. But this watch we cannot keep, unless we before watch over our whole lives carefully, ordering the same according to God's holy revealed will; and with all, be careful to leave this life in most willing, faithful, joyful, and godly manner, preparing and waiting for a blessed departure hence, & expecting I for a better life after death, suitable to our former lives, and to this departure and resignation of our souls and bodies into his hands that gave them us; whereof it evidently appeareth by the premises, that every 
The subdivision. Three watches.  man and woman, hath three distinct watches to keep.  
1. On over the whole course of our 
1  lives from the beginning to the end.  
2. The other for death. 
2   
3. And the third for our Saviour's 
3  blessed coming to judgement. From which three, we also may gather this description of watching, to wit, that to 
What is it to watch.  watch, is to be exceeding careful and circumspect to behave ourselves all our life, holily, soberly, and justly in all our actions, according to the Lords will expressed in his word, and ever to be heedful to settle ourselves in such a wise and constant religious state of life, that we may ever more, as good and faithful servants be found well occupied, and prepared both for death and our Lords coming to judgement; without fear, blame, or check. And because these three watches must be managed and effected in our life and health time, and not in the hour of death, or upon the day of judgement. I will dilate of every of them in order, but first entreat of some points in general, which do alike concern these three sorts of watching, then descend to discuse of the particulars.  
And because lightly no doctrine is much regarded, unless it be known to 
Of watching in general. The necessity of watching.  be necessary for the auditory in respect of time and place: I will in the first place (God aiding me) show you, how needful this doctrine of watching is, to make us approved and acceptable to 
Omne tulit punctum, qui miscuit ●tite 〈◊〉  God both all our life long, at our death, and appearing in judgement, which being found necessary, than it must consequently be profitable, and therefore pleasant, alluring, and binding all men and women, old and young, to the practice thereof, unless wilfully, and madly they run upon the picks of their owné destruction, which the Lord forbid.  
My doctrine then is this. It is a most 
Doct. 〈◊〉. Which teacheth, it is most necessary to watch.  necessary work for all men living, to watch over their lives, during their abode here; as also for the time of their transmigration hence, and for their cheerful and joyful appearing in judgement, my proofs be these.  
First, because (as I showed the second 
Proofs of the doctrine by Scripture and by reasons.  in the exordium and entrance to this Sermon) these three points were the chiefest things which every one ought to be most careful of as long as they live; and wherein standeth the glory of God: so much as of man ought to be sought for in this life: And therefore are most needful.  
2. God commandeth us in diverse places to watch, and pray, for these three ends, as hear 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. etc.  
Now every commandment of God binds the conscience perpetually to absolute obedience, for God that commandeth, is our great Lawgiver: who is able to save and destroy. jam. 4. 12. To say nothing that Gods will is the only rule of every man's will, unless he be a professed rebel, than God in the very creation of Man and Angels: put this bridle in the mouth of all reasonable creatures, that no man without extreme and manifest impudency, durst gainsay, but humbly and speedily obey, any thing if it were apparently known to be commanded by God; but this is known so to be, and therefore must be obeyed.  
3. There is not a more effectual doctrine to rouse the sluggard, then to hear the drum of death, and God's judgement sounding in his secure soul and ears.  
4. Watchfulness is profitable to stir us up to serve God sincerely without Hypocrisy.  
2. It will cause us to survey our lives and judge ourselves.  
3. It will pull down our pride, and cause us loathe the least thing that troubleth, or hindereth our reckoning in that day, whether of the first, or latter judgement.  
4. It will cause us make no account of this world, then of an Inn or baiting place, but joy to depart from i● for here can I go about no good thing, but Satan, or the world, or my ●●sts molest me, and many excellent ●en have 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 uncomparable jewel, I shall be as a good steaward, accountable to God of my talents without distrust, I shall stop the mouths of my adversaries, and cause my religion to be well spoken off, by my godly conversation: and be ready when death summoneth, and God calls me to judgement.  
The first use, we are to make hereof, 
§ 6. Use 1. For admonition to all men.  serves for admonition to all men, that seeing watchfulness is thus necessary, & profitable, that we awake from the sleep of sin, and death, and trim up our lamps to meet our blessed bridegroom, and no longer with the sluggard plead for sleep, yet a little sleep, a little slumber, a little foulling of the hands to sleep, etc. Prou. 24. 33. Lest poverty cometh upon us as on that traveleth by the way, and necessity like an armed man.  
2. Seeing this doctrine concerneth all men generally, rich, as poor, wise, as foolish: all men are speedi y to watch and awake betimes, we see how every man is ready and wise to coin excuses, to draw their necks from under Christ's yoke and burden, how easy and light so ever, using all exceptions and exemptions, and so shift of this Mandate, as not appertaining unto them, as now at least: and widow I not seem to them so peremptory, but in some cases admits relaxation, a common, but a pestilent sickness, infecting all the sons of Adam: we see how Adam and Euah had their peradventures and excuses, Gen 3. 3. The recusant guests had their unmannerly demurs, and made light to come to the wedding, Luke 14. 24. Martha was busy in providing Christ's dinner, Luke 10. 42. A good work doubtless, but on thing was necessary: the Lawyers could not abide to be rebuked, Luke 11. 45. And when our Saviour exhorted all to watch: Peter expecting exemption to some, asketh if he spoke to all, Luke 12. 41. So likewise here it is like they looked for a prerogative, but our Saviour prevents them, saying. Those things that I say unto you, I say unto all, watch.  
Therefore beloved let us all as one man buckle ourselves to this weighty work: and know that all men must die, and come to judgement; and therefore happy is he that is best prepared for it, this is a more precious work, then to purchase lands, or buy oxen, yea then to dine Christ himself, or flee to Tharsus, as jonah from the face of the Lord. O Lord open we beseech thee, our drowsy eyes, that we sleep not in death, lest the enemy say I have prevailed against him; or where is now thy God: and thus far as now of the necessity of this Text, and of watchfulness.  
The next point is to seek out the nature of this watchword, which I suppose 
The sense of this word watch.  is more evidently apparent (as colours of contrary die or hue) by the contrary sense or speech. Now the contrary term to watchfulness is to be sleepy, careless or secure, how matters fare or fall, well or ill. Therefore in saying watch, our Saviour meaneth sleep not, as we read in Mar. 13. 35. 36. Watch therefore, etc. lest he find you sleeping. And in 1. Thess. 5. 6. Let us not sleep but watch and be sober. Now whereas there is a natural sleep, a deadly sleep, or sleep in death, and a spiritual sleep, here the spiritual sleep is only meant, which is a kind of dulness of spirit, a satiety and unaptness to any godly exercise, as drowned in prosperity, or carnal contents and besotted in sin, whereby he looseth all feeling in heavenly things, as if he were in a natural sleep, or sick of a lethargy, whereof men die sleeping, or without feeling, and this sleep our Saviour Christ jesus impliedly under this word watch, as being the Antithesis thereof, commandeth us to a void as the sorest enemy to watchfulness, whereof I raise this doctrine.  
If we intent to lead godly lives, and to prepare ourselves for death, and for Christ's 
Doct. 3. against carnal security.  appearing in judgement, we must not sleep in sin, nor suffer ourselves to be overtaken with carnal security, or careless satiety in heavenly things, the doctrine is proved out of the afore named testimonies in Mar. 13. 36. and 1. Thess. 5. 6. 
Proofs by Scripture.  Where the Apostle teacheth that the Thessalonians were not now in darkness, that that day should come upon them as a thief, but were the children of light, and for that cause were not to sleep, but to watch and be sober, this sobriety also 
What sobriety is.  is a spiritual temperance and moderation in the use of the things of this life, lest we become fettered and drunken as it were with the allurements and delights thereof so Rom. 13. 11. He showeth that howsoever formerly they slept in security and sin, without remorse or regard, whether to please or displease the Lord, yet now being converted to Christ, and every moment expecting both for death and his coming to judgement, it was time to awake from this sleep, to cast away all stupidity of mind, 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 jesus, the like places we have in Ephes. 5. 14. out of Isai. 60. 1. Examples show what harm security bringeth, as to the old world, Sodomites and men of Laish, Luke 17. 26. 28. judg. 18. 7. and Deut. 29. 19 20. Psal. 10. 6. 12. & 36. 2. & 49. 7. etc.  
And as no disease is so desperate, or past recovery, as that which groweth upon a man so extremely, that he hath no sense or feeling thereof, or which overwhelmeth him, with a sweetness delight or sleepiness, as do the Lethargy, consumptions, and strong poisons: so is there no sin so pernicious, as that which pricketh not the conscience, as this sleepy security, and such as we take to be small or no sins, as sins of custom, gainful sins, as usury, coney-catching, etc. sins of sport, negligences, sins of omission, and of ignorance, etc. or such as we feel a holiness in the doing thereof, as in all sorts of idolatry, and superstitions worships, humane inventions in God's service, as in praying, and praising God, in lip labour without feeling, or attention of heart, so charming sorcery, conjuring, casting of figures, and judicial astronomy, as also when we feel no guilt of sin, by reason of the hardness of our hearts, and corruption of our lives, as do persumpters, adulterers, murderers, thieves, swearers, etc. and yet take themselves to be cockesure, by reason that sometimes they go to Church: mumble a few prayers by rote, and tale, or for that they pay their tithes, fast, etc. As he, Luk. 18. 11. and Isa. 65. 5. Or lead civil lives; 
Exhortation.  yet let such awake speedily from this deadly sleep; and know, that now Satan prevaileth and keeps the possession when all is peace, peace, and thou in the broad way to damnation; unless in this quiet storm thou fall lustily to the tackling for thy ship is in the quick sands, ready to drown: fall therefore to speedy repentance; cry to the Lord mightily; thy ship sinketh, procure his favour in Christ, shake of thy drowsiness lest as a sluggish soldier thou lose the day, and Satan get the victory.  
The use serves for instruction to God's children, to stand upon their watch 
Use 1. To be watchful.  knowing that our whole life is a spiritual warfare; and therefore beware thou lose not the field: before the day of triumph come: for we see how Satan our Arch enemy, knowing his time to be but short, redoubleth his forces to vanquish us, therefore in this danger there is no sleeping; for then the hungry roaring Lion will devour us; but be we wise to prevent his stratagems, and never think that we are stronger in faith, nor holier in life, than Satan dare adventure upon us. He sp●red not our Saviour, nor any of God's Elect in any age, nor estate of life. What think ye of these pillars of the Church, Peter, and Andrew, james and john? were they not Christ's chosen and best beloved Apostles, and most mortified men, who had forsaken all for Christ, and had of long time been continually schooled by the Lord himself; so that Peter had good reason to doubt, that this commandment concerned them not, and yet see what sad and serious exhortation our Saviour giveth them, not to snort in security? The merciful God be gracious and merciful unto us. Is our corruption so contagious, so far and wide crept, and every where so pestilent, that in all the world not on man nor woman can be found, who can say, I need not watch. I may sleep careless for thou Lord of thy goodness haste made my hill so strong, my lamp overrunneth 
Psal. 30. 6.  with oil, my siue talents have gained ten, and I myself am so wise, so holy, so mortified, that I need no admonition: I am holier than thou, stand a part, come not near to me. Isa. 65. 5. No, no, neither Peter, nor Andrew, james nor john, are exempted, I say to you, Take heed, watch and pray, and what I say to you, I say to all (none excepted) watch, sleep not, and why? But for that security, carelessness, & sleep, so inebriate men's minds, as a continual drunkenness, that they neither remember God to know his revealed will, nor stir up themselves to reform their lives, nor yet arise from from this dead sleep, that Christ may give them life. And this deadness of heart, (that nothing can awake them, with what pipe soever ye play) what is it else, but as in Christ's time it was an infallible sign of the destruction of the City and Temple, so now of the end of the world, when Christ shall not find (as himself foretelleth) faith upon the earth. 
Luk. 18. 8.   
2. This serves for comfort to God's 
Use 2. For comfort for such as watch.  Elect, who in watching and prayer, wholly submit themselves to God's commandment, do most carefully, shake off this drowsy sluggishness, in the whole course of their lives: not forgetting they must die & be brought to judgement; and albeit they sometimes cannot choose but slumber & sleep. Matth. 25. 5. Yet are they full secure and careless, there lamps purely burning, and well stored with oil, for they replenished in hearts, with faith and obedience in life, have ever a good conscience, are ever provided and are sure that (there sins in Christ being pardoned) no evil can befall them; nor separate them from the love of God. Rom. 8. 38, 39 But may ever with David cheerfully sing, I will lay me down and also sleep in peace, for thou Lord only makest me dwell in safety. Psal. 4. 8. And what (beloved) can be more joyful and comfortable to us, then by these means now in this life, to be interressed to God's heavenly regalties, and divine privileges, whereby this kingdom of grace, wherein we thus converse, is made an entry to the kingdom of glory, and not now only, but at our death will make us sanctifiedly secure and joyful, when then a far off (as sailors upon the sea) we behold our long wished haven and home, and thereupon breaking up our watch and ward, do confidently in sure faith and undoubted hope of a glorious resurrection to life eternal, commit ourselves, souls and bodies into the hands of our gracious God, and thus far of the Antithesis; next of the Thesis itself which is watch.  
This watchword I divided into three 
Part. 1. Of watching in special.  parts, for this life, for death, for judgement. In the first place I am to show how we are to watch for this present life, that so we may live according to God's holy will, while we have our abode here, and be the while secured of God's good acceptance of us, and all our doings and dealings: wherefore of this first branch of watching I gather this doctrine: viz.  
Seeing the whole lifo of a Christian is a continual warfare full of labour and dangers, 
Doct. 4. To watch for the leading of a godly life in this world.  and we environed on every side with many and mighty, fierce and malicious enemies, we must while we live in these earthy Taber nacles and tents (as souldtours in the field and pilgrims in the world) in all carefulness, piety, and sobriety, constantly watch over every period of our lives and all our actions, that so we may pass our days religiously and holily according to Gods revealed will during our natural lives.  
This proposition is thus proved. First 
Proofs by Scripture.  our Saviour here, and in sundry places besides, stirreth and commandeth his Disciples and us all to watch: and in Luk. 12. 35. to 49. largely discourseth of this point, concluding again and again, That blessed is that servant whom the Lord when he cometh shall find waking. And Paul in 1. Cor. 15. 34. Exhorts us to awake to live righteously and not to sin, and 16. 13. To watch, to stand fast in the faith, to quite us like men and be strong, and Eph. 6. 18. To watch with all perseverance and supplication for all Saints. 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 threateneth to oome upon her suddenly as a thief, Revel. 3. 2, 3. and in Reuel. 16. 15. Christ again calleth them blessed who watch and keep their garments lest they walk naked and men see their filthtnesse, etc.  
Reasons enforce the doctrine: as first 
By reasons  God commands us to watch; which he would not, were it not behooveful and needful for us. Secondly, the imminent dangers we stand in, persuade thereunto as the corruption of our nature: prone to sin and to all mischief; Satan's manifold assaults and temptations; certain uncertain death; God's wrath and unsupportable judgements; the baits and allurements of this life; as with so many cartropes pulling us to sin, and damnation, crosses, and death in every creature we use; and under every stone lurketh a Scorpion ready to sting us to death, if we be not vigilant and constant in prayer.  
Thirdly, the benefits redounding to us hereof, should set us forward to this duty, as namely: first, we shall live righteously and glorify God in all our dealings: 
1.  secondly, we shall be as in complete 
2.  harness appointed, against Satan, the world, sin, and our own concupiscences: thirdly, be helpful to 
3.  men: fourthly, hurtful to none: fifthly, Blessed of God in this life: sixthly, 
4.  most happy in the life to come, etc. 
5.  which the Lord of glory grant us all to do.  
The first use we are to make of this 
Use 1. Is to declare how wear to watch.  sad doctrine serves to instruct us, wherein we are not to watch, and wherein according to our Saviour's will we must watch; where we are to understand that our Saviour's mind, is not in watching we should forbear natural sleep, which is as needful and profitable for us as is our food: unless it be for some part of the night, that we awake to God, and in that silent and solitary time give ourselves to prayer. So David saith, he remembered God in his bed and thought upon him when he was waking, Psal. 63. 1. 7. At midnight rose up to give God thanks. Psal. 119. 62. And every night washed his bed and watered his couch with tears. Psal. 6. 6. and good reason had he so to do. For this was the most convenient time to speak without interruption, and talk at large and most familiarly with his God, which work in truth, was to be preferred before any sleep, Then in the day time. He was so taken up with the affairs of the kingdom, that he often had no time to call upon God in private, and therefore would rise at midnight, to pray & praise the Lord. So our Saviour, when for the press of the people, and his indefatigable labour in preaching, and teaching the people, and working of miracles, he could not talk with his God in prayer, He would go out to the mount to pray, and spend the whole night therein. Luk. 6. 12. and 21. 37. And so should we do, for the night is the fittest time for this holy work, for than may we have elbow room enough, without any disturbance of wife, children, family or friends, nor yet of secular affairs, to examine our hearts, if Christ called us at midnight to judgement, or at cocke-crowing, or in the dawning, Mark. 13. 35. we might every way be ready prepared and waking, yea walking with our God; and also to pour out our hearts to our good and merciful God in prayer, and be heard. And yet this is no warrant for swinish wretches, who if they pray at all, never pray but in their beds, and that so drunken, drowsiely, and sleepingly, that in the midst of their lip-labour devotion they fall asleep, and withal joy and comfort themselves, yea brag it out, that they ever fall asleep in a good work, that is, as if they said they were overtaken with sleep, in abusing God's Majesty with their lippe-labour prayer, taking his name in vain, and offering unto him the sacrifice of fools, Eccle. 5. 17. and 6. 1. But by watching, 
When we are to watch.  the Lord warneth us to be vigilant and careful over our whole lives and every part thereof, that Satan with his subtleties and sleights, nor yet the world 
We must watch over ourselves.  with the enticements thereof, nor sin with his deceitfulness, nor our own nature, with the lusts and corruptions thereof, draw us from our faith and profession, or from our loyal obedience to the Lord, and so defeat, us of our joyful victory and hopeful triumph, in that great day over all gods and our enemies, and withal deprive us of our uncorruptible crown of glory: and for this cause must we ever imitate the Hare, who though she sleepeth, yet never closeth her eyes together, but ever pricketh up her cares to listen, if any dog bark or trace after her: so though we sleep our hearts ever must be awake, 
Cant. 5. 2. job 9 28.  and with job must fear and examine all our ways, and know that in this holy work we have no greater enemy than ourselves, and therefore (as our household, and ever flattering foe) we must watch, and distrust all our actions, and as under an iron lock, keep in, and under, all our thoughts, words and works, else they will lay broad open the gates of our souls for Satan's complices to enter in and rob us of all graces temporal and spiritual, and then woe, woe shall be unto us. Neither is this all our charge though this be 
We must watch over 〈◊〉 family.  more than well we can discharge: but we must further watch over such as God chargeth us withal, as: first, the 
1. As f●st over his wife.  Husband over his wife, that as before she was married to him she was ospoused to a better husband, even in Baptism to Christ jesus, and at his hand received her to be his helper, upon condition, to see her keep faith and truth to her first husband. So must he carefully watch over her that she break not faith nor promise in any case, but daily walk more and more worthy of the Lord in all sincerity, good conscience, faith unfeigned, and all loyal and renewed obedience: and seeing she is the chiefest of her heavenly Father's goods, be sure to respect and keep her in all honesty, piety, and honour, as the chiefest jewel of price committed to his safe custody, and in due time be ready to restore her to God her Father, a pure and chaste Matron without spot or wrinkle. For having undertaken a charge, he must beautify and adorn the same, and say of her as Augustus of Rome, I found it of brick, I leave it of Marble, which he may well and easily perform, being first godly religious himself, and know that his wife is his sweet garden, wherein he must continually walk, and his most gainful vineyard, wherein he is ever to be employed, neither will any (I trow) be so fond as to think to reap commodity from his vineyard, if he plant not therein, continually the choicest vines, whatsoever they cost, which set will quite cost, and prune and dress his trees, nor to take delight and comfort of his garden, if he be not careful to weed it of all unsavoury herbs, and set therein the most virtuous, and sweetest, plants as are to be found, else mad were he that would exclaim that he can make no commodity nor gather any fruit out of his garden or orchard, when as he never set on good herb nor plant in them one or other. The like is every husband to deem of his wife, watch for her good, and she will do thee all good.  
Then secondly, every father is to 
2. Over his children.  watch over his children, that they degenerate, and grow not from pure where to wild oats, as Helies sons did, to the destruction of parents and children. 1. Sam. 4. 17. etc. And this watch is hardest of all, because they be the fruit of our bodies in which respect we are over indulgent, as was David to Absalon. 2. Sam. 18. 3. and 19 33. and to Adoniah. 1. King. 1. 6. And therefore are they too often more rebellious and headstrong, than we can rule, or willingly would bend, much less break or cast out of our houses, and stone to death. Deuter. 21. 18. And who though he were full of eyes and never sleeping, is sufficient for these things, and therefore parents with heavy hearts often sing Moses song, in Numb. 11. 11. etc. Lord if I have found favour in thy sight kill me, that I behold not my misery! What is here then to be done? shall we in the most needful place give over our watch? God forbid. But rather herein follow Salomon's counsel in Prou. 22. 6. Train up (or Catechise) a child (that is, while he is a child) in the way he should go; and when he is old, he will not depart from it: And good reason, for look how the first institution of children is, suitable thereunto will be their whole life, continually aspecting thereupon, as we see the Sun ever setteth even against the place it first that day arose. And look what impression the wax taketh when it is new, it will retain when it is hard and old. God's people were careful hereof, for we see how watchful job was over his children, how he sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all. For job thought, it may be my sons have sinned and blasphemed God in there hearts, thus did job every day. job 1. 5. Abraham was commended for commanding his sons and household after him, to keep the way of the Lord, to do righteousness and judgement. Gen. 18. 19 Which how we l he performed, appeared in that in one day, he circumcised himself, his son 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 joseph approve so wise and godly a man departing from his father's house at seventeen 
A good precedent for all parents to train up their children in the fear of God.  years, Gen 37. 2. Or Samuel so holy a Prophet, or Daniel and his three companions so excellent, Moses and David men after Gods own heart, Solomon so toward, Ezechias servants so gracious, that they penned a part of Salomon's proverbs, as Prou. 25. 1. joshua and 
Prou. 25. 1.  Nehemiah, so zealous and godly governors, Nathaniel, Paul, and Timothy so religious, but that from there cradles they were by their godly parents continually trained in the fear, favour, and knowledge of the Lords word and will. Mose: delivered Israel God's laws, to teach them their sons and sons sons, all their days, that is, every day while they lived, Deut. 6. 2. And before his death, bound all Israel men, women, children, servants and bondslaves by an oath to keep and maintain God's laws, all excuses set apart, as writeth josephus Antiq. lib. 4. cap. ult. which they failed not for many years to perform most carefully, they in these last times not only from their cradles instruct their children in the principles and sums of religion which they call there little Bible, but at five years old, set them to read Moses law at ten, the commentaries and expositions of there Rabines at thirteen, rules and precepts moral, at fifteen the Thalumd controversies and disputations of the Rabines law. Humphred. and joh. Buxdorph. Syn. jud. 
Simili●●.  cap. 3. So that their children, were compared to spungies, greedily sucking from their parents the water of life, to hourglasses measuring so their hours that no minute should be misspent, to wine sacks, retaining the substance of piety, and stilling out the sweetness to others, to cives with holding within the pure wheat of the word, but shifting out the dust, yea they were so skilful and painful text-men, that they could tell you how many times every letter of their Alphabet, was written in the book of Genesis, which Willet testifieth also in Gen. 50. at the end saying, this book the jews make such account of (meaning Genesis) that they have numbered the very letters which make 4395. etc. Thus in old time little children became old men, Grying even to Christ in the Temple Hosanna. Matth. 21. 15, 16. But now old men are twice children, to wit in age and knowledge.  
Neither do I take it any sin besides holy writ, to show unto you how the holy ancient Christians, were not sleepy in this work: as Leonides origen's father was so painful in the education of Origen, that daily he exercised him inreading 
Example of Origent training up of a child.  and learning by heart, set portions of the holy Scriptures, wherein the child had such inward and mystical speculation, that many times he would move very profound questions concerning the meaning of the Scriptures, that his father in outward show, would reprove him for wading so deep into matters uncapable for his age, and often would uncover his breast being asleep and kiss it, giving thanks to God that made him father of such a child, and being but seventeen years of age, had such desire to suffer martyrdom for Christ with his father, that his mother privily in the night hid away his clothes, that for shame he could not go forth, but writ to his father, to take heed 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.  Primative Church, a little child of feventeene year old made a glorious confession of the unity of the Deity and together with Noble Romanus suffered martyrdom Prudent. de cor. Martyr. And when Valeus the Arrian Emperor sent his deputy to slay all the Orthodox Christians congregated in a Church at Edesse in Mesopotamia, a poor woman of the city hearing thereof, hastened with her children in her arms thither, which the Deputy seeing, asked her whether she would, she answered to the Church to suffer martyrdom, so godly given mother and children were in those days 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 young son Maioricus was martyred in the midst of his torments she exhorted her son to constancy and to remember the holy Trinity in whose name he was baptised and to keep undefiled his wedding garment, Victor. de perseq. Vandal. lib. 3. So Frumentius a lad together with his fellow Aedesius (Phoenicians) converted India, as is in Sozomenus, lib. 2. cap. 23. And a prisoner woman converted the Iberians Sozomenus lib. 2. cap. 6. And the king of Bulgaries' sister converted that country, 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 Ball-play had with his foot touched their ball, they would not play with it, until they had drawn it thorough the fire, Crying their Ball was defiled by the heretics foot. Theodoret lib. 4. cap. 15. And no less worthy to be remembered 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 Cavaillon with such grace and gravity as was marvelous to hear, thereupon a religious man come lately out of Paris said to the Bishop: I must needs confess that I have often been at the common schools of Sorbone in Paris where I have hard the disputations of the divines, but yet I never learned so much as I have done by hearing these young children, according to Matth. 11. 25. Act & Mon. pag. 868. Thus we see how God's children watched over their babes from their infancy, and what good effects it brought forth in and by them and so would with us, if we did the like, the Lord open our hearts, and make us see how many millions of babes, and infants, come to fearful designments, by reason of parent's sleepiness and security in this behalf.  
Wherefore my next use shall be to 
Use 2. To nurture their children in the fear of God.  admonish and in Christ jesus to entreat all parents, to pity their infants, and while they be young to nurture them in the fear and knowledge of God, and that for these reasons among others.  
1. Because God commandeth it, Deut. 
2. Reasons.  6. 6. etc. Eccles. 12. 1. Lam. 3. 27. Psal. 78. 4. 2. All the godly in all ages performed this duty, whose examples we should follow and further know, that as the jews children were after the circumcision so soon as might be instructed in the Lords ways, so should we after Baptism be in the laws of Christ. 3. It is necessary for us so to do for all men know and confess, that Satan spits and bears, an implacable hatred to young 
Satan's spite to little children.  babes, and infants; because they be the seed of the Church, and therefore labours to draw and keep them in all profaneness, as he caused the jews by an Apish imitation of Abraham's offering of Isaac to sacrifice their children to Moloch contrarily, Levit. 18. 21. and 20. 2. So in Popery be Priests, Monks, and Nuns kept from lawful marriage, beget children, and in the birth stifle them, witness Huldericke Bishop of Augsburg who in an Epistle to Pope Nicholas the first, relateth how Pope Gregrorie the first, upon a certain day sent unto his fish pond for fish, and above 6000 infants heads were brought unto him which were taken out of that pond or moat whereupon he confessed his restraint of Priest's marriage to be the cause thereof, and if this was in one pond, what was in every place and at all times. 
* An●●logia. Papa pag. 779. Act & Mon pag. 125. 14.  4. Every man is so full of original as actual sin, that unless we be sanctified and from our cradles separated to piety we shall never or very hardly be saved, for look what liquour the new cask taketh, it longest tasteth thereof, and we read how the fig tree was cursed, though the time of figs was not yet. Mark. 11. 13. To teach us to watch, that at all periods of our lives we should be fruitful in good works, and holy life, and we see how the Bears tore in pieces 42. little children at Bethel that mocked Elisha: their littleness excused them not. 2. King. 2. 23, 24. 5. The younger they be in glorifying God, the greater blessing of God shall light upon them, for admit they wot not what they say, yet God who heareth the spirit speaking in them, woateth and accepteth of their words, as if they understood them, as we see in Math. 21. 15. Mark. 10. 14. etc. Psal. 8. 2. And we see how fearful it is, to hear a little child swear, curse, or name the devil, though he knoweth not what he speaketh, all will presage that he will approve an ungracious child, and is of an unclean spirit. Let parents then as the Eagle and Pelican, build their nests on high, that the old Serpent come not nigh their young, and know that the best in heritance they can provide for and bequeath their children, is pictie: And hear would I willingly for comfort and ease in this long Watch (for long a breeding but soon done away) to parents; give some poor direction and open my mouth for the dumb, Proverbs 31. 8. And speak with a stammering tongue, precept upon precept, line unto 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 child, I presuppose the parents to be religious, and not of that number who will laugh when their children sin, but weep if they be godly addicted.  
I would have the mother who is the 
1.  nurse, else is no better than an Ostrich, and worse than the Dragons, which draw out the breasts and give suck to their young, job 39 17. Lament. 4. 3. So to frame if she can, her child's speech, that the first word he speaketh should be God, to perfume and sanctify the rest of his words, and meet this should be so, for she nurceth now the son of God, and therefore should be taught to name and call upon his heavenly father: then to this word add, bless me, next jesus save me, and blessed Spirit of God sanctify me.  
2. As his utterance increaseth, teach 
2.  him at his vprising to say, I praise God for my sleep, Lord keep and bless me this day, and likewise to thank God for his food; going to bed, to commit himself to the Lord, ever being careful that no unclean thing, nor person, nor any of the children of the wicked corrupt him, in word nor deed.  
3. Then in this progress as wit and 
3.  discretion with plainness of speech cometh, teach him by rote the Lords prayer, than the belief, after the Decalogue and so pithy questions, and answers concerning the principles of Religion, than some short graces, which he is before and after his meals to say, with some short prayers for morning and evening to say upon his knees: which will be all he can do the two first years after he begin to speak, that is, until he be full five years old.  
4. Then to learn by heart some parts of the Bible as he groweth capable 
4.  thereof. And to this work must the father likewise reach his helping hand, and if there be more children of riper years in the house whom he useth as his playfellows let them in their sports teach on another; the elder the younger: and so their recreations shall be the more sanctified, and they will learn sooner and with greater facility the on of an other then of an elder instructor.  
5. And if the father perceiveth him to be of ready and quick capacity he 
5.  may acquaint him as he thinketh best with his book: which shall keep him from bad company or being idle and ill occupied, then let him drop into him by familiar terms the name and right meaning of God his Creator, of Christ his Redeemer, of the holy Ghost his sanctifier, then of the holy Trinity in the Unity of the Deity in as plain easy and brief manner as possible he can, neither shall he labour in vain, for God will give a wished blessing and comfort to his own work.  
6. Thus the sixth year of his age 
6.  completely passed and the seaventh current: then must he provide him a faithful & godly schoolmaster to train him further on in learning & virtuous education, yet so that he forget not himself that still he is his father, and therefore is to watch over him and must teach him privately: as his Master publicly to know and love the Lord, and to render some reasons thereof as thus: we children must love God above all because he loveth us, he made us of nothing then God loveth us, for he gave his Son to die for us, and gave us his Spirit and word to sanctify us, and bring us to him and therefore must we obey the same and love and praise God, for by these means he gathereth us to the mystical union of his son's body, and to the communion of his Elect Church. Finally, God loveth us, for after death he will raise us to life, and we shall ever live with him in heaven, and therefore must we love and glorify him in every thing. Then teach him to fear and abhor sin, in thought, word, and work. And first to know as much as conveniently may be by the ten commandments what sin is, and the temporal and spiritual penalties thereof. As thus also: we must not sin for then God will be angry with us, then will he take his grace and peace from us, then will he send us troubles, sicknesses, death, and cast ve to hell with the devil and reprobates. And let him learn to doubt of his doing, and demand of his parents, if this should be done or undone, if the Lord bid or forbid it, if he love or hate it, and to conclude that if God will it: I will do it, if not, to die rather than do it.  
7. The seventh year complete and the eight current, acquaint him with 
7.  the Bible and the principal stories thereof, as of the creation, fall, and recovery of man, of the deluge and burning of Sodom, of Israel's departure out of Egypt, of the whole acts, and life, of our Saviour Christ, etc. Then with other parts thereof: and withal to make some use thereof, as we must not break God's commandment, for this brought sin and misery upon the world, we must nor mock the ministers, for this caused God to send Bears to kill the children of Bethel, maids must not be gadding about, so Dinah was deflowered, we must not break the Sabbath, for he that gathered sticks that day was stoned to death, nor blaspheme the Lord for the blasphemer must die the death, nor with Absalon dishonour our parents, nor with Cain commit murder, etc. Only be careful not to overcharge him with too many things at once, nor yet to cloy or over weary him, for there is nothing more pernicious than satiety in well doing, this will cause him forsake all: but let his labours be works of liberty, freedom, and sport, knowing that the schoole-house is called not Carnificina a butchery, but Ludus a sporting and playing place, where all things be taught and learned with ease and delight. Thus let him proceed till he be ready for some calling, but evermore the parents must be watchful that he be not carried away with ill company, or infected with the sins of the time, place, or his age, but that ever he proceed according to these beginnings, and while the parents be parents, let them watch and command over their children, and they ever obey, etc.  
Then thirdly, Masters are to watch over their families, with as great care 
Over his servants.  for the time being: as over their children, and also over their kindred and friends, and every one over another, that their hearts be not hardened with the deceitfulness of sin, and at no hand be of cain's humour to say or think, am I my brother's keeper. Gen 4. 9 But because it were an endless labour to speak of all sorts of people: and of all duties belonging to them, and to every period of men's ages, where of their be already entire volumes extant: I will surcease and speak of on or two more and refer the rest to every godly man's consideration.  
The next use serves only for a memento 
Use 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 over the poor sheep and lambs of Christ jesus: And howsoever most men take this to be no labour at all, and that such as are in this work most wakeful, to be busy bodies taking more upon them then need, for these sheep are as wise, and careful for their salvation as they, else it were pity of their lives, etc. Yet God's servants find it an Art of Arts, and a Science of Sciences, to oversee, and superintend this wily flock, ever distrustful and suspecting all plain dealing, taking their friendly loving watchman, ever to be their greatest and most malicious enemy, and at every bray, laboureth to hide themselves from him; or to escape out of his fold, so that they may be resembled to fish, which be so sharp sighted, fearful and distrustful, that were it not, there be so many fishes in every brook and river, 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 painful Minister, he should never catch on of them, so wild, and untractable they be: nay he shall be so far from catching them, (be he an usurer, a Church robber, an oppressor, etc.) that unless he well see to himself, the fish will catch the fisher, and make him more the child of hell than themselves, and therefore no tongue is able to express his care, vigilancy, labour and travel, never at rest, that whereas all others, work the six week days: yet they rest from their labours upon the Lord's day, but this poor shepherd, is to expect no rest, but as the Sun running his course: laboureth all the week; but most of all upon the Lord's day, and what remedy, but that as jerem 10. 19 It is their sorrow and they will bear it Episcopius Printer in Basill had this Emblem in the first page of the books he printed, An Herne standing upon on foot upon a dead man's tomb 
A simile.  or a Crosiers staff, or sheephook, with a stone in the other claw spying about and ready to fling it, if he spied any enemy with this Impress under a Bishop alluding to his own name; which signified so much, intimating that a Bishop, or Minister, must as the Herne be a continual watchman ready to encounter with every adversary of God's truth, and ever overseeing his charge, remembering, that a man with one foot in his grave, he must die and render account of his stewardship, but seeing I myself have more need to be instructed of them, and who of their own accord are so wakeful, and watchful over their charges severally, that for want of sleep their eyes be almost sunk in their heads, and for want of rest, their blood and strength is out worn, that few of them live to the years of the life of their fathers, so few and evil their days be, for that they (good men) voluntarily take more weight upon them, than their weak nature is able to sustain, in so much, that the image of death appeareth: not only under their feet, as to the Herne but in their faces also: above all othermen. Thus dying to the world and to all the comforts thereof: and living to God. The Lord God of heaven strengthen them, lengthen their days, increase his graces in them, bless their labours and their flocks, and make us ever thankful to God for them, and obedient to their healthful admonitions, and instructions. And ever blessed be the Lords holy name, who hath multiplied the number of learned & zealous Ministers; in these our days and country, and that in greater abundance then in any age before us, and those two men of singular hope, full of God's Spirit, graced with most excellent gifts, whose virtues and holy life in their young years do shine far above the grey heirs of their forefathers, would God we were but half thankful enough, for so admirable blessings. The joy of the whole earth, and the gladness of all the world, that is, the blessed hope of the Gospel shineth not a little in their gracious contenances, the Lord increase them a thousand thousand fold, and give them double and triple his spirit, that they may be greater than all his enemies, and abide ever faithful that through them, the King may rejoice, the Magistrates be glad, their fellow Ministers be backed and encouraged, the people edified, sin abolished, Idolatry rooted out, Antichrist overthrown, Satan trodden under foot, hell confounded, the Gospel highly far and wide flourish, righteousness shineth, & God have all the glory: So be it, and the Lord say so too and ratify it.  
Another use serves for reproof of a 
Use 4. For unpreaching watchmen.  contrary generation, who in Scripture be also called watchmen: but full sleepy and snorting, even at noonday, and therefore may as well be called watchmen of waking over their flocks, as mountains of moving they are blind, they have no knowledge, they are all dumb dogs, they cannot bark, they lie and sleep and delight in sleeping, and these greedy dogs, can never have enough, and these shepherds cannot understand, for they all look to their own way, every one for his advantage, and for his own purpose, Isa. 56. 10, 11. They eat the fat, they clothe them with the wool, they kill them that are fed, but they feed not the sheep, etc. Ezech. 34. 3, 4. And whereas the watchmen of Ephraim should be with my God, the Prophet is a snare of the fowler in all his ways, 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 pull them from God, which is abominable, and what more lamentable then to see them so hard hearted, that though the children cry for bread: yet no man breaketh it unto them, nor afford them on grain of salt to eat with their meat, and yet as they be (improperly I grant) called watchmen, so are they ca●led the salt of the earth, Math 5. 13. And therefore should season: the carnal and unsavoury souls of their people, else they themselves are no better then unsavoury salt. If a Gentleman's table be laid, and overcovered with abundance of meat and variety of dishes, yet if the meat be fresh and no salt upon the table, to what use serveth all that provision, but to cast it to dogs; salt is it that seasoneth all things, so if a Minister come (I will not say to Church, and season not the souls of the people; with the salt of the word) but if he come to a Gentleman's house: and sit at table, if he season not the company, with the 〈…〉 rye salt of his divine knowledge, what is he, but the shame and disgrace of the company; and contemned, yea, cast out and trodden under foot: as unsavoury salt. Whereas, he ought both at Church, and at home, and elsewhere with this spiritual salt, cover and cure the putrefactions and diseases of the people. For hear it fareth with men living, as with beasts dying, which anon putrifies, scrawle with worms, stink and serve not for man's use, unless in due time they be wisely and carefully salted, so man when by sinning he looseth the life of God: and becometh wholly earthly minded, he forthwith begins to stink, and to scrawle with the worms of carnal lusts and sensuality, with beastly and devilish affection, which not only fill the heart and soul, but withal most fearfully come out at the mouth, in scurilous filthy talk, horrible and blasphemous oaths, and cursings, and at the hands, feet, and whole body, in most ungodly gestures, actions, and behaviour. Whereby he is unfit for the table, of his heavenly Father, unless the faithful Minister, forthwith step in, and overcover it with his salt, and so sweeten and purify it again, else will all whoop at this unskilful cook, that spoileth all his Master's provision for want of salting it in due time, and who if he saw a Goliath come to a town: with full intent to murder and kill all the people therein, would not rise against him, but this is a murdering of the souls of a whole Parists, if the Lord give them not the more grace to provide for themselves. What more treacherous: then to set a man a watchman over a city; who for a bribe will open the gate at first to the enemy, to slay and spoil all, and do not these by their sleepy silence, open for sin and Satan, to seize upon Christ's inheritance, regarding nothing, but their private commodity, thinking when they enter upon a living, they enter upon a farm to live upon or a flock of sheep, and yet watch not herein, not so well as the shepherd of Bethlem did over their sheep. Luk. 2. 8. And who seeth not, how foolish and dangerous it is to set upon the walls of a city, besieged by the enemy, a drowsy sleepy and sluggish watchman who can but snort all night, in the morning tells his dreams as they in jerem. 23. 25. 28. I have dreamt, I have dreamt, etc. This sin is so heinous before God, that he 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 blindness of mind, hardness of heart, and sleepiness and want of feeling of the sin, ever pleasing themselves herein, and condemning painful labourers, 〈◊〉 more busy than is cause: yet no watchman so slothful as will sleep whiles his captain is present in the camp, but Christ is present ever with his drawn sword, joh. 5. 14. And walketh in the midst of the seven golden candlesticks, still crying to every Peter lovest thou me, feed my sheep, feed my lambs, feed by word, by 
joh. 24. 15, 16, 17.  life, by hospitality, etc. Andlo, Hannibal is at the gates, and darest thou sleep in this ca●●? Godly was that Minister: who at his first entering upon his charge, began to make his grave, to mind him of his charge, speedily to be discharged, and of his mortality, that he was to die and come to judgement: and answer for his Ba●lywick, and withal appointed a watchman to overwatch him, and cry daily to him, finish thy grave for death hasteneth for thee. Whose example I would these bold fellows would imitate, and that their people would awake, these sleepers and cry to Archippus, Take heed to the Ministry, that thou hast received in the Lord; that thou fulfil it, Coloss. 4. 17.  
The ●a●t use serves for terror to a 
Use 5. For robbers of the watchmen.  worse rort of people than these; who kill and murder both the watchmen that the Lord set upon the walls of jerusalem, and together with them the people, they watch over, in a word Ministers and people committed to their charges in taking from them, that holy tribute which God himself at the first establishment of Church government gave his Ministers, for their service in the Tabernacle of the Congregation; and made it a law to continue for ever, 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 gave lands for ever. Likewise Deo & Ecclesiae (for upon those terms their Charters run,) now these also are taken away, whereby Gods Ministers are robbed, pressed down, kept in plain beggary, and contempt, unable to relieve themselves, or to furnish themselves with necessaries for their calling, and so consequently the people are for nothing, robbed of the tenth part of their goods, under colour of paying them for the service done for them in the Church of God; when they do nothing in the Church, but rather are enemies to God, to his Ministers, and to the poor people, who (by reason of this want) die Atheists, for want of preaching and instructing them in the Lord's way, and the greater is this sin, because few regard it, and so many are accessary to this sin, that to speak against it, is to make war against all the world, and yet we see otherwise, the greater the insurrection is, the more is the danger specially when men rob and invade the King of heaven's liberties, and territories, this threateneth universal destruction as in the old world, the sin of the Sodomites, etc. and of the Canaanites and jews. Nay, this sin is so glazed and silver guilt over, that none can spy nor suspect the mischief thereof, much less are able to preach against it (Satan using so all his skill to cover it, as a sin of sins, and a sin that deceiveth many: otherwise very godly men, which if they saw the horribleness thereof, would never touch it to gain a thousand worlds) save they only, as suffer it and are robbed and undone by it: yea, these hive robbers besides the depriving of people and Ministers of their goods, that they keep under their feet both Ministers and people, that they shall not mute once against their Sacrilege, lest these drone Bees, sting them to death, and whereas all men make title to God's Church and thereby contribute some portion to the maintenance of God's service, they blush not to brag, and vaunt, that God nor his Church, shall have a pin from them, whiles they live of all they possess, nay they will take and snatch from God and his Church by force, all possibly they can; and what title can such have to God or holy Church that impudently without law to rob both. A lamentable case that covetousness and ambition, should so oversway any bearing the name and nature of a man; much more of a Christian, that to puff up himself in pride and contempt of God and his ministry, and to prinke his wife and children in sinful bravery, riot, and excess idleness and sensuality, should make no conscience to bathe himself, and his posterity in the blood of his brethren, yea the known price of Christ's sacred blood, and that in all 
Gen. 4. 10. 11. and 9 5. 6.  ages, and for ever too, we say (and see it by daily experience) that blood will have blood, and the Lord himself saith so to, in those that but kill men's bodies only, as we see in Ahab and jesabel, in Naboths' matter, but what shall become of such as kill men, women, and children, souls and bodies, and so far forth as in them lieth, send them to hell fire. David would not drink of the water fetched from the well of Bethlem, because it was the blood of three men that went in jeopardy of their lives for it, but they eat and drink the blood of infinite numbers, yet make no conscience nor scruple thereof. 2. Sam. 23. 15, 16, 17. The last of the ten plagues of Egypt which was the soarest of all the rest, was the kill of the first borne of man and beast, for then, Pharaoh rose up in the night, he, and all his servants, and all the Egyptians and there was a great cry in Egypt for there was not on house where there was not one dead: etc. Exod. 12. 29. to 34. but this is much more fearful and lamentable, whereby these Church-champions starving, persecuting and molesting, with an implacable secret hatred, the Lords watchmen and stripping them of that God gave them, not only one in every house, but every on in every house, of every Parish, they set foot in, is unmercifully and cruelly slain and that not only in bodies, but also (if God's mercies prevent not, in souls too, joptah took this a strong plea against the king of Ammon, judg. 11. 24. that as he ought rightfully possess that which Chemosh his God had given him to possess; so Iphtah and Israel ought to possess what the Lord their God gave them, and by like consequent may we so reason, look what allowance the Lord gave us, and ours for ever, that ought we to enjoy, but he gave us this holy tribute, and therefore ought we quietly enjoy it, unless by express word he revoke this donation, which he never did. But if you answer, that this is true if we could prove that that donation in Numb. 18. 20. etc. Were perpetual and never to be abrogated, than the tithes might stand ever iure divine and no man take them away: without permission from God. I answer, all the learned preachers in the land almost, and all that come to Paul's cross in London, in a 
Preachers and writers against sacrilege.  manner affirm and confirm it, and so do all writers, that writ books of that subject also (as Euerard Digbies' dissuasme, with Celsus of Veronas Dissuasme, Rob. Ponts 3. Sermons against Sacrilege Master 
* Samuel Gardiner against sacrilege.  I. Howson now Bishop of Oxons 2. Sermons. Pet. Rebuffus, and D. Tyn●arus de decinus, Richard Eburnes, maintenance of the Ministry: Fulk. Robert's revenues of the Gospel. Roger Fentons' Sermon of Simony and Sacrilege, Master john Rainolds upon Obadiah Vers. 5. 6. Ric. Bernard's of the Minister's maintenance. Mast. George Carletone Bishop of Landaffe of tithes: William Sclater of the Ministers portion, Sir Henry Spelman de non temerandis Ecclesiis: Sir james Sempils Sacrilege against josephus' Scaligers Diatribe and john Seldens' history of tithes.)  
But if you object, that the tithes be 
Object.  levitical, and therefore since Christ's resurrection abrogated; and in that respect the Ministers by divine right cannot claim them. I first desire to learn, by what Scripture do you warrant this assertion is, that they be abrogated, but if you cannot, then by Ieroms rule 
Contra 〈…〉 lived.  what soever cannot be proved by Scripture, it may with the like authority be denied as affirmed. But if you will have them so to be, because you say so, therefore to grant it as upon Pythagor as word; were to glory in men. And therefore I would be resolved, whether any part of the levitical rites be abrogated, except only such as figured the spiritual 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 levitical nor abrogated, but stand as sure as first they were enacted, unless you say that as the tithes given Levy, for serving in the Tabernacle should stand firm until the Messias came, who would then himself discharge all God's Ministry, and after never use man's service therein: which we see is not so: Or else that in his days and ever after, the Church should in itself be so throughly instructed, that it needed no Ministers, which is not so neither, and therefore tithes be no figurative right, and if not, I demand, 
A dilemma.  why should they be abrogated unless we arrogated to ourselves, wisdom above the Lords, and could devose a better way for the Minister's maintenance, than the Lord could. But admit the tithes be levitical as you would have them, and that they figure some mystical secret we be not worthy to know: then must you confess (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 paid by any Parishioner to any man, for this were to join with the jews, that the Messias is not yet come, which is to deny the faith, and so Christ shall profit us nothing at all, as Paul proves of Circumcision, Gal. 5. 3. And if so, why should any Minister demand tithes, much less any secular man, or any Parishioner pay any, seeing this is to deny plainly, that Christ is come, but while we pay tithes, we look for another, else by paying levitical tithes, you hold all the rectors and parsons appropriate, and also all the people in the land which pay or receive tithes in a jewish error, and infidelity. And by the like right, may you compel the people to pay you, sheep, and oxen, flower pigeons, and what not: which in old time were brought to the temple for Sacrifices and offerings, which is most devilish and absurd and this done, seeing the tithes be levitical and abrogated, you must out of the spiritual truth, and meaning of the levitical law in Numb. 18. 20. Draw out a spiritual true certain law, for the Minister's portion for ever, in all places of the world, and that as all changes under the Gospel be 
2. Cor. 3. 7. 8. Heb. 12. 22. and 10. 28. 29.  far more excellent than those under the law, so the Ministers maintenance gathered out of the spiritual sense of this ceremonial law, must in all respects be far better, richer, and plentiful, than the legal tithes and offerings were, which yet all the learned in the world have not found, nor never shall, which plainly showeth, that this law in Numb. 18. 20. Is an evident explanation of a principal branch, of the fourth and fifth laws moral, and that the tithes are and ever were, since the first establishing of the Church government, due by divine right, to the Ministers of God's Church in all ages alike. And the like is to be said of all donaries, and 
Abbey lands due to the Ministers.  gifts given in former time to God and his Church, that is for the maintenance of God's holy and true service in his Church, (whether they were yearly pensions of money, or lands, as the Abbey lands) to serve God in such places, as the Abbeys were situate, which now ought not iure Divino to be alienated from God's Ministers, and given or sold, to secular men, and that for these reasons.  
1. What was given to God and his Church, (that is to the Church men, 
Reason's Providing it.  that served God in the Church, yearly and weekly) for ever, ought not without God's express commandment be taken from them: and we see how Calvin in Hosean cap. 1. ver. 3. sharply reproveth King Henry for this fault. 2. Those lands were given for ever, for the service of God in those places only, where the Abbeys stood, and therefore, were never to be alienated from them, that served God in those parishes; how soever 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 given for the true and holy religion of God, but now the Ministers serve God in better measure, and manner, than did the Monks, etc. And therefore ought they the rather, now possess them all, and they not be taken away from them. This may be confirmed by David's practice, who, when the Levites were to cease to carry the Ark, and Tabernacle, from place to place, for the on and other, were to be put in the Temple, which was shortly to be builded, David, though the Levites office ceased, took not away from them their lands, nor livings, but disposed otherwise of the Levites for the service of the Temple, 1. Chron. 23. to 27. And so should it be done hear.  
3. That which is once dedicated to holy uses, ought never to be converted to profane exploits, how worthy or unworthy soever, but should continue to the service of God, whereto it was given for ever, and therefore the taking of the Abbey lands from the Ministers, was wrongfully done, as levit. 27. But if any will hear be contentious; we have no such custom, neither the Churches of God. 1. Cor. 11. 16. And for me, let every vessel sit on his own bottom.  
Yet (will you say) Our learned Ministers teach us a contrary doctrine to 
Object.  this, else would we forsake this sin, repent and make large restitution?  
Answ. And so had you need indeed, and I would your learned men, that hold you in Sacrilege and unbelief had more learning discretion, and better consciences, then to break God's commandments and teach men so to do; and this we ever see, that all evil that 
Math. 5. 19  cometh to the Church, cometh ever from Church men, who with the ministers arrows, pierce the Ministers hearts. For saith Cyprian, the devil hath invented a new device under the name of 
De simply. Plator.  learned and reformed Christians to deceive the ignorant and simple, and what dealing is this, shamelessly upon opinion of Seraphical excellency, to violate Gods express laws, and to detain ignorant blind people, in their deep Sacrilege, and to rob the Ministers of their right and portions, and why, but because our reformed Ministers forsooth, soothe us so, and therefore it is so, alas (poor good men) that pin their souls & salvation, to other men's sleves and what is this, but to exalt men above God's truth, and to glory in them and not in the Lord, and because ye love your sins; use all means to retain them: but I wish your reformed Ministers were better informed, that so you by them might be reform, and not thus live and die in your fearful sins, but this truth, (to depart from your Sacrilege) is to tart, and ye therefore love it not, and you know what Paul writes, in Thess. 2. 10, 11, 12. Because men receive not the love of the truth, that they might be saved, therefore God shall send them strong delusions, that they should believe lies, that all they might be damned which believed not the truth but had pleasure in unrighteousness. Sorry I am, that this should be verified in you (in whom otherwise shine many good things) which was spoken of Micha, who hiting a Levite to be his priest, said, Now I know the Lord will be good unto me, seeing I have a Levite to my Prophet, judges 17. 7. 13. But he (good man) was foully deceived, 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 upon a priest, so that he might be trained in the true worship and right service of God, and finding this Levite, He thought to find plain dealing and to be throughly trained in piety. But the Levite seeking his own, and not Michas good, (as is apparent in judg. 18. 20. Who for better preferment theevishly forsaketh him, and did leave him to live and die for him in (his sins) treacherously deceived him; whereof the Proverb arose, Good Micha met 
A proverb.  with a bad Levite, and so lost labour and cost. But if Micha had taken a right course, and entertained a faithful Levite, I mean a rough-tell troth, and a down right reformer of his corruptions) who had withal taught him the truth of God sincerely, then might he justly and upon good ground, persuaded himself that his heart being upright, & his life blameless, it should have gone well with him. And so might you, who brag of your great rabbynesse, and build the houses of your faith upon their words, saying to you, what we say is holy, your case differeth not much from Michaes, for men (as that Levite) be witty; to provide for themselves, and foresee that to please in ticklish causes & matters of conscience, is their best way (which policy when john Baptist could not brook (poor man, he lost his head) & therefore they will (good men forsooth) teach true doctrine but for their sweet & dear beloved sins, 
Mell in or● verba lactis fell in cord fraus in pactis cavek.  as sacrilege, & abusing their Ministers oppressing their tenants, robbing the poor by fine, rents, and unmercifulness, regarding their brave and sumptuous proud apparel, their costly buildings, their excessive diet, with the like vices, which will not soon, nor willingly be forsaken, they shall rot in them ere they will awake them, or fall out with them on God's behalf, or for their salvation, which causeth our chiefest professors who abound in learning, and knowledge, yet still retain their pride, ambition, covetousness, excess, and their old sins unreformed, to be ill spoken of, and their religion and profession not regarded, and how can they: when their Levites reprove them not, but by silence and consent, and further encouragements (as in this matter of sacrilege) give them wished allowance and back them therein, and do they not well deserve their hire? But beloved in the Lord, what dealing is this, to strain gnats, and to swallow camels: to be precise in toys, but to wink at horrible impieties, to stumble at straws, and leap over blocks, truly saith Mr. Perkins on Matth. 5. 43. This is an infallible 
A subtle and false teacher.  note of a false teacher to temper so the word of God to men's affections, and so to expound it, as both the truth of the doctrine and an evil vnreformed life may stand together and thus for Michaes meeting with bad Levites, so if the Lord in time convert them not, many fall to destruction, but if the Levite (watch not over us, let us all watch in every point, we know) to do his will and the Lord will watch, to do us good in this life, and better in the life to come.  
Well I see (will you say) this is an heinous sin, but to make restitution, would undo me and mine. I know God is merciful, I will with Naaman in this on thing pray God to be merciful unto me, I will not restore it, let the Ministers live or starve, if God forgive me, I regard them not: I answer, this is to be like the soldiers, that came to a Church and hearing the people, pray for peace, said, fie pray not for peace, how shall we then live. So you must live, though (as they) upon the spilling of your brethren's blood, yet to cure this frenzy, I will Minister you a better salve for this sore, for prayers are to no effect, while your hands are full of blood, Isa. 1. 10. to 21. and 66. 3. jer. 7. 9 Amos 5. 21. to 25. And it is a book case, first, satisfy the plaintiff, then agree with the King, first put away achan's theft, and then the King of heaven 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. etc. Consider all these quoted Scriptures and deceive not yourselves. Only be not like that young Gentleman, who 
Men will be demned rather than forsake any one sweet sin.  would know what good work to do to obtain eternal life, and when he was told that he wanted but on thing, he would not do it, he stood with and against Christ even for on thing, & so lost heaven and all. Mark. 10. 21. And so we see most men have on sweet sin, as sacrilege, oppression, whoredom, drunkenness, or the like, and in other things are unreprovable, for this on sin, they will with your Siran, 2. King. 5. Pray God's mercy, else to be damned they will not forsake it; as Cain for his hatred to his brother Herod for his brother's wise Elie for correcting his children, etc. And deserved they not worthily to be damned? who when Christ did all things for them, to the spilling of his heart blood; will stand with him for on thing, a worldly, a transitory, a sin, a shame, a damnable and a cursed thing, in the judgement of God, man and Angels. But to the question: first I must say with Solomon, It is a snare or a destruction for a man to devour holy things, and after the vows to inquire, Prou. 20. 25. That is very fearful, it is for men to make again and game, or sport of robbing the Church, vexing and abusing the Ministers overmastering them, with all revile and indignities, as if they were the greatest thieves, and robbers living, unworthy to breath upon earth, and after to inquire if it be impiety, or how for this transgression to break the snare of God's eternal curse, and torments in hell: truly the snare is soon broken by restitution, Numb. 5. 7. Levit. 5. 16. Ezech. 33. 15. This point not I, but Austin thus explaineth saying. Those kind of people be worst of all others 
Epist. 54. ad Maccd 〈…〉 'em.  who desire to be released from the punishment of their heinous offences and yet will still possess the stolen thing to such the medicine of repentance is not available at all, for if other men's goods, for which the transgression was committed be not restored when it may be surrendered, his repentance is not true but counterfeit, but if he deal truly in the matter, let him know that the sin is not remitted except the the●● be restored, 
Object.  etc. Oh will the Churchrobber say: We will repent and will not that serve, God requires no more of any, and are we alone debarred from the general conditions of all the world? Answ. No God forbid, and far be it from me to increase any man's sin, more than the Lord doth, or to cast unnecessary and false scruples into any man's 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 sin, it cannot be called true, but counterfeit repentance. For who can say that a fornicator, abhors whoredom, so long as the harlot lieth in his bosom Isai, willeth the transgressor wash his hands from blood and then come and not before and talk with God, Isa. 1. 16. to 19 and so is it in this case, and this is evident in, Mich. 6. 10. Where he shows a reason that he cannot but smite them, saying, Are yet the treasures of wickedness in the house of the wicked, etc. For as the taking of the tithes doth begin, so the detaining of them continue the sin, and so long as they continue with thee thy sin is unpardoned. Most woeful and lamentable it is to see, what a world of iniquity the subtlety of the serpent hath breathed, and suggested, to entangle and snare poor souls at unawares: we make Queries: and put cases, and beat our brains to deceive ourselves against the day of the Lord: were it not fair easier (omitting this patching) at once and for altogether to forsake sin, and to discharge our souls, and without all Queries or doubts, to be sure of God's blessing in this life, and salvation in the life to come, and not to sell our souls to Satan, for the loan of stolen goods for a moment, and seeing there is but on thing that hindereth thee from thy God; why wilt thou coming so nigh the land of the living, as foolish Hobab 
Levit. 10.  for on sin, renounce thy God, forfeit thyself, and thy family to perdition: which God forbid; on sin made the Angel's devils, on sin expelled our progenitors from paradise, on sin kept Moses, and on sin kept all Israel above 20. year old from possessing the holy land: two only excepted, and will God above these dispense with your one sin of sins, more heinous in humane judgement, than any of the former, and which is more, for the loss of this one capital sin, you shall find treasures in heaven. Oh stand not, nor stick for one sin, what greater infidelity then to distrust our God, willing us to prove him, if he bring our tithe to his store-house, if he will not open the windows of heaven unto us, and pour a blessing without measure? Mal. 3. 10. Else a contrary curse, and what will be the end but bitterness. Wherefore beloved in fear and reverence, put thy case to trial, and prove the Lord if he will not open the windows of heaven to thee, etc. Prove him if he will not multiply thy little unto much, and bless the nine parts more for this tithe, ten times then before, and that little thou now hast remaining, more than all thy former unlawful and ungodly tithes, prove him if he will not send a learned Minister to all parishes in the land, men able and willing to stand in the gap between us and God's wrath, and prove him if with a crown of glory he will not honour them that honour 
Object.  him in heaven eternally. But oh will on say, this counsel is harsh, for a 
2. Sam. 17. 7.  man upon a sudden to strip himself of so sweet a portion few or none can abide it. Answ. So said Hushai in another matter, This counsel is good but not now: yet know what our Saviour said: with men this is impossible, but with God all things are possible, Matth. 19 26. Gen. 
A remedy against sa 〈…〉 ledge.  22. verse 14. Ezech. 37. 1. etc. If thou cannot suddenly do it, then do it by degrees. As thus: first, consider that thou and thy predecessors have gotten your money, you laid out to buy these Abbeys, and appropriations, with increase ten times or twenty times more. 2. Consider the injury and harms you did to the Ministers and people, defrauding the on of his bodily allowance, and comfortable fruits of his calling and labours, and the other of the food of their souls, for both which thou must answer, if amends prevent not in faith and new obedience. 3. Desire God to incline thy heart to his testimonies and not to covetousness and to work in thee a detestation of the price of blood. 4. Confess thy sins to God, and use all means to be reconciled to the Minister and true owner of thy wealth, and as oft as thou canst and need requires, let him gather the crumbs of his own living (which otherwise thou givest to dogs and hogs under thy table,) ever comforting him and renewing thy heavy case thus encroaching upon God's Church and tribute. 5. Lay up and purchase of the overplus a farm else where, and give to God what is Gods. 6. Or if that will not be, become a tenant to God and his Church, and yearly pay the Minister so much as thou reapest above thy pains and charges in gathering the fruits. And fail not to bind thy posterity in all ages, to pay the Church this yearly annuity and holy tribute, but if thou do 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 cruelty and unmercifulness of these transgressors, and the famine and oppression of the poor blind and ●ame of this land, will in time stir up the heart of some Noble Nehemiah, or godly Ebedmelech, to speak to our most gracious Sovereign for redress of this Malady: and so far of this use and remedy.  
Having proceeded thus far in the 
Sect. 12.  first member of watchfulness, for this life present, which in deed 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 every thought, word, and work, we must carefully watch, for under every stone lieth a scorpion ready to sting us to death; and yet to enter to every of these particulars were infinite, I therefore for better discharging of the whole thought to annex a few helps 
Help to watch.  to further you the more cheerfully to undertake this watch with undoubred assurance (the Lord assisting) to effect it to God's glory & your comfort. Whereof the 〈◊〉 help to watch in all our affairs, 
The first help to walk in a general calling.  is for every man to betake himself to a calling, which will keep him from idleness; and many sins, this calling is twofold, general and special: first, the general calling of a Christian is (by all godly means ordained by God) to endeavour to become truly religious, according to the Lords gracious covenant, made and sealed at our Baptism; the reasons why we must make this our calling and daily exercise; is first, for that we are full of impiety, 
Reasons. 1.  original and actual; and so liable to eternal damnation by due desert, unless we labour to abolish it and become godly: and the nature and powerful working of God's religion is such, that as a precious ointment, it perfumeth, sweeteneth, & sanctifieth, with the graces of God's Spirit, the whole man otherwise, is no better than an unsavoury carrion in the nostrils of the Almighty. 2. Then the doctrine of eternal life is so heavenly profound and ample, that we cannot in any sufficient measure, be furnished therewith, unless we make a continual labour and practise thereof, so throughly are we envenomed by the stingings of the old serpent, and overcovered with the leprosy of sin, that we are wholly unnaturalized, and unapt for any, good thing, unless 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 overgrowes with briers and weeds, this is our paradise wherein we must ever be occupied in dressing it, else it will become a desert full of Serpents, hear must we ever be learning else we forget, ever watching else our enemy prevaileth, no sleeping in sin, than the envious man soweth tares among our wheat, no truce with Satan, for than 
The second help to walk in a special calling.  he conquereth, no looking back, then unfit for God's kingdom. The second help is for every man to set and settle himself in a special calling, and honest trade of life, whereby he may get a sufficient maintenance both for himself, his family, and the Church and poor, to God's glory and good of his Church, and this is God's ordinance. Gen. 3. 19 that all creatures should be of some special calling, but man above all the rest, else that he should not eat, 2. Thess. 3. 6. to 13. And the law of equity requires it, that as we enjoy the fruits of other men's callings, they should likewise of ours, and so increase unity and amity as brethren, and this is our paradise wherein we should ever be occupied, else we walk not in the way of all creatures, Satan excepted, who is of no calling, yet neither idle nor well occupied, we walk inordinately, busybodies, troublers of such as walk in the callings, open to all temptations and vanities, and yet therein so conceited and wiser than seven that can render a reason, Prou. 26. 16. And such as at no hand can keep true watch, but ever disturbing and persecuting the watchmen of their souls, excluded from the protection of God's Angels; a graceless generation, and if you observe what heavy judgements befall the wicked, you shall find that they are cast upon them by the hand of God, when they ranged out of their callings as to Samson by Dalila, to David in the matter of Vriah, to I●●as, going to Tharsus, to Peter at the high Priests fire, etc. And contrarily, that most of men's wealrh & prosperity cometh to them by their godly and painful walking in their vocations.  
But because worldlings would cast of their general vocation to embrace this special only: and idlers would not labour but pretend walking in their general calling, both complain they cannot discharge both vocations in on day, and therefore take it sufficient to serve God on the Lord's day, and themselves all the week days. I for satisfaction herein thus as in a diary digesting 
A ditty for Christian watchfulness, In both callings.  order both callings together, and what is spoken of on day's work may be meant and applied to every day. First, than so soon as thou awakest out of thy sleep, stand upon thy watch, and awake to God, for the tempter with his unclean suggestions, is at hand (and know that if our first thoughts be holy after our sleep, we be such, if unpure, we be wicked) then offer to God the sacrifice of prayer for thy sleep, 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 think of all thy sins thou canst call to mind, and the punishments due to them, temporal, as eternal, pray for pardon for them and be thankful for thy happy deliverance from them, by God's mercies, Christ's merits and working of God's Spirit in thee, which thou shalt the readier perform, if thou think of thy death of God's judgement day, of the pains of hell and joys of heaven of the vanities and afflictions of this life, as of the momentany pleasures thereof and how blessed are such, as furthest estranse themselves from them, and draw nightest to God in all Christian obedience. 3. This done, think upon the discharging of thy special calling 
3.  this day, to God's glory, thy soul's health, and good of all men, and the furthering of thy peace at thy death, and of thy reckoning in the day of judgement. These meditations will first keep thy 
1.  mind from bad thoughts, and Satanical temptations: secondly, will sanctify thy 
2.  soul: thirdly, will be forcible 
3.  motives to prayers, and thanks giving, and fourthly, will cause the Lord draw 
4.  near thee, and bless thee and all thou dost this day. Fourthly, rising pray 
4.  alone privately, and then publicly with thy family, and read in their hearing some portion of holy writ, as a matter to meditate upon all the day, which done betake thyself in the name of God, to thy special calling, and if thou think that these circumstances will take away a great part of thy day's work, then rise the earlier, and continue the longer, and so have the godly in all ages done and do, and hear watchfulness showeth itself to be a principal part, to be performed of every Christian. 5. Entering upon thy work, 
5.  be careful to carry a simple godly heart in all thou takest in hand, for if Satan step in, by any corruption to defile thy heart, all the thoughtful streams that from this spring flow will be unclean, and therefore whatsoever thy calling is, set thyself ever in the presence of God, ever fearing to omit any godly duty, or commit any the least thing displeasing his Majesty but ever let the Lord be thy fear. 6. Then in doing 
6.  thy work, beware thou so mind thy private gain, that thou cool not any grace in thee, or quench the Spirit, but do diligently, and painfully thy earthy business, with an heavenly mind, thy heart in thy work ever inditing a good matter, and thy tongue uttering the same to them that are about thee. Seventhly, do thy work skilfully lest it 
7.  turn to thy reproach, do it faithfully, not depending upon the means, but upon God's blessing, do it constantly, not starting from it, and do it cheerfully, using in every 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.  
Eightly, live upon thy trade and not cunning fetches, Prou. 27. 23. Let thy expenses be no more than thy coming in, yet stick not to spend where God and charity requireth, and what remaineth, lay up for supply hereafter as occasions shall require. At meals look up to God, and being as careful to feed thy soul as body, read some part of Scripture, performing some duty of prayer before, and singing some short Psalm after, not forgetting to turn thy fragments into thy Alms basket, thou must not forget to catechise thy family upon saturday, and prepare them for the Sabbath, and after the exercises in the Church upon the Sabbath examine what they learned that day, and then repeat the Sermons out of thy penned notes unto them, and thou and they practise them all the week following in this work be discreet, kind and merciful to thy family, tire not, nor chide them. 2. Do all in season. 3. Be not tedious. 4. Praise and reward them. 5. Keep constantly this order. As thou didst begin the day religiously so end it devoutly, & grieve not as men climbing a steep hill you look backward, so take a careful view of thy actions all the day, consider what thou didst well, and wherein thou fa●l●st or fallest be thankful for the on, and ●ull penitent for the other, and let not thine eyes sleep, until thou be persuaded of the forgiveness of that, and all other thy sin, and look with what devotion 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 bar to shut the evening, and thus watching over both callings, thou canst not in thy worldly affairs sleep nor do amiss. Heareunto may be added a third help, that whereas Satan (a vigilant Bishop in his own circuit as Latimer calieth him) watcheth to do us all harm, as a roaring lion haunting after his prey, we must to withstand his assaults be 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 fight with Satan with his own weapons he is a sophister, dispute not with him in his own Logic, he is an Orator, beware of his eloquence, he is a prince, take heed of his power, but as Satan in his own cause must use his own strength, so we in our cause are to use the Lords strength: and therefore the third help is, to put on the whole armour of God. that we may be able to stand against his assaults: for we wrestle not against flesh and blood, but against principalities, etc. In vain therefore it is for us to go about to defend ourselves with holy water, crucifixes, or relics of Saints or sword, and spear, for as that Leviathan, job 41. 17. ●0. He will laugh thereat, nor with Saints weapons and armour, 1. Sam. 17. 39 44. But with the whole armour (and not a piece) of God, fo● the enemy will strike that part of the body that is naked, and what booteth it to leave on sin and lie open in many, 2. It must be God's armour of his own making and bestowing, for in temptations no learning but Gods, no wisdom, but heavenly can help us, the Lord knoweth the force of Satan's darts, his treacherous ambushments and piercing bullets, and therefore made this armour of huge proof, and able to repel all the battery of Satan's suggestions: whereby we must learn, not to esteem our spiritual fight as a May-game, but as a time of trouble and adversity, wherein we are assaulted by mighty enemies, and oftentimes foiled and wounded, and therefore must be valiant, and not snort in carnal security, that so we may obtain the victory and triumph. 3. This armour must be put on, else what avail the means of 
3.  salvation, if we use nor practise them. 4. We must not be dismated stand to it, 
4.  that is as in the camp every man hath his place appointed him, and his proper colours under which he is to keep him: so all Christian soldiers have their stations, that is, their two vocations (as is above showed) whereunto they are called of God within the limits whereof they are to contain themselves, and not thrust themselves into temptations, and leave their standing, and if we be assaulted not flee away but stand to it, for no armour is prepared for the back, or fly, for that is to Apostate, neither is there hear any mention made of putting of our armour, for Satan is never at truce with us, nor we with him. 5. He showeth what graces 
5.  necessary for a Christian, whereof one is the girdle of verity. For soldiers in 
1.  old time had a broad studded beetle, where with the joints of the breastplate and that armour which defended the belly, loins and thighs, were covered, so should we have uprightness and sincerity of heart, the band of all virtues, in the profession of the true religion of our Lord God. The second is, the breastplate 
2.  of righteousness, whereby is meant a good conscience, true sanctification, and a godly life; this judas wanted, and therefore Satan entered into his open naked heart: Thirdly, Our feet must 
3.  be shod with the preparation of the Gospel of peace; where he alludeth, to the custom of soldiers in former times, who going into the fields strongly armed their legs and feet, with leg harness; wargraves or buskins, to prepreserue them from the injury of the weather, the piercing of briars, thorns, and such other things, as might hurt them, in the way as they marched, and from the violence also of their enemy's blows, when they were encountered; for all which uses, the Gospel serveth, in our spiritual warfare; for they who are armed with the true knowledge thereof, and are assured of the merciful promises therein contained, may safely walk, in the ways of godliness, though they be full of the briers & thorns of afflictions, and persecution. For being prepared for this profession, no thorns of adversity, can flight or h〈…〉 them, the ●eete of their affections shod with the zeal of God's glory. Fourthly, The shield of faith, that 
4.  as soldiers have their shields, to cover and defend their bodies, from the 
1. Pet. 5. 9  strokes of the enemy, so must a Christian, have faith in Christ, 1. Pet. 5. 9 As David fight against Goliath, and this is an armour of proof, to defend us, against 
1. Sam. 17. 36. 45.  Satan's fiery darts, whereby the Apostle alludeth to the custom of soldiers in ancient time, who maliciously 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 pain, and such darts are all Satan's temptations, wherewith he woundeth us, if they be not repelled and quenched with the shield of faith, they will inflame our lusts to sin, and on sin will inflame our hearts to another, till their bee kindled in us a world of iniquity, as in David, judas, etc. 
1. Sam. 11. 5, 6.  So that if we 〈…〉 ll admit one of his fiery darts, they will inflame us to receive another, and so our burning wounds, will torment our consciences, & most hardly admit any cure. The fifth piece of our Christian armour, is the helmet of 
5.  Salvation, which in 1. Thess. 5. 8. Is called, the hope of Salvation, and Rom. 8. 24. We are saved by hope, for as soldiers, when they go to the field, put on their Helmets, to defend their heads from their enemy's blows, so we fight this spiritual battle, must to keep us from desperation, put on hope of victory, and the crown of salvation. The sixth, is, the sword of the Spirit, which is the word 
6.  of God, This is defensive, and offensive, fit to defend ourselves, and offend, repel and foil the enemy, for as a soldier, will not go to the field without his sword, both to defend himself, and foil his enemy, no more must we hope, to defend us from Satan, nor to chase him without God's word, we must fight and fence as did our Saviour, 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 seventh, is prayer so soldiers 
7.  ever pray, and heareby, obtain we strength to fight, and victory over our enemies; Matth. 6. 13. Luke 22. 40. 46. (and in Exod. 17. 11, 12. Sword & prayer bejoined together.) The eight, is watchfulness, as soldiers do in the field, 
8.  who by night, as by day, are in danger, at unawares to be assaulted by the enemies, and seeing, Satan knowing his time to be but short, redoubleth his forces and watchfulness to destroy us, we must semblably, redouble our care and watchfulness in seeking to prevent his force, malice, and subtlety. Hear we have, the Panoply of a Christian, who thus armed, with constant, sincere, and upright faithfulness of heart, in his general and special calling, leading an innocent godly life, keeping in all things, a good conscience, not fearing to profess, and preach Christ, yea to die for the truth of his Gospel of peace, Rom. 10. 15. continuing zealous for his glory, having faith in Christ, with assured hope of salvation, carefully, and wisely using the word of God, to defend himself, and repel Satan's temptations, praying to God, with watchfulness and perseverance, cannot fail, but win the prize from Satan, not that we trust, so much in the armour, and means, as in God himself, who blesseth the means. 
The fourth help. To make mutual conjunction between pastor and flock.   
The fourth help, for Christian watchfulness, is in all matters, great or small, (if they be of any importance, or concern salvation, or damnation) to use the aid, direction, and counsel of the watchman of our souls, and to suffer, no shadow of dislike, to weaken, much less break, the mutual conjunction between us and our Pastor: which point, though it be not regarded, but of few, (for what faithful Minister, is almost any where reverenced, and respected, of his own flock; yet it is more important, than many be aware off: for if you will observe, the reason, why men be so sleepy in their Christian watchfulness, and why Satan, so foully and fearfully, devoureth millions, who never thought of any such mattor, you shall find the principal (if not the only) cause to be this; that they love, nor fancy, nay hate the watchman of their souls, and affect better, by many degrees, strangers than them, and so straying from their own fold, are to often in the ruff of their spiritual pride, caught in the briers, and devoured of the roaring lion, by pastor (that you be not deceived) I mean, their learned and painful preacher, and not any dumb watchmen which I reproved above) though they can allege, many reasons, for their vagaring, for 〈◊〉 the sluggard, is wiser in his own conceit, than seven men that can render a reason: Prou. 26. 16. This I take to be 
Satan's subtlety that preaching shall do the people no good.  a secret subtlety, and an exceeding deep fetch of Satan, who as ever he laboureth, to sow tares in Christ's wheat field, Matth. 13. 25. And to transform himself into an Angel of light, 2. Cor. 11. 14. And when he doth most mischief (as in tempting Euah) will not be seen to have any hand in the work, Gen. 3. 1. So hear most s●ily and wylely he poureth out, all his poison, to inuenome, and destroy (if possibly it might be) the whole body of Christ's Church, and that under a visor of piety, and the holy communion of Saints, and who would think it? For, he 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 salvation, to every one that believeth, Rom. 1. 16. And beholding, how the Lord, daily thrusteth labourers to his harvest, whereby Satan's forces, are much weakened, and kingdom ruinated, yet, he being in this case, unable to stop the Preachers mouths, or people's ears, deviseth to weaken the power of the word, in pastor, and people, first by traducing the Ministers good name, and labours, then by deceiving him, of some parts of his maintenance, or troubling him in law, etc. Which sins as they be practised but in few places, and by the worst sort of the people; and therefore the malady cannot be universal, but is soon extinguished, but rather by infusing (I wot not how, but to our sorrow we feel it) a general dislike, and cause less suspicion, and distrustfulness between pastor, and flock, and so by degrees dissolveth all holy fellowship and conjunction, between Minister and people, for on the one part, the godly painful Preacher, seeing the stubbornness, and waywardness of his charge oppugning his instructions, and admonition; and (as it were of purpose, to despite him) to set up disorders, and for all his labours, for their reformation, to follow their own ways, hereupon he persuades himself, the people love not, nor regard him, nor his teaching, nor yet any pains he takes with them, further than stands with their lawless lusts, howsoever formally, they give him, civil salutations, & plausible terms of courtesy, yet in secret, they traduce, and censure him, and his doctrine, whereupon being discouraged, and cast down, as taking his seed sown upon stony ground, he hath no heart, to recall them from their sins, but finding familiarity to breed contempt, and truth hatred, he weepeth in secret, wisheth he had never come among them, but either fled with jonah to Tharsis or 
jonah 1. jer. 9 1.  had with jeremy some secret cottage, to finish his days in, and never to preach to them in the name of the Lord. And so eating up his heart with sorrow, estrangeth himself from them, giveth over his watch, taketh his best course, to be to live to God and himself, and as for his charge, to deal with them, a far off, in general points, and as it were at the staff's end, as they can, and will abide handling, being a contentious and unthankful people,) and so, if they peerish, they peerish; the fault is theirs, and it is long of themselves: and thus the power, soul, and strength of his ministry is quite brooken, and lieth without life in the dust. And because he would do some good, and get some comfort, of his ministry he busieth himself in other men's charges, and so stealeth the hearts of the people, Absolon-like) 
2. Sam. 15. 6.  from the lawful Pastor, to himself; with thanks, and amends, (to say no more.) His people, on the other side, not abiding any admonition, much less reproose, at a Minister's hand, contemned, distrust, and suspect both his doctrine and dealings (being men of malicious and base minds) deeming, he doth all in subtlety, and of hatred, to rule them, and set up new orders, and so abridge them of the old customs; and albeit, he otherwise be an honest man enough, yet is he to holy for them, for by his too often preaching, they find him already an enemy to their peace, good neighbourhood, pleasures, and profits, and ever and anon in his doctrine, girding some, riding and deriding others, ●awning upon his sect, and favourites, disquieting poor honest men, and therefore is not for them, they would give the best sheep they have, to be rid of him, if not, they will be to hard for him, do what he can, etc. Thus they cease not all, to grow on an head against him (as sheep when on runs to the water, all the rest will) to censure, carp, and scan all his words, trace his steps, pry into his private and public carriage, wrest all to the worst, and in what they can, meet him at every stile, and though his learning be good, yet they would, he would follow it himself, and hope to find on day to be fully revenged upon him, for his wrongs to them, honest quiet men, and if there be any wicked Gentleman in the Parish, to him will they flock, to open their griefs and crave help, and counsel to drive away their Parson, who in adivellish hatred, to all Ministers, and secret emulation, (taking all honour, and reverence given the Minister) to be taken from him, and that (if he be patron) thinking if he could ferret him out, to get all to himself, and put in a dumb dog, for seven pound a year stipend, to murder the Parish, and teach his children too, and what cares he, He can make friends, toward all blows, thereupon (in colour to gratify the people) he will play Achitophel, and plod all he can against him, be it true or false, all is on, and these pernicious sots will swear to any thing, so that he tell them what it is (for memory sake) that they must swear unto: and so will he not cease, first secretly, then impudently with open forces, to assault the tired Minister, either to expel him, or to bring him under his ferula, to speak nor do no more, then will stand with his worship's pleasure, (forsooth,) or if he cannot bring him to this slavery, yet, (to keep him in continual trouble, sorrow, and vexation of spirit) will set the whole Parish against him, will favour, and applaud every on that speaketh or doth any thing against him, will joy, and solace himself, when any gibe, jest, mock, flout, slander, or abuse the Minister any way, and be a bitter enemy to every on, that liketh of or speaketh well of their Preacher, and so will not spare, to turn the hearts of the people, wholly from him, that his Ministry shall never do them good, whiles he liveth; which is all the devil himself would have them do, and is so true, that it cannot be denied at all neither do I speak all I know herein; the Lord give them repentance speedily, for otherwise, the blood of all their Parishes, & the Minister's blood also whom they thirst after, will be required full dear at their hands, yet they this while, are jolly and jocund, and think, they do God good service, in persecuting, 
joh. 16. 2.  and murdering his Saints, and are sorry, they cannot find some heinous accusations against them, to dispatch them out of this life, which is plain wilful murder in heart, whereas they ought to do them all good, deliver their own souls from death, and blood guiltiness, and use all means to bring the people, whose goods in great measure they possess, and whose bodies do them all service they can, to the knowledge and obedience of God, being themselves foremost in the work, and not thus show themselves religious in nothing, but in persecuting the Ministers, and turning the hearts of the people, from hearing and obeying God's word. The Lord open their eyes, to see their sins, and make them truly religious; else remove them from his Church and Ministers, etc. Now Satan having thus far, infused his poison, to Minister, and people's bosoms (as we to our shame, and sorrow see it in to many places,) the holy conjunction between the Pastor, and the flock, from this little sparkle, of suspicion at first, is quite, and for ever dissolved, and they (as man and wife) quite divorced, and separated in heart, and loving affections. And therefore, I would have my faithful Christian, to be exceeding watchful against this malady, and to suffer, not so much as the least shadow of dislike, to arise between him, and his Minister, else all the exercises of religion, executed by his Minister, for his salvation, shall become distasteful, and loathsome unto him, for which contempt the Lord will bring an heavy curse upon him, for treading underfoot, his ordinance, and who will then absolve him, and therefore, to prevent all mischiefs, and Apostasy, or Atheism, let him instantly pray the Lord, against this rupture, and strain himself against all dislikes, or reports, to love his pastor, as his father, to honour him as God's servant, to reverence him as his guide to eternal life, and think nothing he possesseth to good, for him no more, than did the Galatians, who received Paul, as an Angel of God, yea as Christ jesus, and if it had been possible, would have plucked out their own eyes and have given them to him. Gal. 4. 14. 15. And sure it is, that never was their godly man, that hated his own Minister, but ever his feet were beautiful to him, never was bad man that loved him, and therefore deserved the dust of their feet to be shaken against him, and so let my watchman prefer his own Pastor, and in heart sincerely (as a chaste matron her husband) embrace him aboue all other, how learned, or godly soever, and never depart from him, to hear any whiles he teacheth, let him have his due honour and desert for deserving best, meet it is he should be best respected & it is meet it is, that he that hath the wintering of them, should have the summering; for in time of plague or greatest troubles, when the flatterers forsake thee, yea and in death itself he must stick unto them) and that the gifts which his parishioners (in a pharisaical spirit) bestow upon strangers, who do them l●tle good be given as an overplussadge unto him, to cheer up his heart, and encourage him in his vocation, and so ever in all his meetings let him have the chiefest place, and acceptance, and so should you win the Pastors' heart, and cause him cheerfully watch over you, for your good, and be careful, with all his cunning, and power to direct you in your private watchings, so that if you slept in sin, he would awake you, whereas your strange teacher, will rock you on in the cradle of security, if you strayed from Christ's fold, he would turn you home and not run with you, if he followed noisome lusts, he would sharply reprove you, and not wink thereat, or glance a far of, that you should not perceive it, if you sinned of ignorance, he would instruct you, if of negligence, he would call upon you, if of infirmity, he would direct you, if of malice, he would rebuke you, and so meet you at every style, that you should not depart from the Lord, if he conferred with you, it should be about our sins, if he advised and persuaded you any way, it should be to your salvation, where you did well, he would commend you, if amiss, be sorry with you, if things fell out crossly with you, he would advise you, he would rejoice at our prosperity; in your adversity he would comfort you in your sickness, and deepest disdresse, he would be our faithful physician, if ye mourned he would weep with you, if ye lived he would live with you, if ye, died to do you good, he would die with you, and would ever, as well by night as day, pray God for your peace, and praise the Lord for appointing him watchman over so gracious and thankful a people, when as by forsaking and contemning him and his Ministry and following strangers, you shall cause him neglect, you and the rest of his flock eat up his heart with sorrow, leave you open to all assaults, of Satan, the world and sin, and finally, draw God's judgements upon him and you. But of this more elsewhere.  
But to draw to an end, for endless would it be to me, to recite all the helps the Lord provideth to assist, and uphold us, in this holy watch; for who seeth not, how God watcheth over us, in every good work, to prosper us therein, than his Angels, attend upon us, all his creatures in heaven and earth favour, and to their power help us, the 
The fifth help. All things help us to watch.  law directeth us, the Gospel comforts us, the Magistrate (whose life the Lord preserve) shieldeth us, the Ministers instruct us, the godly confer with us, all God's Saints pray for us, the time inviteth us, being peaceable, so that we may safely repair unto the house of the Lord, and every of us, in these halcion days, (the Lord be highly praised for it) are freed from all lets, and perturbations, so that we need not go in fear of the enemy, nor read in fear, nor pray in fear, as in the Marrian days, when none could read a good book, but still at every period, they must be looking about, to spy, if any came to look, and to accuse them, so that their state, was not unlike the jews, returning from captivity, Who were fain 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 own shadow) thou mayest securely sit under thy vine, and pick up the food of thy soul, in peace, and work leisurely with both hands, because the Lord himself protecteth and watcheth over thee: so that no sooner art thou tempted by Satan, or alluréd to sin by his members, to leave or forsake thy watch, but forthwith the Lord of Hosts sendeth forth his spirit, his Angels, his graces, and all his creatures, as troops of soldiers, and an army royal to aid and assist thee, yea with united forces, to fight for thee, and so to compass, and keep thee that thou shalt not give over thy watch, nor disgrace thy holy profession. And to give instance, in some on temptation; as for example, in whoredom: If (as was joseph) thou be solicited to adultery, 
Gen. 39  and so to cut thyself from the Lord, 1. Cor. 6. 15. And depart from thy watch, and to open the gates of thy soul, for sin and Satan to enter in, and rob thee of thy chastity, and all other graces, and so make thy soul an habitation for devils, Matth. 12. 45. Thy danger is great, and hear (as a virgin in 
Gregorius Nazianzeus Orat. in Cyprianum.  danger to be deflowered, Deut. 22. 24. 27.) must thou mightily cry to the Lord, for present help, else thou art undone, now (the Lord hearing thy prayer) forthwith sendeth out his army royal to rescue thee, as thus. Before thou yield to the temptation, he granteth thee time sufficient to deliberate, whether to yield, or not. In which time, steppeth in God's law as thy chief counsellor to dissuade thee, condemning adultery 
Exod. 20. 14. Heb. 13. 4.  to hell, and commending marriage as honourable: next in the neck thereof all to mind God's plague, the executioners of the sin, threatening Gods curses, in this life death and eternal damnation in the life to come; this past, God's fear frighteth, and terrifieth thy very soul, and spirit, which causeth the soul, with all the powers thereof, to quake and mourn within thee, and thy conscience utterly to condemn, and accuse thee, than Christ sendeth his spirit, to mind thee of his sufferings, and holy covenant, the Gospel 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 ruin to accuse thee, the torments of hell, as flames of lightning flash in the eyes of thy soul, hell itself gapeth for thee, the watchman of thy soul thundereth in thine ears, crying, stand in awe and sin not, thy profession proclaimeth high treason against the Almighty, Christian fortitude encourageth to constancy, the shame of the word, and the preservation of thy good name, deter and violently keep thee back, the defiling of thy bed, abusing thy wife, blemishing thy posterity, make thee ashamed, the love of God, of his word, of his image in thee and her, of the Church, and of heaven dissuade from this frenzy, yea chastity in treateth thee to refrain from this uncleanness, the filthiness of the fact, and the troop of sins accompanying it, cry shame upon rhee. Finally, all creatures in heaven, and earth (Satan, and reprobates accepted,) call unto thee, to imitate their obedience, and loyalty to thy Creator, Redeemer, and Sanctifier, and not to break his covenant, damn thy soul, forfeit thy Baptism, and not receive the grace of God in vain: see then how God himself by these helps, and many more, is a present defender of thy chastity, even of this one gracious virtue, and in the midst of thy temptaon, opening thee away to escape with joseph, 1. Cor. 10. 13. And as of this, so of all other graces, and of the whole man; blessed be God evermore, for his continual & constant watch over us all both in life, and death: And therefore beloved, thou being thus compassed with a cloud, yea with all helps in heaven and earth, be not wanting to help thyself: be sober, watch and pray, let nothing hinder nor trouble thee in this holy course of life, nor yet discourage thee, but cheerfully go on in this watch; set thyself ever before the Lord, walk with thy God, let thy chiefest & only care be, while thou livest here, how daily, and evermore, to pass the time of thy peregrination here; according to God's holy will revealed in his sacred Word, and so constantly and faithfully persevering unto death, the Lord will give thee a crown of life, Reuel. 3. 10. which the Lord for his Christ's sake grant thee, and me, Amen. And so far of watchfulness for this life.  
Having discoursed hitherto how we 
Sect. 13. The second part of Death.  ought to watch over ourselves, during our lives, thereby to live according to God's holy will, and to be beloved and blessed of God in this life. It followeth 
Transitio.  next to exhort my vigilant Christian to watch and wait for Christ's coming to judgement, to receive at his hands, the Crown of glory, laid up as the price and reward of a godly life, according to Paul's exepctation, saying; I I have fought a good fight, and have finished my course, I have kept the faith; from henceforth is laid up for me the Crown of righteousness, which the Lord, the righteous judge will give me at that day, and not to me only, but unto all them also that love his appearing, 2. Tim 47. 8. And Peter saith, Feed the flock of God, etc. And when the chief Shepherd shall appear, ye shall receive an incorruptible Crown of Glory. 1. Pet. 5. 2, 4. This than should be my Christians next Watch, were it not that there lieth a sore and narrow bridge in the way for all flesh to pass over; and that is death, the mean and limit between life and judgement; for so we read, It is appointed unto men that they shall once die, and after that cometh the judgement. Heb. 9 27. This is inevitable, and none, be he never so wise, foolish, strong, weak, ancient, rich or poor, or be he what he can be, shall escape, but he must die, Psal. 89 48. and 2. Sam. 14. 14, and therefore it is called the way of all the world, josh. 23. 14. This is the set ordinance & inviolable Decree of God, that every one that cometh into this world, cometh upon this condition, charge, and arrest, not to have any longer rest, stay, or abode here; as have the trees which are fastened here by the roots, but quickly to pass away, as doth the sliding and running water, and then for ever to depart, so soon as it shall please the Lord to call for him hence: so that of all terrible things this is the most fearful, this is the last act of the Tragedy of man's miserable life to kill him dead, and look how Death leaveth us, so shall the last judgement find us; for in this act Satan winneth or loseth all: and to aggravate the matter, Death is not only implacable, sparing none, which caused the Heathen (though otherwise over-superstitious) never to sacrifice to Death, because it 
Orpheus in 〈◊〉.  would be bribed by no offerings nor prayers, but uncertain is his coming; for we wot not when, where, nor after what manner it cometh, but often when we least look or wish him, when we are worst provided, when we would feign yet a little dress our lamps, & buy the oil of Grace, then cometh he in post, and most terribly vexeth us to the renting of soul and body, and how in the very agonies of Death, or in the point of our departure out of this life, he handleth us, further than we see with our eyes, which is doleful enough, we cannot tell, and therefore cannot to any purpose command & charge the watch. In other cases we are enlightened by the word, and our own experience concurring. here the word is silent, and experience have 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. joh. 11. 44. Acts 9 40 and 20. 10. nor yet Mat. 17. 3. spoke a word, nor left any thing in writing concerning the state of such as departed this life in that moment, neither what apparitions they saw at their last expiration, nor what temptations, what accusations of Satan, what manner of appearance before Christ's tribunal sear, how acquitted, how condemned, which if they had, then should we have 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 all men die, some soon, some late, some after one fashion, some after another, but all full of sorrow and heaviness, as every one that goeth to the house of mourning may perceive it stands us much on hand to watch for it, and in all places, & at all hours to be ready appointed for it, that watcheth us in every place, & at all hours of the night, as day, to kill us: neither booteth it us to waste our goods on Physicians to keep us from it; for albeit they promise fair, yet they & their babes die as soon as others, our lawyers cannot in this book-case plead, no not for their own lives, no King so wealthy, no Samson so stout, no horse so swift, no spear so long, no armour of proof so sure, but as the Behemoth & Leviathan, 
job. 40. 41.  he scorneth all. Therefore to prevent all the hurts & harms that accompany Death & such as die unprepared, I gather this doctrine.  
All Gods children, must whilst they live 
Doct. 5. To prepare for Death.  here (seeing they know they must die) be exceeding careful to watch and wake for Death's coming, whensoever it be, lest it come suddenly upon them, and so surprise and take them away unawares and 
Proofs by Scripture.  unprepared: the proofs be in Isa. 38. 1. The Lord said to Hezekiah by Isaiah, Put thine house in order, for thou shalt die, and not live. And this did all the godly Fathers before their death, as Abraham disposed and provided for his children before his death, Gen 25. 5. 6. Isaak & jacob blessed their children, Gen. 27. and 48. and 49. so did Moses bless the twelve Tribes, exhorting them also to serve the Lord: and the like did joshua, Deutr. 33. Iosh 23. and 24. and David did the like, providing further for the Temple and the functions thereof, 1. Chron. 22. to the end of that book, that God might be served after his death, better than while he lived Abraham, jacob, and joseph, had an holy care for their burial, Gen. 23. and 49. and 50. Simon and Paul desired to die in peace and be with Christ our Saviour, and Steven commended their souls to God, forgave and prayed for their enemies, etc. Then Moses desired God to teach him to number his days, that he might apply his heart to wisdom, Psal. 90. 12● This also by a voice from heaven is confirmed to be a blessed thing, as Reu. 14. 13. Blessed are the dead which hereafter die in the Lord, even so saith the Spirit; for they rest from their labours, and their works follow them: And contrarily, how fearful it is to die unprepared, we see in that Corn hoarder, who when he made most account to eat, drink, take his ease, and be merry, that night his soul was taken from him, Luk. 12. 15. to 23. Reasons ratify 
Reasons.  this truth likewise.  
1. All our former watchings over 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 man's life is subject unto, if here we make shipwreck, we are undone for ever; for what availeth it to live godly, and die wickedly? not one jot, as Ezech. 18. 24.  
3. At our death time Satan is most 
3.  subtle, busy, and fierce, to overthrow our faith; for if now he prevaileth against us, he hath gotten his wished desire, but if now he be vanquished, he is out of hope ever to prevail, and so layeth down the bucklers at our feet for ever: therefore stands it us much on hand to watch, and for want hereof many go merely to the pit of perdition.  
4. Death by this premeditation and 
4.  preparation will be more welcome unto us, for dangers foreseen are less grievous.  
5. I shall more easily contemn this world, by often thinking that I am a 
5.  stranger in it, and abstain from many sins which otherwise I would commit, and will repent of all my sins committed, and omitted, and the rather, because all God's Elect did so and were saved and so shall I.  
6. God commands us to watch, for commanding us to watch for the day of 
6.  judgement, he will have us make a godly death, for as we die, so shall we be judged, and therefore must be watchful, and pray much for a godly end.  
7. If we perform this duty, many 
7.  commodities accompany it, if not undoubted damnation to all that die in sin unrepented; for death in itself is the way to hell to the wicked, but to the godly a portal, by which the soul passeth out of the frail body to heaven; or is as the Angel that guided Peter out of prison, and sets them at liberty, Acts 12. 8. 9 whereas to the wicked it is a cruel Sergeant to arrest and cast them into prison. 
Sect. 15. Use 1.   
The first use serves for instruction for my vigilant Christian, how he is to watch general and special for death: The first general care whereof is, in leading 
1  a godly life, and then shall he be sure of a godly and blessed death; for eternal life, hath three degrees, one in this life, when a man leads a new sanctified heavenly life, and can say truly that now he lives not, but Christ liveth in him, Galath. 2. 20. and this all such can 
Observations for preparation to die well.  say as do unfeignedly repent, believe, and obey, justified from, and sanctified against their sins, and have the peace of Conscience, with other good gifts & graces of the holy spirit, which are the earnest penny of their salvation; The second degree is in the end of this life at our death, when the body goeth to the earth, and soul to God; the third at the last judgement, when body and soul reunited do jointly enter into eternal bliss, and of this first watch, I have spoken in the first part before.  
Then secondly we must watch and be 
2.  in readiness for the second degree of eternal life, even for death; for man goeth to the house of his age, as Eccles. 12. 5. that is, towards his grave, and therefore must prepare for it, and labour to pluck out of our hearts that erroneous imagination, wherewith every man naturally blesseth himself, thinking so highly of himself, that though he had one foot in the grave, yet believes he 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, old age to come upon them unexpected, but who compelleth them thus falsely to conclude? So if any complain of Death's unlookedfor approach, we may answer, Who bade them be so foolish, as not to look for him? Cruel and unmerciful 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 near them, though all the world should be destroyed; and seeing this natural corruption is in every man's heart, we must daily fight against it, and expel it out; for so long as it prevails, we shall be utterly unfit to make any preparation for death, but will be like the foolish debtor, that keeps no account of his debt, and then marvels how the Creditor should remember to demand it: thou hast owed this debt ever since thou wast borne, and before thou wast borne, and is it strange, that now, after some years past, thou art called upon 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 readiness.  
Thirdly, we must labour to meditate often and seriously of our death, and of the state of the dead whereunto we all hasten; for rich & poor shall lie down alike in the dust, and the worms shall cover them, saith job. chap. 21. 23. to 26. but because one self-love and world inesse is so great, that we account nothing so bitter and untoothsome, as the meditations of our departure, as Ecclus. 41. 1. O death, how bitter is the remembrance of thee to a man that liveth at rest in his possessions, unto the man that hath nothing to vex him, and that hath prosperity in all things, yea unto him that is able to receive meat: and therefore let us strengthen this practice with prayer, as did David and Moses, Psal. 39 4. and 90. 12. so we may be enabled to resolve ourselves of death continually, for how soever by a general speculation we think sometimes something of our ends, yet unless the spirit of God be our Schoolmaster to teach us this duty, we shall be never able sound to resolve ourselves of the presence and the speediness of death, for he alone must lighten our minds with knowledge, and fill our hearts with his grace, that we may rightly consider hereof, and so esteem of every day and hour, as if it were the very day and hour of our death. So the dangers foreseen will be less grievous, and we shall more easily contemn this world, with the vanities thereof, and keep ourselves in good fashion, (according to the Proverb, Remember the end, and thou shalt never do amiss, Ecclus. 7. 36.) and approve right Christians: for (as saith Gregory) The life of a Christian is nothing else but a continual meditation of Death; and as a watchman ever thinketh and looketh for the enemies coming, and therefore will not sleep; so must we often meditate of death, and make account that every present day shall be our dying day, and every night our bed to be our grave: and so for that remnant of time we have to live ever walk in the fear of God, and so he shall never need to fear Death, who by a godly life hath given due entertainment to the fear of God.  
We must not only be every day willing 
4.  to die, but be ready with oil in our Lamps, esteeming every day the last day of our lives; which that we may the more cheerfully do, we must endeavour before death come, to pull out the stings of death, that is, the power & strength thereof, by true repentance and faith in Christ jesus. Samson was soon vanquished when the Philistines found where his great strength lay; and thou mayest put safely a serpent in thy bosom, if thou pull out his sting, so take sin away which is the sting of Death, then may Death (as a Bee without a sting) hum and buzz about thine ears, but not harm thee: wherefore if we would live when we are dead, we must die to sin, and to the world and flesh while we are alive, and not omit these duties.  
1. To humble ourselves for all our 
Duties. 1.  sins past, confessing them wholly against ourselves, and in prayer crying instantly to God for pardon of them.  
2. For the time to come, to turn to 
2.  God, and to carry a purpose, resolution, and endeavour in all things to reform both heart and life, according to God's word.  
3. We must ever believe in Christ, by whom the sting of death is taken out, for they only fear Death, who fear and doubt whether Christ died for them; if then Death hath been slain by Christ jesus, then now to the faithful it is no death, but a sleep, a separaration, a passing from the world, and a going up to God, a disjoining of the soul from the body, Philip. 1. 22. 23. joh. 13. 3. and a consecration (as if we said) it is a solemn ceremony by which the faithful are wholly consecrated and dedicated unto God, to the end that hereafter they should render unto him, no other sacrifice, nor exercise, but to sing and set forth the praises of God, & to sanctify his holy name, and so it is called Baptism also; for that by Death we pass (as Israel through the red Sea and jordan) to the Holy Land of the living: for the thing that maketh us most fear death, is, that we behold it in the mirror of the Law, which sets it forth unto us under a shape, and show that is very fearful to look unto, and under the form of a Sergeant, armed with the anger and wrath of God, and accompanied and guarded with all the threats and curses of the Law, against all those that violate & transgress the same, who cometh violently and implacably to serve his writ to arrest us, to appear before God's high Tribunal, (all excuses set apart) and to receive the sentence of damnation to hell fire eternally, without ease or release, bail or mainprize; which dealing of Death is so terrible to the flesh and soul of a sinner, that the very remembrance of it is exceeding bitter to a man that is soused and soaked in the pleasures of this world; for it now flattereth none, regardeth no persons, weigheth not friendship, careth not for rewards to look unto, but in imagination is very grim, ugly, and cruel, and killeth downright without mercy where it hitteth, and who can abide his coming. Now to free us from this sight, fright, and fear, we are to behold Death in the mirror of the Gospel, stingless, disarmed, and conquered by Christ, and so swallowed up in victory for us his Beloved and Elect.  
5. Seeing then that the sting of death is sin, and that the power and force of every man's particular death and judgement lieth in his own sins, we must herein be exceeding watchful to spend our time and study in using all good means, that our sins may be removed and pardoned; for see how many sins be in thee, so many stings of sin be in thee also, which wound thy soul to death: therefore let not one sin remain, for which thou hast not humbled thyself, and repented seriously: and if we will live eternally, let us begin to live that eterna'l life before we die, which is the first degree of eternity. Let us now rise to a new life, by the first resurrection, that we may have part in the latter, Reuel. 20. 6. and now labour for saving knowledge, that we need not be Catechised on our deathbed. Now labour we for true peace of conscience, that we be not to agree with our adversary when we are arrested, and when it is too late, we having nothing to pay, yet we see to our sorrow, that of all business this is least respected, much care is for the tenement the body, little for the tenant the soul, and least for the Landlord Christ jesus. But such as hasten not their work, show they look not for their Master, and they that take no care of paying their rent, show they despise their Landlord, to their own loss, hurt, and confusion.  
6. Study, and exercise daily the Art 
6.  of dying, most men lay how to live 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 inferior and subordinate cares and affairs of this life: therefore let us invre and accustom ourselves daily, by little and little to die before death come; for he that leaves the world before the world leaves 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 run a race, exercise themselves before in running, that they may get the victory, so should we begin to die now while we are living, that we might die well in the end; so Paul, 1. Cor. 15. 31. said, that he died daily, not so much for that he was daily in danger of death, by reason of his calling, but for that in all his dangers and troubles he enured and exercised himself to die; for when men do make the right use of their afflictions, and endeavour to bear them patiently, humbling themselves as under the correction of God, than they begin to die well: and to do this indeed, is to take an excellent course. He that would mortify his greatest sins, must begin to do it with small sins, which when they are once reform, a man shall be able more easily to overcome his miseries; so likewise he that would bear the cross of all crosses, namely death itself, must first of all learn to bear small crosses, as sickness, troubles, losses, which may fitly be termed little deaths, and the beginning of death itself, and we must first of all acquaint ourselves with these little deaths, before we can be able to bear the greatest death of all. Against the afflictions and calamities of this life, are as it were the Harbingers and purveyors of Death, and we must first learn how to entertain these messengers, that when the Master shall come, we may in better manner welcome and cheer him.  
7. As many as be able to do any 
7.  good service, either for God's glory or his Church, or Commonwealth, or to any private man or woman, because his departure hence is uncertain, and the night of his day draweth on, he must hasten with all speed to do it, lest death prevent him, and it be laid to his charge, so that he lose his reward, for this point note, Eccles. 9 10. john 9 4. Galat. 6. 10. And he that hath care to spend his days in well-doing, shall with much comfort & peace of conscience end his life, for he that labours for the good of others, shall be beloved while he is here, and lamented when he is gone; but such as only make work for themselves, as hogs at the trough, both live without being desired, nor beloved, and dying are never miss, nor lamented. Let us then do all to God's glory and men's good, and thus far of our general watch.  
Next follows our particular watch for death, as thus.  
So soon as we feel sickness seize 
The particular watch for death.  upon our bodies, then is it high time to begin our particular watch and preparation for death: where,  
1. We must consider whence our 
1  sickness cometh, even by the special providence of God; and the cause of this affliction is our sin, as Lam. 3. 30. Mich. 7. 9 Math. 9 2. john 5. 14. Wherefore is the living man sorrowful? Man suffereth for his sin, and though there be no other causes of our death, yet sickness comes ordinarily and usually of sin: and therefore speedily must we make a new examination of our hearts, and all our lives passed, & say with Israel: Let us search and try our ways, and turn again unto the Lord, Lamen. 3. 40. and so labour to be reconciled unto him in Christ, though we have formerly been long assured of his favour.  
2. We must make a new confession unto God of our new and particular sins, not forgetting the old, specially the sins of our youth, and ignorance before our calling: and thereto. Thirdly 
3.  make new prayers, and more earnest than ever before, with unexpressed sighs and groans of the spirit, and that for pardon of the same sins, and for full reconciliation with God in Christ. In the exercise of these three duties stands the renovation of our faith and repentance, whereby they are increased, quickened, and revived: and the more sickness prevails in the body, the more should we be careful to put them in ure, that spiritual life might increase, as temporal life is decayed, then are we to forgive, and desire to be forgiven of all the world, specially of our own Minister.  
4. If our pains and sickness discourage us, we 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 us while breath is in our body, but to exhort, persuade, encourage, answer our doubts, pray with us, and for us, help us in our fears and temptations, and (as a Bride for her Bridegroom make us ready, attiring us in the wedding garment, and robes royal, for the marriage of the Son of God: neither must their godly neighbours be now absent, but as they have been formerly privy to our godly lives, so if we accuse and condemn ourselves, they must testify the truth of us, further than the Ministers knowledge extends, and so comfort and set them as eye and care-witnesses of our former life, in assured hope of undoubted salvation.  
5. And because no godly means 
5.  must be omitted to preserve life till God take it away, the Physician's skill is not to be refused, observing this order; that where the Divine ends there the Physician must begin, and not contrarily; for let us never look for health in body, until we have a faithful and sanctified soul, desiring God to bless the means he useth for us, which we truly cannot do until our Consciences persuade us of the pardon of our sins.  
6. This done, let us set our souls in 
6.  order, and see how we stand in the favour of God, and so shall we die more voluntarily, quietly, and patiently, and let us labour that our sins die in us, before we die in the world: and consider we, what an excellent thing it is for us, to end our lives before our deaths, and in such sort, that at that hour we have nothing to do but to die, and that then we have need of nothing, no not of time, nor of ourselves, etc. but sweetly and comfortably to depart this life.  
7. This sanctified preparation will 
7.  cause us, not only joyfully and cheerfully to depart this life, but withal (in full and hopeful assurance of a glorious resurrection) First to commit our wives 
1.  and children, and people, unto the protection of Almighty God, to receive them at his hand in his b●essed Kingdom again. Secondly, then to render 
2.  up to the Lord, our special callings and talents, with their well-occupied increase. And last●y, (as to the best keeper, our bodies, life, and souls) beseech his Grace, as he in mercy and of his unspeakable love gave them us, and all temporal and spiritual good things with them; he will now in like favour and mercy receive them again, and keep them safe for us until the day of judgement, and then bestow them and himself upon us, & grant we may ever be with him, and he with us.  
8. In the last agony of death we must 
8.  draw unto us all strength of body and soul, & now in this ●ast combat quit us like men. As 1. we are to rest by faith upon 
1.  the present favour & mercy of God in Christ, persuading our hearts & souls, that now, Neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be aby to separate us from the love of God, which is in Christ jesus our Lord, R●m 8. 38. 39 and so plucking up ●●r broken hearts, show ourselves to be that which long we laboured for, viz. to be true Christians. 2. Then let heart, 
2.  tongue, and voice be employed only 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 deliverance from them, for a godly end and a joyful receiving, and conducting of us by his holy Angels, unto Abraham's bosom, yea, endeavour to dye praying; for now our weapons be but prayers & tears, sighs and groans, misery must ca●l for mercy, and let our last words be, Lord be merciful to me a sinner: Lord jesus receive my soul: Come Lord jesus, come quickly. And thus with our ●iues let us break up our watch. And thus far 
A Diar●, o● We●ke●worke for preparation to die.  of our watch against Death: yet there be, that for better keeping of a true watch, and performing of this most necessary necessity thoroughly, contrive this preparation unto a week's work, or weekly Diary, sorting for every day of the week unto themselves certain devout exercises and meditations, so as though they were to die presently, that day; as thus: The first day of the 
1.  week, they wholly spend in this meditation, that they are morta●l and must die; and therefore they so use and dispose of the commodities of this life, and their callings, as though before night they must hence, labouring to obey that commandment of Christ, Luk. 12. 35. 36. Let your loins be g●rt about, & your lights burning: And ye yourselves like unto men that wait for their Master when he will return from the wedding, that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants whom the Lord when he cometh shall find waking, etc. and so, set their house in good order, for they must die. The second day 
2.  they spend in meditating upon death, the precedents and horror thereof, to whom they willingly yield, yet so, that by faith in Christ, true repentance, and renewed obedience, they sweeten the ta●t sharpness thereof, whereby they shall be able (they doubt not) cheerfully & comfortably to drink of this cup, Math. 20. 22. 23. The third day they think 
3.  upon their sins, and with broken and contrite hearts confess them to the Lord. Psal. 32. 5. 6. 7. and that with such vehement fervency of spirit, & earnest sweeting agony in soul, as if within that day or hour they should by death be attached. 
4.  The fourth day, with their greatest devotion, and most careful preparation, they come to the holy Communion, which they call viaticum, and so victual themselves therewith for relief in their journey to heaven, joining thereunto the reading and preaching of God's sacred word, applying the same to the present purpose, so nigh as may be, suiting and agreeing with Christ's last Sermon in the Chamber before his death, john 13. and 14. 15. and 16. not without prayer, and praise to the holy Trinity. I he fifth day they spend in meditation and prayer, for the more lively and effectual 
5.  working of God's holy Spirit in their hearts, the better entertainment of God's sacred word in their souls, and opening of their eyes to see their weakness, wickedness, and accursedness, and for wished power to overcome all temptations assaulting their souls, specially at their death-time. The sixth day in all humbleness of heart, and ferventness 
6  of devotion, they pray for a spiritual death, wholly, heavenly, free from all doubtings, grief, temptations, or fears, with an infallible sight of the Son of God, in some, though small manner, & most comfortable feeling & apprehension of the joys of heaven, & contempt of this world, with the perfect fulfilling to them of all God's promises, made to them for the life to come; and that whatsoever holy duty is in them wanting, by ignorance, or weakness, the holy spirit of God would suggest unto them, and supply, that so the whole glory might be the Lords, and to them in life and in death, Christ should be advantage, Phil. 1. 21▪ and that walking through the valley of the shadow of death, they should fear nothing; for the Lord would be with them, and his Angels safely conduct them to Paradise. The 
7.  seventh day they give hearty thanks to Almighty God for the innumerable benefits bestowed upon them, spiritually and temporally, beseeching his majesty to continue the same so far forth as he seeth expedient for them, vowing to make the rest of their life (if any part be remaining) a perpetual Sabbath unto the Lord, until they be translated to his kingdom, where, with all his Angels and Saints they shall solemnize an everlasting jubilee: then, this day they use a deep meditation and repetition of all the exercises of the six days going before, and to every of these days, they select certain fit Psalms and prayers, etc.  
And thus according to my skill have I charged my watchman in the best manner I could devose, to prepare for death; and when I have done all, I find myself unable to find the depth of this principle for want of experience, which I cannot learn until I die myself: Only this I know, that albeit this watch be unreprovable and necessary for all Christians, yet (as we see in a Master of Fence) if a strong champion set upon him, he will soon set him out of all his fence, and make a fool of him; so if Death assail us above our nature and strength, we will soon 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 ever to lead a godly life, and keep a careful watch, annexing to the first observations, this weekly Diary, and that circularly, that is, week after week to renew it, to our dying day, and then (to both) to desire the Lord himself to watch over us, else all will be in vain, when we have done all, we are so weak and corrupt, yea and ignorant of this way by Death's door to Heaven, but if the Lord assist us with his holy spirit, we shall not miss of a prosperous voyage; for if God be with us, who can be against us? and questionless he will be with us, if we carefully keep this watch; and though we know not the way, further than with our eyes we see it, yet he knows it, and every balk, and temptation, and stumbling stone, and will both put in our hearts how to answer every temptation, 
Acts 1●. 〈◊〉.  and (as Peter out of prison) will lead us safely that nothing shall let us, for his own Names sake. And therefore let us confidently stick unto the Lord, and he will stick unto us, for he hath said, I will not fail thee, neither forsake thee: josh. 1. 9 Heb. 13. 5. Luk. 22. 43.  
The second Use serves to put us in 
Use 〈◊〉 To put us in mind of Death.  mind of Death; for seeing it is thus convenient & profitable for us to watch against Death, and so dangerous, and pernicious to forget death, until it suddenly taketh us away unprepared, we must subscribe to the judgement of the godly, and also of Heathen writers, who would have man's life to be but a meditation of Death, because it meeteth both young & old at every stile, and for that nothing is more dangerous nor comfortless to any, then at an unawares, full of sin, and full of the world, to be arrested by Death; for if thou look about thee, thou shalt find Death painted in every place and work thou dost. And therefore think upon it, not as thou wouldst of a thing that were to come, or some devised figment, but even as God's messenger now present; and withal, not as a thing appertaining only to others, but belonging to thyself: The Indian Gymnosophists, called Brachmanes, 
A good example.  were so careful to make their lives a continual meditation of Death, that they had their graves always open before the gates of their houses, to the end that at their going out, and coming in, they might ever be mindful of their passage to death: and this house of earth, (to wit our graves) is the school of true wisdom, 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 jezabel shining gaily at a window, and not the miserable and extreme parts of her, which (after her body was eaten up of dogs) God would have to remain whole, that thereby, as in a figure we might see, that the world is another manner of thing indeed, than it appeareth in show, and that we should in such wise consider the face of it, as also to be mindful also of the extreme griefs & sorrows, wherein the glory of it endeth. 2. King. 9 30.  
1. Let us then prevent this misery, 
The commodities of thinking upon our death.  and think on our death, for this will first make the proudest Peacock ●ay down his fairer feathers, so often as he thinketh upon it, though he prick them up again when he draweth his eye from this glass.  
2. It will make us serve God sincerely, the fear of whom is the beginning of wisdom. Mariners while they sail peaceably, give themselves to all riot and disordered excess; but when the tempest beateth into their ship, and death is before their eyes, they cry mightily to God: so we, rocked in the cradle of security, as in a ship, glut the forbidden fruit; but stricken in adversity, loathe this life, and labour for a better.  
3. The memory of Death causeth us to know that none of these things can be called ours, which we cannot carry with us out of this world; and therefore while we have time, we should do all good with them we can.  
4. In what calling soever a man be, he cannot choose but deal uprightly in most things, if he do but remember he must die; for what ambitious man would be proud of his honour and offices, seeing he must die, when all honour, wealth, and glory shall forsake him, and another shall step in his room as proud as he, and when his glass is run out, another shall succeed him, etc. until Death catch all as fish in his net: and to what purpose should I hoard money, or purchase Lands, etc. seeing that Nakedness shall be my last end, job 1. 21. Of the want of this consideration, arise all errors & deceits; for who wou●d have a spark of presumption to sin, that knew his end shortly to be 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 persuaded the grave should become his Palace: or brave himself in braveries, considering he shall be turned (he knows not how soon) out of all, yea out of house and home, in a poor winding sheet. Therefore (beloved) let us adhorre all vanities, which do but make us unwilling to die, and open the gates of our souls to all our spiritual enemies: a rule in policy it is, to watch and ward that City which is besieged round about; and such as would keep their cities in flourishing estate, must ever be watchful, as if their enemies 
Hannibal adportas.  were at the gates: so our Saviour, seeing that we have enemies on every side, and that Death, the terriblest enemy knocketh at our gates, & foreseeing the danger might come of our sleepy security, commendeth to his Church, and commandeth watchfulness; and therefore let us not be wanting to our own salvation, but ever desire the Lord to grant us this grace, to number our days aright, and above all, to persuade our faithless hearts, that we cannot here long continue, but must die.  
The next Use serves for comfort against 
Use 3. Not to fear Death.  the fear of Death; for, 1. If against the coming of Death we be watchful, and every way prepared (as is above said) then need we not fear Death, for than we shall die in the Lord, and the Angel, and God's Spirit pronounceth from Heaven, 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 works follow them. If then it be a blessed thing to die in the Lord, we need not fear it; for all manner of sear presupposeth some evil and danger, for we are not afraid of a good thing, but affect it offered us, and receive it cheerfully. If then we 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 town be well furnished with victuals, (as was Babylon, which was provided for twenty years, as writ Xenophen and Herodotus) though the town be besieged, the people within are secure, but being unstored, quaketh for fear, whence we may judge of what importance it is, to prevent dangers, and be well prepared in time; for that which astonisheth many at their death, is, that they are suddenly taken at unawares, and unprovided, and this makes them unpatient, and to cry for some respite, to make them ready for Death, that is, the Lord must stay for them still: but let them watchfully prepare for Death, and wait for the Lord as is meet, and say, Come Lord jesus, come quickly.  
2. The unprepared want faith; for had they never so little faith, it would free them from this fear, and would animate them against all terrors, as Psal. 46. 1. etc. for as the body, so long as the soul remaineth therein, liveth; so man, so long as Faith abides in his soul, needeth not fear Death, no more than we fear sickness, whiles we enjoy perfect health, or poverty while we abound in wealth.  
3. There is no fear of death, where there is no sin; for sin is the cause that God depriveth us of life, but the vigilant and godly, in time pull out the stings of Death, and in Christ their sins are covered, and not imputed unto them, Psal, 32. 1. 2. Rom. 4. 7. and they sin not, 1. john 3. 9 yea now, to them death itself is slain, and swallowed up in victory, by the death of Christ, 1. Cor. 15. 54. 55. 56. foreseeing that the prick or sharpness of Death is sin, and the power of sin is death, jesus Christ hath accomplished the Law for us, and thereby taken away the sting of Death, so that it shall never hurt us any more, and so to us death now is no death, but an entrance to life.  
4. God is ever with the Elect in their troubles, and will not for sake them, and though they walk in the valley of the shadow of death, they will fear nothing, Psal. 23. 1. 4. Gen. 46. 4. Luke 22. 43. he being with them, how can they fear; to say nothing, that he is in league and covenant with them, to do them all good, and to remove from them all harms and hurts, as Isa. 43. 1. etc. Fear not, I have redeemed thee, I have called thee by name, thou art mine, when thou passest through the waters, I will be with thee, and through the rivers they shall not overflow thee, when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee, etc.  
5. Death is but a passage or way to life, which now is so broad and smooth beaten by all God's Saints, that a man may blindly, in the dark, tread it without stumbling.  
6. Such as die in the Lord, rest from their labours, and their works follow them: and what labouring man after his day's toil and travel 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 subject, and shall sleep as in our beds, and what a bliss is this, specially to the godly, who of all others in this life be most miserable; for they are subject, not only to the common calamities of this life, as of sickness, poverty, losses, etc. but also besides these, the world doth hate revile & persecute them, & that so bitterly and extremely, that many of them be imprisoned, racked, and tormented, and cruelly put to death, as Heb 11. 36. etc. and 2. Cor. 11. 23. etc. So that to them it is a great happiness to rest from their labours, and yet to rest from their labours by Death, is but a part, and not perfect bliss or happiness; for then a labouring Ox, or travelling Horse were happy when they died, yet they loathe & tremble to die: but they that die in Christ, have another increase of happiness, for they enter into glory, and their works, that is, the reward of their works follow them: for they shall be in everlasting joy, why then should Gods children fear death, seeing it is an end of present evils, and a beginning of felicity eternal.  
7. Death bringeth us in glory to see God our Father, and jesus Christ our sweet Saviour, and the Holy Ghost our sanctifier, of whom we have seen nothing hitherto, but his portrait described by the Prophets & Apostles, which one thing ought to move us more than any thing to desire our dissolution; for if the Queen of Saba came so far to see Solomon, and to hear his Wisdom, how far should we go to hear a greater than Solomon, Luke 11. 31. Saint Austin wished he had lived to see, Roman triumphantem, Paulum praedicantem, & Christum in carne: but those sights were nothing to these in the highest Heavens, where Christ with all his Angels & Saints triumph in glory; for now shall that blessing of our Saviour in Luke 10. 23. be perfectly in us fulfilled, viz. Blessed are the eyes that see the things that ye see; for I tell you, that many Prophets and Kings have desired to see these things which ye see, and have not seen them, etc. the only contemplation of whom, will make us fully content, and will damp and take from us, the remembrance and sense of all other profits and pleasures whatsoever. Then with him we shall see all the Angels, Patriarches, Prophets, Apostles, Martyrs and Saints of God, who have in all ages excelled in virtue and godliness, with all the holy Preachers, who shine as the Sun and Stars in the firmament of Heaven; 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 lived before him, as Agamemnon, Aiax, Ulysses, etc.  
8. By Death our souls shall be separated from our bodies, and made more free and capable of the profound mysteries of God's Hierarchy, and Heavenly Kingdom: for then the veil being removed from our eyes, and (as Nazianzen 
Nazianzens saying of the joys of heaven.  writeth) Our heavenly souls no longer pressed down by our earthly bodies, we shall see the Lord face to face, and know him as we are known, 1. Cor. 13. 2. and plainly behold that which we now worship; for them shall we enter into the sanctuary of our God, even to the Holy of Holies, & there will God show unto us, (as to his entire friends) the whole glory and riches of his house and blessed kingdom, and keep nothing back from us. Blessed Death, wilt thou not make haste to come and conduct us thither, for thou art the wholesome Physic which curest us of all diseases and afflictions, and by casting us into, and under the earth, liftest us to the highest heavens, to live with God for ever.  
9 Death is to us the beginning of life, which Epaminondas a Heathen, at his Death could see, saying to his friends, 
Epaminondas his saying. Ignatius.  Be merry, for now I begin to live, and so Ignatius, Now I begin to be Christ's Disciple) so then in truth, death is life, and the life we here lead, is but a limping death, only the one and the other are masked under false visages; for (as writes Chrysostome) Our life which is full of misery hath a fair visor on, which causeth fools to love it, and Death, which is the beginning of life, hath a foul visage to fright boys and fools, which causeth it to be feared and hated for want of wisdom and true judgement, but take off the mask, 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 Nativity. (I mean in respect only of temporal good and evil, prosperity & adversity, else not) for by our birth we enter to sorrow, and by death end it, and go up to God, wherefore in old time Sepulchers were built in Gardens, as joh. 19 41. not only among our sports to put us in mind of our ends, and so to use the same moderately; but also to teach us that joy and pleasure is a consequence of death, and an entry to God's Paradise of pleasure: and therefore let us live to God, and Death shall not hurt us.  
The fourth Use serves for terror to the wicked, who hearing of this early 
Use 4. Of terror. Object.  watch and preparation for death, will none of it, they be not so foolish as to defraud themselves of the comforts and delights which God gave them with the frightful thoughts of ghastly death: this would be able to fright a fearful simple body out of his wits, and to draw honest neighbours to desperation, and what needs this pother? shall not we be saved as our neighbours, and what do we desire more? doth every man so as you say, or shall all that prepare not so as you prescribe, be damned? our fathers, nor forefathers ever taught us any such matters, and we will not, nor desire to be better than they: as for you, ye be uncharitable men, God forgive you. I answer: here is a great deal of good stuff pact together, if we had time to undo and consider it. But in the mean while, know ye that we desire nothing of you more than the Lord exacteth of his dearest children, and therefore not to be trodden under foot by you; for we live not by examples, but by the Laws of the Almighty, whereunto all men ought in all humility be obedient, before father, or life itself, neither is here any thing pressed, but what yourselves know to be requisite, and could wish ye did, if you (as many and most men do, and you must) lay upon your deathbeds, knowing & feeling what they miserable men do. Yet if you refuse this diet as over tart, take then your own, no man will blame me for giving you good counsel; and because I give you over, yet follow wise Salomon's advice, and that the rather, for that without compulsion, you often, of your own accord, use it, viz. Go to the 
Go to the house of mourning.  house of mourning, for there is the end of all men, and he that is living, taketh it to heart. Eccles. 7. 2. where he would have all men bestow sometime daily to think what pressures and agonies shall assault us at the hour of death; and for the better consideration hereof, he would have us go to the house of mourning, (and not of banqueting) and there behold a man dying, and that we should mark the heavy accidents, and painful passions of that hour, 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 coming to the house to visit thy neighbours, there shalt thou see a very sick man, forsaken now of natural heat, 
Eccles. 12. 2 to 8.  his senses without much moving, his face like lead, the bowls of his eyes sunk in his head, his mouth full of phlegm and some, his throat rattling, his tongue swollen, his neck winding every side, his breast beateth and panteth for life, ready to burst for pain, the veins 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 be shortly in thyself, Imagine that thou lay upon thy deathbed, that thy Physicians had now given thee over, thy friends and kinsfolk stood weeping & wring their hands about thy bed, unable to help or comfort thee, but rather augment the grief of thy departure, and thou the while speechless and helpless: O how dreadful 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 gulf of calamity, neither honours assist thee, for thou must leave them with like vehement smart as thou gottest them, with greedy desire, and bad conscience thy wont delights breed within thy soul, that neverdying worm, and never-quenched fire: what counsel wilt thou here take, who formerly hast refused all good counsel, couldst not abide to hear of death, no more canst now, to go out of thy body, will be too intolerable, to abide within is impossible, to defer the time (to end thy will but until to morrow) will not be granted, death is in poast-haste, now art thou abashed that thou didst not watch and prepare for this hour: Oh hadst thou wist, but it is too late, now thou criest, fie, fie upon thy brutish behaviour, and now for fear & horror wouldst flee from thyself; for then shalt thou see thyself beset with horrible monsters, that is, with thine own sins, which (as furies) pursue and hedge thee in, all the time past shall seem unto thee as the twinkling of an eye, but the time to come, endless, pitiless, and remediless; so that thou mayst truly say, The snares of Death compass me round about, and the pangs of hell got hold upon me, and I shall find trouble and heaviness, etc. Psal. 116. 3. 4.  
But return we to our sick man again, whom unexpected Death frustrateth of all his counsels, and could not come in a worse time; for now he curteth off violently the webs of all his devices, and with one pellet overthroweth all his castles built in the air: then cometh in the Physician with his; It will not be, think (good sir) no longer of life, you must be gone: These be heavy tidings, than his sorrows shall be unspeakeably increased, when he recounteth with himself, that his body, which now hath some life in it, shall after an hour be deprived of sense, life, spirit & soul; for if it be an hard matter to be pulled away from these things which no doubt so nearly toucheth man, how bitter (I pray you) will be the separation of the body from the soul; for such two loving familiar friends (which have always lived sweetly together) cannot be divided without unspeakable grief, if the Ox do commonly low and mourn when his yoke-fellow (which was wont to draw with him) is taken away, how will every one of us mourn, when the soul shall be separated from the body, and as Satan in our life time, set forth to him God's mercy, & nothing but Mercy, hiding his justice; so will he now extenuate his mercy, and press his justice to draw him to desperation, so that now all his sins which he in his life-time committed, unrepented, & with so great facility, shall violently at once rush upon him, as an armed host of bloody enemies, which with open eyes, he shall now to his shame and damnation behold; oh how heavy and grievous will they then seem to be, which formerly we●●-so sweet & pleasant. Thus the soul fighteth with painful sickness, heavy temptation, and fear of God's judgement, with many mo● troubles, temporal as spiritual, at one instant on man, a sick and a dying man, not woting whether to turn himself, nor yet what shift to make; for if he look upward, he seeth the sword of God's justice; if downward, his sins accusing him; if to the time past, all his vanities passed like a shadow; if to the time to come, eternity itself, and what shall he do? recoil to the body he cannot, longer to abide in this sort, he shall not be permitted, but forsaking God in his life time, shall be forsaken of God in Death (if repentance prevent not) and thus in the end, the soul removeth 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 us escape the sting and bitterness of this Death: for the true wisdom of man is, to measure all his actions by the squire of his short life, and so to go through all temporal affairs, that he lose not the eternal, and if some small loss of goods or preferment take away our sleep, what should the meditation of assured death do? should we not do as in games of activity at Olympus, exercise ourselves some five years before, that in the day of trial, we might win the prize, so we should now consider all inconveniences in death, and against the game day be sure to get the prize, and go to heaven, let forewarned be fore-armed.  
The fifth Use serves for comfort for 
Use 〈◊〉. To pull out the stings of Death.  Gods elect, who take warning betimes, & hasten to prepare themselves against this fearful guests coming, & to take away all frights & fears he brings with him, meet him half the way, not to entreat for their lives, (as Shemei did David) 
2. Sam. 19 18.  but to justle with him ere he come to his full strength, to pull out all his stings while he (as Samson) sleepeth: and as we see when bloody wars be at hand, such as doubt of the victory, betake themselves either to a foreign country a far off, or to some noble man's service, who is the general and commander of the whole field, & so escape. And so use wise men, seeing it impossible for them to escape death and judgement, they take godly courage, and with all carefulness prepare for his coming, and when all this is done, seeing he is like to be too hard for them in this combat, they in time betake themselves unto the service of the Lord of life and death, who will not see his servants at any hand miscarry, and if they believe in him, though they were dead, yet should they live, and whosoever liveth and believeth in him, shall never die, john. 11. 25. 26. for though death (as an armed man) assault them, to the separating of their souls from the bodies, yet all this shall to them turn to the best; for Death now having no further Dominion nor power over them, departeth as a dastard cur that hath bit one of his Master's sheep, yet not slain it, whereby the shepherd tendereth it the more: and man thus torn, is not slain, but dismembered a little, but the shepherd of our souls will recover and fully cure it: and in the mean 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, until he awake him up to life, never to die any more; and as for the soul, his Angels shall carry him to Abraham's bofome, and what looseth he now by this combat, for though he be over 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, & judge of all other days, the trial and touchstone of our life, the last Act of the world's comedy; for if we die a godly death, it honoureth all our actions, but if an evil, than it defameth and deformeth them all, yea the death of the righteous (that is of every believing 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 us converted into a sweet sleep, and our bodies shall lie in our graves as in a doulne bed, freed from all dangers, cares, vexations, and temptations, and is the compliment of the mortification of our flesh, and we now are freed from sin.  
2. They are blessed that die in the Lord, they rest from their labours, and their works follow them, Revel. 14. 13.  
3. It separates us from the company of the wicked.  
4. It seateth us in heaven, where we shall see God face to face, & jesus Christ in his glory, which sight so ravisheth the holy Angels, that it is the fullness of their contentation, as Psal. 16. 11. Thou will show me the path of life, in thy presence is the fullness of joy, and at thy right hand there are pleasures for evermore. Yea this far surpasseth Salomon's royalty commended by the Queen of Saba, 1. King. 10. 1. 8. 9  
5. It puts us in possession of all these benefits that Christ hath purchased for us, Psal. 126. 5. 6. for so ong as we are in this world, we are saved but by hope, Rom. 8. 24, but when we die, we shall fully enjoy them: a joy it was to the Israelites, after their long bondage in Egypt to enter into the land of promise, so to a Apprentice to be made free, much more to us to be set at the liberty of the sons of God in heaven.  
6. If there were no death, sin would never end with us, but we should be ever▪ filled with iniquity, our sorrows and labours would never forsake us, but we should be ever in soul and body most miserable, if we died not, who would regard the death of the soul, nor prepare against the day of doom.  
7. It openeth unto us the gate of heaven, ever since we were borne, we have been sailing to this Haven, and now being within sight of it, we row backward from it: yet no Sailer, beaten with tempestuous waves, but would be at the haven: no traveller passing dangerous ways, but would be 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 utter all her griefs and gripings it sustained all this while, I suppose, that not only we ourselves, but the very Angels would be astonished and wonder thereat, and every 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 wilful death, whereupon Ptolemy the King forbade him to dispute further thereof in the Schools, Cicero in Orat. & lib. 1. ●uscul. quaest. Yet (will you object) by dying the godly lose many a good 
Object.  thing, and the doing of many excellent works: then to the godly, Death is still an enemy, filleth us with terrors and diseases, renteth the soul from the body most grievously, causeth our bodies to rot in their graves, and be converted to worm's meat, and then to dust and ashes: then the grave is the land of darkness and solitariness: then death driveth us out of our vocations, & out of God's Church, and deprive us of all worldly comforts, and brings us to judgement: all and every of which are distasteful and fearful to God's Saints.  
Answ. All this is true, and we may 
Answ.  thank Sin and Satan for it; for had we not sinned and yielded to Satan's temptation, Gen. 3. we should not have tasted of Death nor misery, but Sin brought God's curse into the world, and specially this; for the reward of Sin is Death, and do we marvel that it (as a cursed ship is over-laden with cursed merchandise) nay, we all may thank God it is no worse with us, yet see God's mercy wrapped secretly in his heavy curse: for 1. though Death be our implacable enemy, yet is he disarmed and vanquished, and swallowed up of life, and though bodily death remains unto God's children: for the exercise of their faith, patience, etc. yet all that makes it fearful or grievous, are removed, prevented, or changed and altered to the better, for none of these can hinder us from serving the Lord, and calling upon our God. 2. Neither can our dissolution, 
2.  divorcing soul and body, impair our bliss, nor sever us from Christ; and this parting is but for a time, the while it resteth in hope. 3. Though the body see corruption, yet never destruction, 
3.  but ever we expect a day of restitution. 4. Though we lie buried, yet the 
4.  memorial of the righteous shall be blessed. 5. Though we be out of our earthly 
5.  calling, yet are we in an higher and more honourable service among God's Angels and Saints in the Church triumphant. 6. And though we be deprived 
6.  of earthly contentments, yet our exchange is with greater advantage in heaven. 7. Death cannot be uncertain 
7.  to them that know they must die, and daily provide for it: and as for judgement, we will watch and provide for it, but woe to the unprepared. 
Use 6. For thankfulness in delivering us from the second Death.   
The last Use serves for thankfulness to God, for this unspeakeble mercy to us, as in all other, so namely in this, that whereas we all, the sons of Adam had violated Gods sacred Law, Gen. 2. 17. and brought death eternal upon our souls and bodies, Rom. 5. 12. etc. so unspeakable was the love of our heavenly father to us, that to deliver us from this body of Death, he gave his only begotten Son to suffer Death for us, and to be made a curse for us, to redeem us from the curse of the Law, Galath. 3. 13. and changed this second eternal Death, to a temporal momentany death, making it now the gate of eternal life, and albeit that so also this temporal death seemeth, and is the greatest and most grievous and terrible of all temporal plagues and torments, and the strength and end thereof, so that thus yet it is intolerable to all the sons of Adam, the Lord hear also, for his son's sake mitigateth to us his Elect, this first death also giveth us his spirit and grace to pull out by degrees the stings thereof, that it shall not hurt us no more than a Scorpion that embraceth us about, the sting being pulled out, and withal giveth us Christian fortitude in this last combat, to gripe with and overcome death & the terrors thereof, and which is chiefest of all, not only sendeth his holy Angels in that agony to comfort us, and to be about our beds and paths as he did to his own Son, Luk 22. 43. but is with us himself in this trouble to comfort and to deliver us. Psal. 23. and 41. 3. and often to the greater comfort of such as survive, filleth our hearts, while we be hear, with joy & gladness, and with an unspeakable heavenly light, and feeling of the very joys of heaven, whereby Gods blessed Saints, are in this case, so far from fears & terrors, that having faithfully and blessedly passed, all temptations of Satan, and relics of sin, which be their afflictions, they as men and women rapt to the third heaven, desire, and cry for death pray heartily to be dissolved, and be with their Christ, their Lord and their God, and when death cometh with his last stroke, to finish his work, then is he most welcome, and most joyfully received, and entertained by them. The Lord hereby, putting a plain difference at this time, between the death of his holy and elect saints, and the reprobates, as Psal. 37. 37. Mark the upright man, and behold the just, for the end of that man is peace, etc. and the end of the wicked shall be cut off. The Lords name be glorified ever, for this unspeakable gift, and all others in Christ, Amen. And so far as now of our watchfulness for and against Death's coming.  
The third kind of watching, concerneth 
Sect. 16. The third part. The sense.  our preparation against the day of judgement, and how to be then with comfort discharged, and so enjoy life everlasting which depends indeed upon the other two former watches; for if we during our abode here, live godly, and depart hence (well prepared) in the fear and favour of God, it cannot be but we shall be well prepared for judgement, which is nothing else but the just reward, or due punishment in the life to come; for the things acted or committed in the time we lived here. And this care likewise must be thought upon in this life, and as our preparation for death: so this for life eternal is a forcible motive to lead a godly life, and faithfully to occupy our talents, until our Master's return from receiving his kingdom, Luke 19 13. 15. as we see in faithful and trusty servants, who in their Master's absence will be careful to give the servants their portions in due season, and themselves to be found well occupied, Luke 12. 42. etc. but if they hear of their Masters return shortly, they will afresh see that all things be in good order, that they be not blamed in any respect, but if they receive tidings that he approacheth, and is at the doors, now they use a third onset; oh how now they bestir them 〈◊〉 how they sweep the house (though swept again & again before) they make up the beds, dress and trim the chambers, and what not? that so they may be freed from all blame, receive their Master with joy, and be of him commended and rewarded. So, though Gods Elect be through the whole course of their lives, and for death also very watchful, that so they may be approved of God, (come he when he please to judgement) yet if by God's messengers they be advertised that his coming is by infallible signs at hand; then they prepare and trim their lamps a fresh, and so use to the two former, a third more special watch, and so a threefold Cable will not be soon burst, and thrice blessed are those servants whom their Lord when he cometh shall find so doing, Luk. 12. 43. which being so, ay, out of this third member and sense of my text arise this doctrine.  
Whosoever will escape the dreadful sentence 
Sect. 17. Doct. 6. Prepare for Christ's coming.  of condemnation in the day of judgement, and be received to eternal glory, must most carefully watch for our Saviour Christ jesus coming to judgement. Before I descend to the proofs of this doctrine (so little respected of many) I will show the 
The necessity of his doctrine.  necessity thereof, that so my godly Christian may be persuaded more carefully to stand upon his watch. As first there is not a more effectual Doctrine to rouse the sluggard from his deadly security and sleeping in sin, then to blow in his ●are, this fearful trumpet, to call him to judgement, and in time prepare for it: no man almost so dead in sin, but will be awaked at this Alarm. 2. Who seeth not the sensual licentiousness of this age we live in, that they neither regard heaven nor hell, but (as an horse to the battle) rush upon the pikes of all wickedness with greediness, and therefore aught to be put in mind and terrified with God's judgements, & alured with his promises for the ●ife to come. 3. A book case it is, that all must die and come to judgement, Heb. 9 27. Rom. 14. 10. 12. and 2. Corinth. 5. 10. 11. as thou tenderest then thy salvation, 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 extinguished; for thy body shall but rest and sleep a while in the grave, and for that term of time, thy soul shal● be carried into a region of weal or woe. And in that thou art a Christian, believe this article of the Christian faith, that thou must in body and soul rise & come to judgement: and therefore prepare for it, & that now, for it is high time, and thou hast idled overlong, and it is over-late to make any delay. 4. Satan, man's deadly enemy, labours to hide from us this day, so fearful, and fain would persuade us that there shall be no day of judgement, and prevaileth with all Mockers, Sadduces, and Atheists his scholars, though he can never persuade himself therein, which makes him believe and tremble, jam 2. 19 and though it be, yet it is not in haste; for the days 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 have respite to say his prayers, or cry Lord have mercy upon me, and mark it (will Satan say) i● thou shouldst entertain 
N●te Satan's policy to hinder the said. 〈◊〉 full.  such frightful meditations of death, of hell, of judgement, etc. they would deprive a man of all worldly comforts, & make them weary of their lives: therefore needful it is for them to know how it is likely to far with them, if they repent not, and I would that but the very remembrance of that day, which is so fearful to Satan, that it causeth him to fear and tremble, and which should make rich men weep and howl, jam. 2. 19 and 5. 1. were deeply infixed in our hearts, and then should it not greatly need to call upon them, once, twice, & thrice to watch, for then every man would be a Ninivite, jon. 3. 6. and would at every temptation remember this counting day, whereas now (alas) no sooner is the thunder-clappe of Gods temporal judgements passed, but with Pharaoh their hearts be hardened, with Israel they repent of reformation, and with hog and dog return to their weltering 
jer. 34. 16 2. Pet. 2. 22.  in the mire, and to their old vomit, as though there were no God, no heaven, no judgement, no hell. 5. The world is wholly drowned in infidelity, Luke 18. 8. and needs must be convinced thereof, and drawn to repentance, faith, and new obedience, that we all may cheerfully meet the Lord in the clouds, and be saved. 6. The due meditation upon this day, will enforce us to contemn the world, and all the vanities thereof: Seeing than they must be fired, and we judged for abusing them; he that believeth this will soon contemn all present vanities, and hasten to future felicity, and ever will be thankful to God for giving him this warning, to pull the stings of that day out of his conscience before doom's day come, that so that day be not terrible unto him, but a joyful wedding day, translating the nature of it, from a day of judgement, to a day of redemption, & converting it from the door of hell to the blessed gate of heaven. 7. This doctrine of the last judgement, is moreover in sundry respects profitable: for,  
1. It will stir us up to serve God sincerely, without hypocrisy.  
2. It will cause us survey our lives, and judge ourselves, that we be not judged of the Lord, it will also pull down our pride, and loath the best thing that will hinder our reckoning in that day.  
3. It will cause us make no more account of this world, then of an Inn, or baiting-place, and to joy that we have occasion to leave it, and the vanities thereof.  
4. It is God's day of redemption, and our year of jubely, to warn us to enter into the possession prepared for us before all worlds. Thus of the premises we see that this watch appertaineth to all men, and that none must refuse this so necessary a work.  
Now this Doctrine is proved true and sound, and is confirmed in Math. 24. 42. 
Proofs.  and 25. all. etc. Mark. 13. 33. out. Luke 12. 35. to 49. and 17. 20. out. and 21. 25. to 37. john 5. 27. etc. 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 us to watch and prepare ourselves for this great day. This is figured in Exod. 19 as the Lord commanded Moses to sanctify the people against the third day: so Christ bids 〈◊〉 against doom's day. 2. as God gave signs of his coming, so did Christ. 3. as Moses brought the people to meet the Lord, so the Angels gather the Elect to judgement. 4. as the people 〈◊〉 the thunders and trumpets, so shall they fear in that day. 5. as God then delivered the Law, so then will he judge the violaters thereof. 6. as that day wa● for the good of the Elect, (so will this be to). Reasons enforce this Doctrine.  
1. Because the judge himself commandeth 
Reasons. 1  us so to do, Luke 11. 28.  
2. God's justice & mercy calls for this 
2.  day, to punish the wicked, and crown the godly.  
3. The Lord sundry times, and after 
3.  diverse manners forewarned us hereof; as 1. by pronouncing the sentence of Death, for sin, before it was committed, Gen. 2. 17. 2. by often repeating the same sentence in the Law, Deutr. 27. 26. 3. by the evidence of every man's conscience, summoning (as it were) all men to appear at the day appointed, before the great judge of all the world, joh. 8. 7. and 1. john 3 20. 21. Rom. 2. 15. 16. 4. by his special temporal judgements, that figure it as upon the old world, Sodom, Babel, Canaan, etc. 5. by many signs and tokens, forerunning and presaging the same. 6. by delivering his talents to be occupied until his coming again, Luk. 19 12. 7. 7. by the word of God warning all to judgement.  
4. The ends for which Christ cometh 
4.  to judgement, justify the same: as 1. for the glory and praise of his justice, for all eternity. 2. in respect of the complete fulfilling of Christ's three offices, And then shall he deliver up the kingdom to his father, when he hath put down all power, rule, and authority, 1. Cor. 15. 24. & e. 3. for the crowning of the Elect with immortality in heaven; for having abolished Sin and Death, and reconciled the Elect, he shall deliver them to his Father, to be crowned with eternal glory, and shall triumph over all his enemies for ever. 4. In respect of men, that every man may receive his just deserts, be they good or evil. 5. for the deliverance of the creatures from the slavish bondage of corruption, whereunto it is subject, Rom. 8. 20. 6. meet and right it is that the Lord should be revenged upon Satan and all his complices, for troubling his Elect, and consequently upon all the world, for persecuting and afflicting any manner of way his holy Church; who now (as the blood of Abel) cry against their oppressors, Reuel. 6. 9 ●0. Luk. 18. 7. and with their prayers hasten the Lord to judgement, and so likewise do the cries of the poor, of the hireling, the stranger, widow, and fatherless, Deut. 24. 14. 15. Gen. 18. 20. and 4. 10. & 6. 5. 6. 7. jam. 5. 4. the complaint of the Angels, of Satan's sowing t●res, Mat. 13. 27. the accusations of Satan, Reu. 12. 10. and the sins of all the world, crying to God, all which hasten his coming to this great assizes, and the while he stayeth and delayeth his coming; for causes best known to himself, as the compliment of the Elect, etc. also he is fain by strange, fearful, and extraordinary judgements to punish the world; when for want of executing justice, men hiding their eyes, Levit. 20. 1. and to visit countries, and people, with 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 over-insolent, and the poor and weak be trodden underfoot, and therefore there must be a day of general judgement.  
The Doctrine thus proved, it followeth 
Sect. 18. Use 1. To confute Atheists.  to give some uses for the edifying of the conscience, whereof the first serves for confutation of all Atheists, Sadduces, Epicures, ignorant Sots, Mockers, and whosoever besides of that cursed crew and litter, who impudently & desperately deny there shall be any day of judgement, and therefore without reremorse give the reins of liberty to all sensuality, and abominations, 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 believers and unbelievers; but there is no general judgement day for neither of these; for the believer hath life everlasting, and shall not come to judgement, but passeth from death to life, joh. 5. 24. as for the unbeliever, 
Tremel.  he is condemned already, john 3. 18. and needs no further judgement, and therefore there shall be no judgement at all, for it is needless. I answer. By judgement is meant sometimes absolution, as Math. 25. 34. other while condemnation, john 5. 24. now God will judge the just and the wicked, Eccles. 3. 17. the believer shall not come to the judgement of condemnation, yet shall he come to the judgement of absolution, Math. 25. 34. 40. 41. they reply: that all men at their several deaths and departure out of this world, are judged, and what needs the general? I answer. That (notwithstanding this particular judgement, (granted) only upon men's souls) there must and shall be a general Sessions, and that for the above recited reasons, as also,  
1. Because in the first particular judgement, the soul only is judged, and the body is interred in the grave, therefore meet it is, that as soul & body honoured or dishonoured God together, both should be paid or pained together, and therefore must both appear, that day to be judged according to their works.  
2. The Lord in pronouncing his sentence of absolution, as of condemnation, will be justified and glorified in the face of all the world.  
3. The Lord will have this to be a day of general triumph over sin and Satan, and there must a day be assigned for it, and therefore are we to watch for it. 
Use 2. Is to use motive for instruction to the Saints.   
The second Use serves for instruction for God's children to be wise and watchful, for seeing there must be a general day of judgement, we must without delay or procrastinations prepare for it; which (I take) we shall perform the better, if we use the few motives offered to your considerations, to stir up your hearts for this work, whereof I raise my first motive from the very 
Sect. 19 The first Motive from the names of that day.  names and attributes of that fearful day, for the names in part show the nature thereof, whereof some be fearful to rouse the sleepy sluggard, others comfortable, to encourage forward the godly, and both in time to regard their salvation, as  
1. This day is called, the day of judgement, Math. 12. 36. Luk. 10. 14. and who knoweth not, that to judge, meaneth properly to do justice upon malefactors; for it is contrary to the name of saving, delivering, or redeeming, joh. 12. 47. 48. and therefore thereby is meant a day of damnation, which implieth thus much; that in that day Christ the judge will be so offended with his enemies, that he himself will sit in judgement upon them to condemn them to hell; & we know that Monarches sit not in judgement for toys, (howsoever reprobates make but a sport of sin, Pro. 4. 19) though they tread under foot, the very blood of Christ the judge himself.  
2. It is called a snare, Luk. 21. 35. because, as birds when they fare best & misdoubt no danger, are unawares 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 every bait, lest being circumvented by Satan's snares, they cannot fly to the heavens, Psal. 124. 6.  
3. It is called (as an appellative proper) that day, Luk. 21. 34. that is, a day of note, known to babes & children, from their cradles, to fright them from sin, at the name of which day Satan trembles, infalix felix quaketh, Balthasar sinketh, the rich weep and howl, & all workers of iniquity are quite confounded.  
4. It is named a great day, Revelat. 6. 17. and 16. 14. because the great God that day will do great works, and determine of great matters, of the life and death of men and Angels, and great is it, in that it includes in it the works of all ages.  
5. A day it is of Anger & Wrath, Rom. 2. 5. Reu. 6. 17. for then all shall drink the cup of God's wrath, that formerly have provoked his wrath against them; for he will pour upon them his wrath, in floods of indignation, and streams of anger, Psalm. 11. 7. and 50. 1. 2. 3. in such exceeding measure, as no wit can conceive.  
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 days were the days of men, wherein they did what pleased them; and this while the Lord was silent, Psal. 50. 21. but this is God's day wherein he will speak, and thou shalt be silent: so there be but two days of all the world, thy day, and God's day. Now in this thy day, thou (as Lord of all) dost what pleaseth thee, to anger the Lord withal; but in that day, he will break silence, of so many days and years, of so many injuries and indignities done to him and his, and will answer for his honour and glory, and then show himself to be God of Gods, and Lord of Lords: and as man in this his day, did all things here below out of order, to Gods great dishonour; so the Lord in that day will reduce them all to their own order, to man's confusion, and as it is greater sorrow, pain, and grief to put an arm, once out of joint, in his right place again, than it was at first to put it out; so shall the wicked find this cure, this day more sharper and bitterer than the putting of it out of joint was in their day, and it is well; for as we see when Rebels and Traitors be imprisoned, the land is quiet, and the Prince secure; so when these rebels be cast into hell, then is God universally 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 weep and howl, and he will laugh at thy destruction, Prou. 1. 26.  
7. It is called the day of the declaration of the just judgement of God, according to the Gospel, Rom. 2. 5. 16. signifying, that howsoever, now matters be outfaced, and the verity of the. Gospel contradicted, and that worldlings make no conscience of sacrilege, violence and oppression, and the impotent fatherless stranger, & widow, appeal (being wronged) unto Christ the just judge, Psal. 26. 1. to be judge between them & their enemies that molest them, and yet now this appellation is not regarded, yet in this day God will declare who have right, who doth wrong, and will be revenged upon the workers of iniquity, and highly reward the wronged, for he is merciful.  
8. It is called the day of refreshing, Acts 3. 19 we see how here the godly are persecuted, afflicted, and of all men most miserable, but in that day they shall be comforted and refreshed, and have all tears 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 receive the effects and fruits of their former redemption purchased them, by the death of Christ, and therefore are the godly with joyful hearts to watch and wish his coming, and the wicked in time to prepare their lamps: And so far of this first motive and appellations of this day.  
The second motive to watchfulness 
The second Motive 〈◊〉 the signs of his coming.  for Ohrists' coming is, that the signs of his approaching are fulfilled by the judgement of the learned, these signs be of three sorts: some long ago fulfilled, others more near at hand, & some to be fulfilled at his coming: of the first sort, are the preaching of the Gospel, through the world, Math. 24. 14. Rom. 10. 18. and 2. the revealing 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 grievous calamities; Math. 24. 6. 16. thirdly, deadness of heart, with secure sleeping in sin, Math. 24. 37. and 25. 6. to 13. 31. Luke 17. 24. etc. as in the days of Noah and Lot, fourthly, the calling of the jews, Rom. 11. 25. five, many false Christ's and false Prophets and seducers: sixthly wars and persecutions: of the last and third sort are the signs in the Sun and Moon and stars, Math. 24. 29. and the sign of the Son of man coming in the clouds, of which signs further to consider, I refer to every godly man's private meditation, 
Use.  and as he acknowledgeth them fulfilled, so to prepare himself, and where he doubteth of any of these first eight, to confer with the godly learned, and not harden his heart, but ever be thankful to our good God, who in mercy giveth us these signs of his most gracious and glorious coming, lest we should be taken unprovided: as when a mighty 
Simile.  Monarch, to repress the rebellion of his treacherous subjects, intendeth a Parliament, and sendeth forth his messengers, with proclamations, throughout the Empire, to summon and admonish all estates upon pain of death, personally to appear at the appointed day and place: so the father of mercies, by determinate and foretell signs, summoneth all the world against that appointed day, to appear before his glorious tribunal, to render a strict account of their lives, since the first creation, to that day, and to receive their rewards accordingly, good or evil: and for their further instruction in the premises, it pleaseth his Majesty to sort his signs, so as they may be lively vocal preachers, to direct them in the nature of the thing they signify, and that hereby men may prognosticate without a teacher, not only the nighness of this great Assizes, but also the greatness and dreadfulness thereof, and so at no hand be taken sleepy or unfurnished: and so far of the second motive.  
The third Motive is the consideration 
The third Motive 〈◊〉 the uncertainty of the day.  of the uncertainty of that day, Mat. 24. 36. Mark. 13. 32. Luk. 12. 39 46. and 1. Thes. 5. 2. Revel 16. 15. all which quotations, with one voice and consent, proclaim his certain uncertain sudden coming, as it were flying upon the wings of these signs, Luke 17. 24. to 31. which cannot but be exceeding frightful to unbelievers. In earthly Assizes 
A Simile.  there is ever an appointed time, summons are sent abroad, sufficient time of preparation granted, that the while malefactor's may procure friends or pardon; but here is neither day, respite, nor warning, to King nor Keysar, to Pope nor Prelate, but it rusheth upon us when we less would, even as a thief in the night, while people are asleep in sin, and that suddenly too, that the foolish virgins have no time to trim their lamps, nor the Pharisee to say his long loud prayers, nor the Sadducie to recount his error in denying the resurrection and judgement, nor the hypocrite to repent of his dissembling, nor the Atheist Epicure, worldling, swaggerer and swearer, once to cry God for mercy, but now in poste-haste, in the twinkling of an eye, at the sound of the trumpet, appear they must, be they ready or unready, a sharp and short warning (God wots) to such as never thought of any such business; this suddenness is to the wicked, the very door and beginning of hell, oh happy might they be, if now they might trudge directly to damnation, and not see the judge's face, whom they buffeted, and whose blessed body they sundry ways pierced! oh that they might now hide themselves in the dens, and in the rocks of the hills, or that hills and rocks would fall upon them, and hide them from the face of him that sitteth on the throne, and from the wrath of the Lamb, 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 & heaviness fall upon them as a storm, and their misery like a tempest, Prou. 1. 27. Oh what unexpected speediness is this, that he hasteneth ere they had space to point at him with the finger, and say, Lo there he cometh; 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 judge himself, and his Apostles and Ministers in all ages, by judgements temporal, as afflictions, sicknesses, signs 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 love sendeth him the warning; which how heavy a practice it is, appeareth by God's heavy judgement upon Balthasar, who made no use of God's judgement upon his Father, and therefore befell it upon himself, Dan. 5. 5. Luke 19 27. and full just it is, that such as refuse the Lords proffered mercy, pardon, and peace, should feel his justice and prepared judgements: and if a thief cannot abide a privy search, let him forbear stealing, than he need not fear it: if thou canst not abide to hear of Christ's sudden coming to judgement, then watch before hand, & he cannot come unexpected, and unprepared to thee: else what King (think you) would take in good part to be denied lodging or entertainment at his 
A Simile.  own subject's hand, though he came suddenly; much less if he sent him warning beforehand of his certain coming, though the very day were uncertain to himself: if such, after such fair warning should shut him out of doors, ought he not to proclaim him a traitor? and should not the Lord in equity do the like to us, seeing he is so often foretell of his sudden coming? If a thief should foretell that he one night or other (he wist not when) would come to rifle and rob their houses, they would watch, well appointed every night, yet that loss would be nothing comparable to this. Let them then know, that as nothing better expelleth sloth, than the certainty of dangers imminent (as is this of Gods coming to judgement) so nothing moveth watchfulness▪ sooner than the uncertainty of the time, when these dangers shall come. And therefore to press and imprint th' 〈…〉 principle 
Similes of Christ's ●econd coming to judgement  into our souls, our Saviour compareth his sudden coming to judgement to the days of Noah & Lot, when in the midst of their jollities, sudden destruction came upon them, Math. 14. 37. 38. Luke 17. 26. 28. 2. To the coming of a the●fe in the night to rob, 1. Thes. 5. 1. 2. who never giveth warning before hand, when he intendeth to come; for did he, than the Master of the house would watch, Math. 24. 44. Mar. 13. 35. 3. To a lightning, Luke. 17. 24. then which nothing is less expected, nothing more sudden, more fearful, nor yet more hurtful; none can prevent it before it cometh, and after commonly ensueth a fearful thunder-clappe; so this great day, coming unexpected can by no power of man be stopped, and being come, after follows the frightful thunderclap of God's eternal curse against reprobates. 4. It is like to a snare, Luke 21. 35. because as birds, when they less doubt, are suddenly snared and stifled; so the wicked when they be most secure in their excess, and ruff of security, (as Nabal in his feast, Balthasar in his sumptuous banquet, Dan. 5. 5.) then this day as a snare catcheth and stifleth them al. 5. Paul resembles it to a woman in travel, 1. Thes. 5. 23. which be she Lady, Queen, or Empress, she shall not scape her labour, nor delay one day nor hour, but must yield and bow thereto, as well as the basest beggar, and so must all yield to this summons: no friend, no worldly treasure, no entreaty will exempt, only due watchfulness will secure them.  
Object. But (alas) if it come thus suddenly, 
Object.  who possible can prepare him for it? Many things are to be performed at that very instant, as to pray his Majesty not to enter into judgement with us; now to remember his gracious covenant, and promises made to us, and now to give us his spirit to comfort us, his Angels to guide and help us, and himself to strengthen us: but this suddenness excludes all. I answer. Solomon telleth us of four impossibilities, yet by watchfulness performed; as 1. to know the way of an Eagle in the air, of a Serpent upon a stone, of a ship 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 air, to beware of him, yet (come be what way he will) a wise man will see to his Poultry, and though he see not the way of a Serpent upon a stone, to beware of his stinging, yet will he see to his footing, that he tread not upon him, nor discern the way of a ship upon the wa●es, yet will he see to his beasts and cattle, that they become not a pray for Pirates. And finally though he is not to suspect any harm between a man and a maid, yet will he see to his daughter that she be not defiled by any man. So, though it seem impossible for us to know at the instant, Christ's sudden coming, yet (if we be wi●e) we will watch and pray, and set all things in as good order, as if now he were coming, and at the door: And so far of this third Motive.  
The fourth Motive to watchfulness is, to consider the manner, how they shall 
The fourth Motive 〈◊〉. 〈◊〉 the manner of the resurrection.  rise to judgement, and to meet the Lord in the clouds, which the holy Scriptures teach us to be thus. The judge will send his Angels with a great sound of a trumpet, and they shall gather together his Elect from the four ●●indes, and from the one end of the heaven unto the other, Math. 24. 31. joh. 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 up their voice like a trumpet, Isa. 58. 1. and speak to them to li●● and raise them up from the deadness of sin, and gather them to Christ, so in the last day will he speak unto them, in the voice of the Archangel, and in the trumpet of God to gather them to himself, that such as had part in the first resurrection, Revel 20. 6. might have now their part in the second.  
The Use hereof ●●rues to forewarn 
Use.  and forearm a●l men in the fear of God, to make a careful conscience of their ways, for though they d●e once & rot in their graves, yet must they rise to judgement, and then shall it be our only comfort, to hear the voice of the Archangel, awaking us out of our beds, to come before our Saviour, and with him to enter into his glory; for now shall the body be released from the prison of the corrupt grave, and (as joseph to appear before Pharaoh, Gen 41 
Gen. 41. 14  14) be newly attired in robes of glory, and (joined again to his soul) joyfully appear before the Lord, whereas the wicked (as those tares bound in bundles to be burnt) shall be drawn and ha●●d (as thieves and malefactors to the bar) to be arraigned and condemned to hell fire, Math. 13. 30. And so far of this fourth Motive.  
The fifth Motive to watchfulness, is 
The fifth Motive 〈…〉 on the generality of thi●▪ judgement  the generality of this judgement: for all shall appear before the judgement s●at of God, Math. 25. 32. joh. 5. 28. 9 Rome 14. 10 & 2. Cor. 5. 10. Acts 24. 15. Reu. 20. 1. 13 and 1. 7. and is figured in Ezech. 37. 2. 3. rich and poor, old and young, none shall be privileged, the Priests shall not claim sanctuary, nor the people beg exemptions, nor the bidden guests coin excuses, no bribing of the Angels and Summoners, no answering by Proctor, no appearing by Attorney, the judges themselves must this day stand below to be judged, the Lawyers are put out of Plea, the Popes who absolved prodigally all others, must now beg for pardons for themselves, no demurs admitted, nor appealing to General Counsels, or higher Courts, this being the highest of all others, the husband shall not answer for his wife, nor the father for his son, nor the mother for her daughter, nor the nurse for her babe in the swaths, all must personally appear, yea even those which were burned to dust & ashes, and after their ashes were scattered abroad with the wind, and part spread upon the waters, that they should never 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.  only Adam shall see all his posterity. And if but one had been exempted from this appearance, thou mightest conceive some hope to be absent, but seeing all must appear, prepare to meet thy God. O Israel, Am●s 4. 12. for who that day hath oil enough for himself, or is so just that he may entreat for others, this were not only supererogation, but superarrogancy, and what place dare harbour a Sheb● against David, a traitor against his King, a runagate from his Master, and a jonah from the Lord, if the Angels be judged, shall men look to escape? nay (as jael Sisera) every creature is ready to take part with the Lord of Hosts against his enemies, insomuch that the grave, sea, death, and hell will that day deliver up their dead, and conceal not any from him: and which is worse, (and mark it O thou wicked man) thou must rise, and when thou appearest in judgement, thou shalt show thyself as sinful and wicked a man in the presence of God, and all the world as presently thou livest here & shalt be at the time of thy death, & shalt bring with thee all the abominations of thy sinful life and death, to judgement; so that all that shall behold thee, shall (pointing at thy filthiness) say, behold the man and his works! for thy body dying, shall rise an unglorious, base and shameful body, full of corruption, yet immortal, and thy wretched soul, as it departed out of thy body full of sin and shame, 
Reu 14. 13.  so shall it rise again: and therefore consider, if thou wouldst now be loath to be rapt thus in thy rags of sin, and in the case thou presently standest, to judgement: then fall not now to amend thy life, else thy abominations all (as a dog his Master) will trace, yea, go before thy face to God's tribunal; for it is not the grave, nor any fire, but only the blood of Christ, that shall cleanse thee from thy sins, and make thee accepted of God, 1. joh. 1. 7. now is the acceptable time, now is the day of salvation, & now is if eternal by thee either gotten, or quite lost, think upon it and watch for it. But here against the reprobate cavilleth, and saith, ●ush 
Object.  this is a tale, the case is not so hard, but a man may make some shift, I am but low of stature, I will couch down and hide me, and how then can I be seen or miss in such a throng and multitude, and in so busy a time: Yet consider thou God's word in Psal. 139. 1, 6, 7. jerem. 23. 24. Obad. 6. 3. 4. Amos 9 1. 2. 3. Revel. 6. 15. 16. 17. and 20. 13. Ecclus 16. 17. and thou shalt find this fancy impossible, and that nothing will nor can hide thee from the allseeing eye of the Lord, and seeing nothing works thee this day's shame and sorrow, but thy sins, then amend now whiles thou art here in this life by true repentance, faith, and new obedience, and he will both cure & cover all thy sins; for Christ alone is the place to hide thee in, & he will preserve thee from trouble, he will inform and teach thee in the way wherein thou shalt go, and he will guide thee with his eye: and thus shall every one that is godly, make his prayer unto him, in a time when he may be found, but in the great water-floods, they shall not come nigh him, Psalm 32. 1. to 10. this is the only place to hide thee in, even under the wings of Christ's merits and mercies: there and no where else shalt thou be full secure. But the Gaviller will reply, 
Object.  that this requireth much business, and it is a death to many a good fellow, to 
A Petition for no day of judgement.  leave his folly, and labour for piety, and therefore we know, when our Saviour. walked upon earth, he was so meek and merciful, and is so still, that he would deny us any thing that we requested of him, and will he not now likewise be entreated at the general supplication of all poor people appointed to death, yea almost of all the world, to grant us this one (and never but this one) petition, that there shall never be any day of judgement, then should we live merely, sleep careless from all fears and frights, and die joyfully, and as for any estate after this life, we should look for none, nor yet trouble him to provide for us while we be here, for we would shift every man for himself, and live by our wits, and (me thinks) he should not deny all the world this one request, so easy for him to grant, and so tending to his honour and glory, and beneficial to us, for now would we serve him duly, and offer every man bountifully unto him gifts and offerings, yea, and restore to ho●y Church for God's service, all the spoils taken from it; so all things considered, he should be no loser; for what loss to him to deprive a few of life eternal, seeing he hath the fullness and perfection of all glory in himself, and needs not our prayers nor praises, & better that a few busy fellows should ever lose heaven, than that all reprobates, being so many gentlemen, and so tall, proper, and fair conditioned men, should for ever boil & fry in hellfire: This supplication questionless would soon be granted, and if all will not join with me, (I know God respecteth neither persons nor multitude) I will myself request it, I know he will not deny it me.  
I answer. This indeed would be a fine 
Answer to the world's pension.  device, to gather heaps of gold and ●●l●er; for if any covetous Balaam or judas who sometimes were in high favour with God, were bid (as once Solomon was, 1. King. 3. 5.) to ask what he would have granted him, or as Elisha did the Shunamite, 2. King. 4. 13. 14. Methinks I see in my mind what concourse and suit would of all the world be made unto them, not to desire wisdom nor children, nor any temporal boon; but that there should be no day of judgement to as many as at a reasonable rate & price would buy it at judas hand, every man according to their ability: and as for kingdoms, riches, honour, and glory, he should not be to seek; for Herod would give Master judas the half of his kingdom, to live securely with Herodias: Balthasar would make him third Ruler in the kingdom, cloth him with purple, and put a chain of gold about his neck, to deliver him from the hand-writing upon the wall: and Felix to deliver him from this fear of that day, would show him no small friendship, Esau to pleasure him would sell his birthright; Satan the God of the world would give him all the kingdones 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 kneel too to master judas, to buy this immunity, no pardon to this, never was heaven so little regarded, nor immortality at a lower price, nor God himself, as now when most men are content to forfeit heaven, and deprive themselves of all the good things of God, and withal to give to the most accursed of men (even to the Devil judas) masses of gold and silver, which they would never do to the poor members of Christ, to procure this cursed pardon; and now judas fault is, that he is not covetous enough, oh, that he would for this pardon ask abundantly, gold, pearls, jewels, and what not; and he should have it with thanks, though they themselves lived beggars ever after; for now the covetous judge would pour out his bribes, the deceitful Counsellors his Angels, the doublefaced Attorney his double fees; the Oppressors and Sacriledgers, their ill gotten goods & spoils of God's Church; the craftsmen their cozening money; the Physicians their spoils of the sick; the Usurers their bags, the inordinate livers, as hunters, falconers, servingmen and banquerupts, their idle and false profane theeveries, yet the poor harlot will sell to her very petticoat, to get money for Christ's poor Apostle, yea all thieves & robbers, murderers and adulterers, all rogues & vagabonds, and who not, will now spare no labour nor cost, by hook or crook to satisfy master judas his greedy gut, that he shall never need hereafter to sell his Master for money. To conclude, what ungracious hypocrite, miserable corne-hoorder, inordinate pestilent liver out of a calling, egregious malefactor, thievish cutpurse, subtle conycatcher, filthy and beastly liver, swaggerer, swearer, drunkard, and idler whosoever, yea the very A theists (howsoever otherwise they contemn all, yet) would sell all for this freedom; for than would they open the very gates of hell to entertain Satan himself, and all his children, not regarding what mischief they did, being now exempted from judgement and hell-sire: neither is this my devised fiction to sport & recreate your minds; as it is a lamentable truth to be mourned & sorrowed of all Gods elect; for go through the whole world & inquire of this point, wishing every man, as in the sight of God, to declare his Conscience, and (if they doubt not) you shall find, that not only malefactors, but infinite swarms of Professors are of this mind (if wishing would prevail them) that there should be no day of judgement, for howsoever in their troubles they desire to be dissolved, and be with Christ, yet as women great with child 
Simile.  desire they were delivered; but when their hour cometh, they cry out and wish it were further off. So when the time of their dissolution approacheth, they abhor death and judgement, which noteth they have not yet learned to die, nor prepared for judgement, but with that hypocrite in Micha 6. 6. Would bow, and bribe the Lord with burnt offerings, and calves of a year old, with thousand of Rams, and ten thousand rivers of Oil, and give his firstborn for his transgression, and the fruit of his body for the sin of his soul, which plainly convinceth that there is no faith upon the earth, Luke 18. 8. This is the case of all men almost, that they would give any thing that there should be no day of judgement, and that because their consciences tell them, that the day of judgement is their very day of execution: and therefore to escape this day, regard not though they deprive all Gods Elect from heaven, yea God himself from his honour and glory, Christ jesus from his body mystical, the Church and themselves be transformed to beasts, in body and soul dying together. And this is a notable touchstone to try man's present state God-ward: If with Simeon, Paul, & 
A great d●fference between the Elect and Reprobate.  john he mourn 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 sleep. A godly Matron desireth the return of her husband, and rejoiceth to hear he is at hand; but a strumpet is contrarily affected: and so it is in this case between the Elect and Reprobate. But whosoever thou art, (to answer this impious request) thy money perish with thee: no money will alter the decreed counsel of the God of Heaven, for his Elect: the judge of all the world will not be bowed at any man's petition to deal unrighteously, no though Noah, job, Moses, and Daniel entreated him, Ez●. 14. 14. to 20. for God is not as man that he 
Numb. 24.  should speak and not do; he abhors thy money-marting, and will not fallen thee for money, that which was never bought for money, Psal. 49. 7. and if there should be no day of judgement, Gods Elect would wish they had never been born, for this day makes them full amends for the manifold vexations and indignities of this life, and delivering them from this body of sin, clotheth them with Christ's righteousness, as with a wedding-garment, and joineth them to him as the body to the head, or wife to the husband eternally: Let this be then the conclusion forall, We must all appear before God's judgement seat, and give account to the King of Kings of all our works, and as many as have tasted the forbidden fruit, must (if repentance prevent not) die the death. But yet, because thou shalt not depart comfortless from me, I will show thee a ready & easy way to procure the Lords favour, that there shall be no day of 
Means that there shall be no day of judgement.  judgement for thee; that is, that thou be not damned with the wicked, never run to Balaam nor judas, for they are out of favour now with the judge, and cannot help themselves: nor yet to any Angel nor Saint, for they have oil little enough for themselves, and when they have done all, they are unprofitable servants; but do thou (following the judges advice in Luke 14. 31.) distrusting thy weakness and disability beforehand appease his wrath with these holy subtleties.  
First, let us (thou and I) examine our souls thoroughly, and survey our whole lives, then speedily from our hearts confess and repent us of our former vnreformed lives, and upon the knees of our hearts (with the Publican) cry mightily for pardon and peace at the judge's feet, and he is merciful and ready to forgive, and judging ourselves we shall not be judged of the Lord.  
Secondly, then by a stead fast faith, let us apprehend Christ's merits, and we shall not miscarry, for he never failed any true believer.  
Thirdly, let us reform our lives, and walk before him in new obedience, without halting or looking back, and show our faith by our works, and the money which we would so prodigally bestow upon judas for this supposed pardon, let us bestow it totally upon Christ himself in his poor members, and he will reward it in the day of judgement with eternal life, Math. 25. 34. 35. 36.  
Fourthly, Watch in Prayer, and continue in well doing for Christ's coming to judgement; and whereas thou fearest and abhorrest the day of Death and judgement, acquaint thyself with God and with it daily, by degrees and holy meditation: and as a man that carrieth 
Simile.  an over-heavy burden doth lighten it by pulling out the sticks one by one, so endeavour thou daily to lessen and pull out thy sins, and then thou shalt not need to fear that day, if so be also (as thou forsakest thy sins) thou have a care to grow in grace and favour with the judge: and as Fencers which are to play the Prizes of Trial, do daily try their strength and exercise their 
A Simile.  weapons, bending their whole minds how they may best foil their enemy, that when the day cometh, they may have honour and triumph: so ought we to do, (for whom a greater reward without comparison is laid up) if we will die well, and appear upright in judgement; but if otherwise it come to pass, we shall be punished with unspeakable shame and reproach: and this our meditation of judgement shall be handled in no other order then the same our death and departure bringeth with it: For as they which are to run 
A Simile.  a race do oftentimes lead their horses up and down the running place, that they may see and be the better acquainted with the stones and un-even places, and other impediments in the same, that when the day cometh, they may finish the race without stay or stop: so we (which must measure the pace and race of Death and judgement whether we will or no) shall do very well, if now in our mind & meditation we frame this race, and diligently consider all things which are in the same; specially seeing the way is obscure and perilous, and many for want of this consideration miscarry. This do now, and thou needest not then fear to appear in judgement.  
The Use serves for comfort to the Elect, 
Use.  that albeit the reprobates arise, and against their wills (as bears to a stake, or felons to the bar) are haled to judgement, for greater increase of their sorrows, yet this shall be an exceeding joy to the faithful, that they are sent for to appear before their heavenly Father, who is to be their judge, & wh● would fear to come to judgement, that were assured his Father should be his judge? yet Christ loved us above any Father, 
Psal. 27. 11 Isa. 49. 15.  and spilt his blood for us, and how then can he condemn us? then this joyful appearance is to us the fruit and crown of our watchful godly life, and holy death, and therefore the day of our reredemption being come, we shall enter to the inheritance purchased us, by the blood of Christ, and be freed from all fears and dangers. He that stands upon a sure rock, may laugh when others weep and drown, and he that is built upon Christ the Rock, is safe when others sustain shipwreck, and howsoever the reprobates find it a terrible day, to us it shall be right heartily welcome, as a day long wished and expected for; and shall be so far from all trembling, that it shall far with us as with a King's son taken prisoner by the Turk, and put up in hold 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 enemy's within to tremble and quake, but the King's son much rejoiceth; for now he shall be set at liberty, and return to his country with much joy and triumph: and so shall it be with us, if we approve Christ's true hearted subjects and children, we need not fear, but much rejoice at this summons, else woe unto us: So than you see that to Gods chosen, this shall be a most joyful day.  
1. In respect of Gods singular mercy 
A joyful day to the Elect.  towards them, above all other people.  
2. In regard of the holy Angels awaking and comforting them in the Lord.  
3. In respect of their own persons, for now soul and body shall be combined, which formerly by death were parted, and shall now, and for ever (as the Sun) shine in the fullness of glory.  
4. Now shall they enjoy the company 
We shall see and know one another at the resurrect. 〈◊〉.  of all God's Saints, the patriarchs, Prophets, Apostles, and all Gods elect, know them and they us, and their enemies also, and be thankful to such as did them good, and this is so certain, that it can not be denied.  
For first we shall see God, and know him as we are known, 1. Corin. 13. 12. though not absolutely, whereof the Angels are uncapable, he being incomprehensible; but as a man standing upon the shore of the Sea, seeth the Sea perfectly, & yet seeth not the depth nor breadth ofit; so the Elect shall see God, yet not comprehend the depth of his greatness, nor breadth of his power, nor height of his Essence, Majesty, and glory: Then we shall see and know one another, the King his subjects, the Pastor his people, the Parents their children, the Husband his Wife, the Master his servants, and they them; and if they be good, be thankful to God for them; if bad, thank God for pardoning their sins if they be saved; if damned, justifying and praising God for executing his just 
The Reasons.  judgement upon them. This is confirmed out of the word of God, Zach. 12. 10 
1  john 19 37. They shall see him whom they have pierced, Math. 7. 22. and 25. 37. 44. Luke 13. 28. and 16. 23. Wisd. 5. 1. &c than our knowledge shall be perfect. 2. 
2.  the soul by departing from the body, looseth nothing of his former knowledge, but rather his knowledge is clearer and more perfect, else how could they remember that they heard Christ, ate and drank 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 plain in Nature, that the very heathen thought this to be a great benefit, that men, specially wise men, had by death, that their knowledge, should be perfected in the other world, and that none could possibly attain to perfect wisdom & knowledge till he came thither, and as for that Pythagorical fancy, that men by washing in the River Lethe, forg●t all they formerly did, It is a plain fiction, more to be derided then confuted; and Plato in his Apology of Socrates, relateth how Socrates being condemned by the judges, rejoiced, that if the souls were immortal, then should he see the famous men that lived before him. And Tully in his first book of Tusculus questions, brings this as an argument not to fear, but desire death: and Tertullian, lib. ad Martyr, saith, That the Martyrs shall judge their judges, which they could not, if they knew them not.  
5. Christ our Saviour will know us, and call us to himself, Come ye blessed of my Father, etc. and they shall see their desire upon their enemies, according to their prayer in Revelat. 6. 10. Now considering the premises, what child of God would desire there should be no day of judgement, or would seek a place to hide himself, or give a penny to buy a pardon, to exempt him from appearing, and for ever lose God, heaven, & all the company of heaven, and communion of Saints, & not wish this day; and give all worldly treasures, that this day might be hastened, and uncessantly cry, and pray, Come Lord jesus, come quickly: for now such as sowed in tears, shall reap in joy, and have all tears wiped from their eyes, and live in perpetual joy, and their rejoicings shall no man take from them, nor ever end.  
Secondly, knowing these things before hand, this should be a fair warning 
Use 2.  for good and bad to acquaint themselves now with the judge, and labour for grace, that being well prepared, and their Talents well employed, they might be sure of the judge's acceptance, and the favour and comfort of all his Saints. And so far of the fifth Motive.  
The sixth Motive to Watchfulness, is 
The sixth Motive from the manner of his co●ming to judgement.  the consideration of Christ's coming to judgement, who now will not come poor, contemptible, and in the form of a servant, as in the time of his first visitation, but in most glorious triumphant power, might and majesty, and as a Lion most victorious of the Tribe of juda, to take vengeance of his enemies, and highly to reward his loyal Subjects. So we read in Math. 25. 31. When the Son of Man shall come in his glory, & all the holy Angels with him, then shall he sit upon the throne of his glory, &c, The day was, when he (poor man, meek as a Lamb) stood before the judgement seat of Pontius Pilate, proudly vaunting that he had power to crucify or lose him, joh. 19 10. but in this day Pilate and all Potentates must stand and stoop before his footstool to be judged, and shall know, that he only hath all power in his hand, to save and condemn.  
The use we are to make hereof, is to 
The Use.  give the Lord, now all honour and glory, and to kiss the Sun lest h● be angry.  
Then secondly, we are to observe the mystery of this, that is said in Math. 24. 30. He shall come in the clouds of ●eauen, with power and great glory: which is to humble and to teach us, that if we will hereafter joyfully behold him coming in the clouds, we must thankfully and gladly receive and entertain him now coming unto us in the clouds of his holy Preachers, who instill the gracious dew of his Gospel into our souls.  
Then thirdly, consider further in what blessed estate his Angels stand in, who shall accompany the Lord to judgement, and most joyfully and securely behold his glory, and now together with all the Saints of God, receive the fullness of all felicity, (all enemies trodden under feet) and if thou couldst wish then thyself to be one of his number, and not of Satan's damned rabblement, than now labour for holiness and true righteousness, that thou mayest then be numbered amongst the Sons of God: then contrarily mark in what a miserable taking shall these accursed wretches be, in that they scorned, were ashamed of, and crucified our Saviour to death, reviled and persecuted his word and ministers, flouted them and their appeals, against the sentences, cruelty, and unjustly denounced against them, which now shall be favourably heard, and they severally plagued, so that to their cost anon they shall know how the Lord will take part with the Lambs against those savage Lions, let them then become now such as then fain they would be found and reputed. And thus far of the sixth motive.  
The seventh Motive, concerneth the 
The seventh Motive. The place where the judgement shall be.  place where the judgement shall be, which is evidently expressed, but guessed diversely of diverse men: when our Saviour was demanded this question in Luke 17. 37. Math. 24. 48. he answered proverbially, yet doubtfully, thus; Wheresoever 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. Gualther in Math. 24. ●om. 279. & in Luc. 17 37. ho●il. 165.  Eagles resort: where he draweth them from the curious question of the place to an higher demand, whether in that day they shall flee for safety & succour, even thither where the body is, meaning under the harbour of his blessed wings, there shall they be secure, and no where else: where he compareth the godly to Eagles, which are most sharp sighted, & smell soon from their nests where their prey is, as job. 39 31. 32. so the Elect should in this dangerous time with the eyes of Faith look unto him, and by the direction of his spirit, smell (by the aforegoing signs) that his coming is at hand, and so prepare themselves to meet him, who is both the food of their souls, and their only protector. This is all our Saviour speaks of the place, but others laboured to find the place, to wit upon earth, even in the valley of jehosaphat, abusing joel 3. 2. 12. where he speaketh of the restitution of the Church, and the judging of the enemies thereof: and lest men should think this impossible, he alludeth to that great victory mentioned in 2. Chro. 20. 22. (and it had need be a large valley that should comprehend all the world) S. Paul saith; Then shall we which live and remain, be caught up with them 
1. Thes. 4. 17.  also in the clouds, to meet the Lord in the air. No further can I speak hereof; but our wisdom is, where God is silent, not to be talkative nor curious; sure it is, we shall be gathered to meet the 
Use 1. To be readily prepared to meet the Lord, & avoid security.  Lord, and to be judged. Therefore let us, (as the Eagle for her prey, and conservation of her life) labour now by true repentance, a lively faith, and new obedience, to be gathered to the Lord, and then wheresoever we meet the Lord, we shall be ever with him, the members with our head: and as Luk. 21 34. avoid drunkenness, and surfeiting, with all other vices which benumb the heart and soul, and steal or damp all God's graces so in us, that we cannot mind, nor hearty amount up to the contemplation and love of the heavenly 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 settled upon this life, that they never take comfort (but fear rather) of meeting the Lord in the air, nor never mention the day of judgement, unless it be in swearing, as God shall judge their souls, etc. as if they had been set in the world, but to learn to blaspheme, swear, & curse themselves; whereas the while their meditations should run upon this point; how they might most joyfully and best prepared meet the Lord in judgement. But these Mammonists (as watch) so turmoil themselves upon this earth, that they cannot spare any time to look up for the Lords coming to judgement; and are like to Husbandmen manuring their ground all the yecre, but forgetting to sow, so they labour for life, but forget death and piety, and so loose all the harvest crop; and which is the more to be lamented, these be not the fewest number of men, for sin and sinners never more then in these days since the light of the Gospel abounded. If an Ass or Ox fall into a pit, all men will lift them up; but if man's soul (than which nothing is more precious) perish, 
Plurima pessima presiosa non universa.  no man regardeth it; The wise man could say, that the most men are the worst men, and that good men are odd men, wasps and hornets swarm, but few painful bees that gather the sweet honey from the flowers of God's word, for the winter of eternal life, treasuring up the combs of faith and good works in the hives of their hearts: Ask the earth, & it will tell thee, that it affordeth more matter for base pots, than ockre for gold: ask the Gardener, and he will answer, that he hath more Nettles than Roses, weeds than flowers; ask the Traveller, and he will show thee, that many tread the broad, but few the narrow way. And finally, ask thine own conscience, and it will certify thee, that it hath a large Catalogue of dead works, but scarce one good thought, word, or work; and is it marvel they cannot look once towards the place our Saviour cometh to judgement.  
The next Use serves for terror to the 
Use 〈◊〉. For terror to comers unprepared  wicked, who when they come to this place unprepared, full of their sins and uncleanness, with guilty consciences and more heavy hearts and countenances, where will they stand then, seeing as Psal. 1. 5. The wicked shall no● stand in judgement, nor the sinners in the assembly of the righteous, etc. and the judge will be then so far from showing them mercy, that they shall not be permitted to stand upon the same ground, as the Elect do. A time there was, that when they came in place, all the company would give them the hand, the best and highest rooms, and would be glad that they would accept of their company, but now Harlots and Lazats are magninified, and they placed among reprobates, and the worst people living: doth the Just now heed what he doth, in displacing Gentlemen, and men of great worth, and placing poor and base fellows above them? this is just Salomon's Censurer, who saw servants on hearses, & Princes walking as servants 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 help it; for now thy Sun sets at Noon, Amos 8. 9 and thy light is clean put out, Ezech. 32. 7. etc. and thou must trudge hence to utter darkness, where is weeping and gnashing of teeth, insomuch as what way soever 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 here a tabernacle, but it will not be; for he that showed no favour nor mercy to Christ's members shall now find none of Christ, and he that scorned and disdained the Church militant, shall find no community with 
No help any where for the wicked.  the Church triumphant, but be debarred from all comforts; for if thou look to the bounty of God for one drop of water, now the well-springs of mercy are locked and dried up, and remember how thou hadst comfort, and Lazarns pain. If to God's justice, thou canst not answer him one to a thousand. If to his mercy, thou refusedst it offered thee, this is a day of justice. If for delay, thou hast delayed overlong, and the abusing of thy time crieth for vengeance; for hitherto time and tide hath been at thy beck & thou regardest it not, and now God's turn cometh, who will not regard thee. If to the world, behold, it is all on fire, and that for thy sins that defiled it. If to thy kindred and friends, all obligations of natural affections cease, and they are zealous for God's 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 ever hated, robbed, persecuted, and which is another vexation, he shall anon sit in judgement upon thee. If to the Saints, they have not oil enough for themselves. If to thine own good works, they as smoke vanish, being all done in hypocrisy, and for vainglory, and from an unregenerate heart. If to thy former life, behold a black cloud of treacherous inditements against thee. If to Satan thy suggester, he now stands in the like condemnation. If to the Angels, they are the harvest-men sent to gather the tares, and to cast them into the fiery furnace. If to the judge himself, he calls thee to surrender thy talents and stewardship. If to carnal shifts and helps, the judge will not be corrupted with bribes, nor moved with flattery, nor deluded any longer with promises, nor terrified with threats, nor touched with pity; thy threats will not be respected, wring of hands, pulling of hair, tearing of thy flesh, weeping, howling, and endless lamenting will not be regarded, prayers be but babbling, vows past date, no truce, no sureties, no appeal, no repriuing, no delay, no repentance; a wicked life calleth for justice, sin, for death; contempt of God, for final damnation: turn thee what way thou wilt, there is no comfort, every creature proclaims that the mighty must be mightily tormented; and woe is to the wicked, for now it shall go evil with him; for the reward of his hands shall be given him: What shalt thou do? look up to heaven, it is shut against thee, to the judge he cometh to denounce the sentence: under thy feet hell gapeth for thee, within thee is a condemning conscience, without thee, the books opened, about thee, the reprobates mourning; to go forward is impossible, to go backward is not permitted, to stand still thou canst not, to run away is bootless, no remedy, but miserably to sustain and undergo all torments and extremities of this fearful day and place, unless now thou repent, join with God's Church, forsake thy former wickedness, and that thou mayst die the death of the just, live the life of the godly: and if thou wilt have a wished place in judgement, and after in heaven with God's Elect, get thee a place here upon earth with God's Church, be not now separated from them in the exercises of religion, and holy communion of Saints, and thou shalt not be divided from them, in the enjoyments of the fruits thereof; both in death, judgement, and glory eternal in heaven; for look what place and profession thou choosest here now among the godly or wicked, and the like place shalt thou find with the like company in judgement, and ever after: Behold, I set before thee life, and death, good and evil, etc. as in Deut. 30. 15. to the end: And thus far of the second Motive.  
The eight Motive to watchfulness, 
Two signs for 〈…〉 g Christ's com●ing.  is, the consideration of the glorious coming of the Son of God to judgement, immediately after the whole world is assembled to the appointed place: but so, that first two evident signs shall go before, the one immediately before his coming, or (as I may say) at his setting forth, which is this.  
1. There shall be signs in the Sun, etc. as in Luk. 21. 25. The Sea and the Waters shall roar, and men's hearts shall fail in them for fear, for the powers of Heaven shall be shaken, Luke 21. 25. 26. As for the signs in the Sun, Moon, and Stars, Math. 24. 29. saith they shall be darkened, (that is to say, as the learned expound it) Christ's coming unto judgement shall be with such resplendent and unspeakable glory, that even the most excellent creatures shall be thereat astonished, so that the Sun and Moon shall be darkened, and the stars, (as if they fell from heaven) give no light; that is, these most glorious and bright-shining creatures, shall be clouded, obscured, and damped by the unconceivable brightness of Christ's coming to judgement, whereat the wicked shall despair for fear, as Reuel. 6. 12. to the end, (which place is an evident forerunning figure hereof, as that also in Exod. 19 16. to 20.) Then (the sea and waters shall for fear roar) lest now they shall be turned to nothing: such as dwell by the Sea side, observe, that against tempestuous weather the Sea roareth; but this being a most fearful day in respect of God's inquisition for sin and sinners, and all other accessaries thereunto, and no storm to the tempest of God's wrath, they not only roar, but as it were set out their fear, with all the strength and power they can, that so the Lord might respect and preserve the miserable senseless creatures, abused by man's sinfulness, and the powers of heaven shall be shaken as threatening a downfall, by reason of man's sin, and the Lords indignation, and punishing of all sinners. As 
Simile.  when the Father of a family punisheth and whippeth in his anger any one of the servants, all the house, as the very children and servants will fear, and so is it here when the Lord in his wrath cometh to punish all workers of iniquity, the Angels, the Heavens, and Saints of God, all subject, and guilty of their infirmities, compared with God's holiness 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 
Simile.  of a great family dieth, the whole house is troubled, the wife taketh on, the children weep, the servants lament, the retainers mourn, the house is turned upside-down, hospitality given over, and all come to ruin, and desolation: so here, when man (the centre and glory of this world) draweth to his end and trial, and is like to be utterly confounded in hell fire. Oh Lord! What shall become, or to what use serves this world, the heavens, the earth, the sea, and all the powers thereof? but with man to be turned to nothing, or set upon a light fire, to be consumed to dust and ashes, (if the Lord in mercy do not otherwise determine and dispose of them) and is it any marvel that they tremble, quake, and roar for fear, and how much-more should man, the cause hereof (seeing and knowing all these things) tremble, weep and howl for his sins, now while time serveth, and he may be heard but in these great water-floods of misery, they shall not come nigh him, nor be heard. We see that only an earthquake, if it be any thing vehement, is exceeding fearful, & the least extraordinary inundation of waters very terrible, but now when the whole massy globe of this world shall thus totter and shake; the mightiest seas and waters roar and rage for fear, and the glorious heavens become dark and dusky, how shall the hearts of men be appalled with dread and terror to behold the same, and the cause thereof? wise men prevent dangerous diseases, lest they take away their colour, and kill them; how much more should we here by the diet of sanctification so prevent God's judgements, that we may expect them cheerfully, and be nothing aghast, and escape this terror; for no earthquake to this shaking, no thunderclap to this noise and fright.  
The second sign is joined with his 
The world shall be fired.  most glorious coming, which is (in deluge wise) the firing of the whole world, so that it shall appear 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) go before his presence (as Exod. 19 18.) and this the learned take to be the sign of the Son of Man in Heaven, that is, when this terrible fire shall flash before his presence, than all men expect his appearing: 
Mat. 24. 30  which fire, though it fill the world, yet shall it not consume, but purify it, and cause it shine more glorious (as gold the corruption consumed, as Rom. 8. 20.) as at the first creation, to receive his Lords coming to judgement, and so it shall appear, as a new Heaven, 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 be exceeding terrible to the wicked; for now, they see what manner of one the Lord is, (which before they would never believe) even a consuming fire, Deutr. 4. 24. Heb. 12. 9 and now again are the words of Isai chap. 33. 14. 15. etc. forefiguring this day verified. The sinners in Zion are afraid, a fear is come upon the hypocrites, who among us shall dwell with the devouring fire, who among us shall dwell with the everlasting burning? He that walketh in justice, and speaketh righteous things, refusing gain of oppression, shaking his hands from taking of gifts, stopping his ears from hearing of blood, and shutting his eyes from seeing evil, etc. which things because formerly they did not, now this fire shall cease also upon them, as the beginning of their sorrow, and a taste of God's fiery wrath, and burning displeasure. But to proceed further in this hot subject, I cannot, nor list not, neither is it needful. Only let the terribleness hereof, now whiles time serveth, move us to due and careful watchfulness and preparation, that then 
Use to watch against this fire.  this fire, nor any other, annoy us not, no more than daniel's companions were in the fiery Oven, but rather that we ever labour to be filled with the heavenly fire 
Dan. 3. 19  of God's love and spirit, which will consume, cool, and quench all other fires whatsoever.  
The ninth Motive to watchfulness, is Christ's sitting in judgement, upon 
The ninth Motive. Christ's sitting in judgement upon the throne of his glory.  both Elect and Reprobate; for thus we read, For when the Son of Man cometh in his glory, and all the holy Angels with him, then shall he sit upon the throne of his glory, Math. 25. 31. whereby it seemeth that a throne of Estate shall be set for his Majesty, and the rather, because in Mat. 19 28. the Apostles are said, that they shall sit also upon twelve thrones, and judge the twelve tribes of Israel: but what manner of Throne this shall be, we cannot well define, because we have here nothing but the name thereof (viz. the throne of his glory) and therefore we are not to be overcurious herein, but suspend our judgements, rather than to imagine any particular likeness of the majesty hereof in our minds, till in due season we shall joyfully behold it with our eyes: but sure we 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 here spoken, are delivered in figure, according to man's capacity, and proportionable to the manner of worldly Monarches & Kings; who, when they show themselves to their subjects in their Royal Majesty, and do sit in judgement, than they use to ascend to the Thrones of their kingdoms, and there in all glorious, grave, and solemn, high and magnificent estate show themselves unto their people, and such as they judge: so it is here undoubtedly, when our Lord and Saviour Christ jesus is this day to show himself in most magnificent, triumphant, and glorious manner, before all Princes & Nations of the world; meet it is that he should show himself in the highest degree of his honour, power, and majesty, and sit upon the throne of his glory, to judge all the world, & that in such honourable and dreadful manner, as all flesh, enemies, and loyal subjects be enforced to glorify his holy and blessed name. This throne is figured (in 1. King. 10. 18. 19 30.) by Salomon's throne, which he made, not only 
Salomon's Throne compared with Christ's, whereof it was a figure.  to set out his royalty (for other Kings could have made the like) but for the use thereof, which was to signify what virtues and graces should be in a King and judge above all other men: and withal to prefigure the excellent graces which should appear in the Prince of Peace; and judge of all the World, as thus briefly, viz. 1. For the form 
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. john saw a great white Throne (and great indeed must that Throne be whereupon sitteth he who is called the great God, as Tit. 2. 13. Luke 1. 32. and 7. 16.) than it was white, signifying the innocency which should be in a King, and so figuring the glorious and divine brightness and integrity in the King of glory, Cantic. 5. 14. 2. The matter was ivory and gold, signifying that the King's heart ought to be simple, innocent, pure, and void of all corruption, and Christ herein passeth all judges. 3. The Throne had steps to ascend unto, 
Gen. 28. 12 13.  to signify that judgement should be given with advice and deliberation, and not hastily nor rashly, Gen. 11. 5. 6. and 18, 21. and to signify that he should excel all other in virtue, as Christ doth. 4. The top of the seat was round behind, to signify the simplicity and perfection of the King's hearts. 5. The stays or pummels whereon the King leaned, declared that the King's estate stood upon these two stays; to wit in defending the godly, and punishing the wicked. 6. The Lions noted that he ought to be strong and courageous in his rule and government, and yet mild and loving, & the footstep was of gold (as 2. Chr. 9 18.) to signify that a King should contemn bribes & rewards which blind judges eyes, etc. and all these virtues 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 moreover it is called the throne of his glory, because his judgement shall be such, as shall redound in all respects, by all people, Reprobates as Elect, to his honour and glory; for he will so sincerely, uprightly, justly, yea and mercifully judge the world, that even Satan himself, and all Reprobates (how wicked and malicious soever they be) cannot choose but rebound all glory unto God, and say Righteous art thou O Lord, and just are thy judgements, Psalm. 119. 137. though notwithstanding they could wish that the execution of the sentence were reversed, yet (howsoever) they shall confess that they have justice with favour, ministered unto them, far infinitely above their desert, as Father's use to their rebellious sons, they cast out of their houses, and stone to death, Deutr. 21. 18. etc. So that God shall be glorified by the damnation of the wicked, as by the salvation of the Elect, and then shall be fulfilled that figure in Reu. 5. 11. etc. and 7. 9 etc. 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 Lamb, clothed with long white robes, and Palms in their hands, and they cried with a loud voice, saying, Salvation cometh of our God, that sitteth upon the throne of the Lamb, and all the Angels which stood round about the throne, etc. fell before the throne upon their faces, and worshipped God, saying Amen. Praise, and glory, and wisdom, and thanks, and hanor, and power, and might, be to our God for evermore, Amen. Now the reasons 
The Reasons why Christ is said to sit upon the Throne.  why our Saviour Christ is said to sit upon the throne of his glory, to judge the world, are these.  
1. Because God the Father committed all judgement to the Son, john 5. 22. 27. Acts 10. 42. and 17. 31. Rom. 14. 10.  
2. Because according to his holy and gracious covenant, he shed his blood for all mankind, which some received, and 
Io●. 1. 51. Mors ●hristi suff 〈…〉 sed ●os efficiens omnibus.  others refused, Heb. 10. 29. etc. for though it was sufficient to save all, yet by reason of their unbelief, it was not efficient to all, Luke 19 14. 27. john 1. 12. and therefore meet it is that he shall glorify the believers, and punish the wicked.  
3. The Church was to be glorified, by whom it is justified, and that is Christ jesus john 1. 29. 36. and 1. john 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 Saviour shall be their judge.  
5. Meet it is, and right, that he should judge such as judged, and persecuted him, and his Elect, formerly, etc. yet we are to understand that albeit the whole judgement is committed to Christ; the father and the holy ghost are not excluded simply and altogether, 
The whole Trinity judgeth.  for this were a dividing of the unity of the deity: true it is, Christ shall judge 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 give together full assent & consent, authority, power, and approbation thereunto, as at the delivering of the Law at Sinai, Exo. 20. 1. Christ spoke the words, and delivered the Law, as the messenger and foundation of the covenant, and reconciler of mankind to his father, but the father and the holy Ghost were there present, and agreeing thereunto: so here this judgement shall proceed from the plenary approbation of the whole Trinity, though the Son only sway the whole action and be himself the Administrator and Pronouncer of the sentence, which done he shall deliver the Kingdom to his Father, that so God may be all in all, 1. Cor. 15. 24. 28. But as the sitting and Throne 
Use.  shall be very comfortable to all God's Elect, Men and Angels: for now the Church Militant and Triumphant shall be perfected, and glorified, and freed from all fears, labours, afflictions, preeminences, and henceforth enjoy everlasting felicity; so will it be most fearful and terrible to the Wicked, who hence must all with heavy 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.  be terrible to the wicked, both in respect of the throne itself, and of him that sitteth thereupon, appeareth out of Daniel 7. 9 10. who thus figureth it out; I beheld 
Calvin.  till the Thrones were set up, (which were as inferior seats for the Lords assistants) And the ancient of days did sit, (that is, God so called in respect of his eternity, job 36. 26. and of his wisdom, job. 12. 12.) whose garment was white as snow) noting his authority, Gen. 41. 42. (and the hair of his head like pure wool) signifying his innocence and integrity in judgement. Then (his throne was like the fiery flame) to signify 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 unto, and 
Quintus.  as the fire is bright and giveth light: so all things are known to God, and that 
Pererius.  his judgement shall be manifest to all the world: then his throne is compared to fire, for he shall come to judge with the 
Lyra. Glossa inter.  zeal of justice, as hot as fire; and as the fire purifieth gold, and consumeth stubble, so God shall come as fire to punish the evil, and purge the good: (and his wheels as burning fire) shadowing his 
Polanus.  incredible swiftness to judgement; and 
E●●olampadius.  they are fiery, because his coming cannot be hindered: (a fiery stream issued, and came forth from before him): first, by the flood, signifying the perpetuity of the punishment of the wicked: secondly, by the fire, the sharpness thereof: thirdly, by the issuing or swift motion, 
●ugo.  the power thereof, which as the 
Pola●.  course of a stream, cannot be stayed: so that here we have three properties of God's judgement: 1. it is most constant, as the flood always runneth: 2. it lighteneth all places, as the fire: and 3. goeth through every where, as a flood issuing 
junius.  forth, and running along, etc. Now if 
The Use for terror.  the shadow of the judge, and his throne be thus fearfully set forth in a figure, (whereof every child is capable) how terrible will the body and sight itself appear to the wicked, when he can see nothing on every side but consuming fire, and that in such ghastfull manner, as no wit, nor mind of man can conceive, and if before the sentence be (by the Ancient of days sitting upon the fiery throne of judgement) denounced, the terrors and frights be thus unspeakeably fearful to all reprobates, that they (as in greatest thundering & lightning) cannot abide to behold it, but are ready to sink, even to hell itself, what shall they miserable wreaths do, when the sentence is given, and fully executed upon them? if the eve and vigil of the second death be thus dreadful and comfortless, how ghastly and woeful shall the feast itself, and the time of this holy solemnisation be? if the suburbs be so fiery, what burning shall there be in that hellish city? and if the Devils themselves being spirits cannot abide this burning, how much less shall corporal men do it? all fears be nothing to this terror, all torments be but sports to this death, what then shall we do to prevent all this, but as is abovesaid, and even as Isaiah, chap. 33. 14. 15. adviseth, saying; who among us shall dwell with the everlasting burnings? He that walketh in justice, and speaketh righteous things, refusing gain of oppression, shaking his hands from taking of gifts, stopping his ears from hearing of blood, and shutting his eyes from seeing evil: He shall dwell on high, etc. and so much of the throne of God: And so far of the ninth Motive.  
The tenth Motive to watchfulness, 
The ●enth Motive. Of Christ's separating the Elect from the Reprobate.  is the manner of Christ's proceeding in judgement: for first, before him shall be gathered all Nations, (He being set upon the throne of his glory) and he shall separate them one from another, as a Shepherd separateth the sheep from the goats; and he shall set the sheep on his right hand, and the goats on the left, Math. 25. 31. 32. 33. Where first note, here is no producing of Witnesses, nor impanelling of juries, because the judge himself knoweth the very secrets of all hearts, and is perfectly privy to every man's ways, according to Reuel. 2. 23. All the Churches shall know that I am he which search the reynes and hearts, and I will give unto every one of you, according to your works. And besides this, every man's guilty conscience shall be (as a thousand witnesses, and as a book of inditements and evidences against him) assenting and consenting to this proceeding of his judge, Rom. 2. 15. 16. and 
john 8. 9  1. Cor. 4. 5. Math. 16. 19 Reuel. 20. 12. and so remain upon the file that day: this separation of the wheat from the tares, of the sheep from the goats, and lambs from the wantonkyddes, is the entrance & beginning of the execution of God's judgement upon the wicked, which how ghastful and distasteful it will be to the devils themselves, as also to all Reprobates, no heart can conceive, nor tongue relate. In this life the goatish worldlings lord it, and scorned to be set on the worse hand, but now they are fain to stand below and give place to their betters, for the judge of all the world can easily discern between the precious and the vile, and place either of them in their proper ranks: and now 
Esa. 65.  the wretches full of sorrow see how the day is like to go with them; for the judge himself many years before told them upon which hand the Reprobate should be placed, though they regarded it not, but applied it to others, judging others for lefthanded men, and not themselves, but now the conscience gnaweth, and crieth guilty: formerly they were full of presumed faith and hope, never doubting to say they do it to be thus placed, but now the wretches which they scorned to place with their dogs, appear cheerfully with great boldness on the better hand, before the faces of such as tormented 
Wisd. 5.  them, and took away their labours; this killeth the proud and haughty heart, and casteth them down to hell gates; now could they wish they had never been borne, or being borne, had led Lazarus life: now with the Leper they put their hands upon their heads, and cry, I am unclean, I am unclean, levit. 13. 45. Now they see all the gates and well-springs of mercy locked, and quite dried up; now the worm of Conscience (as a greedy Wolf, Viper, or Vulture) beginneth afresh to gnaw their hearts, and will never die; and thus before the judge speaks a word, they judge themselves, who would not do it, when they were required so to do, and now they see, and for grief eat their hearts, and weep in their souls, that for so momentany shadows of pleasures and profits, they were so mad as to renounce God, forfeit heaven, sell themselves to hell torments, and dispossess themselves of eternal bliss, which might easily be attained, if in the time accepted they had accepted thereof: Oh that they might but once again, but for a little time, return to the world again! oh, how would they (knowing what they know) repent, fast, pray, yea do all good works, specially to Christ's brethren, how deeply would they lament their sins, reform their lives, and in all things obey the watch men of their souls, who ever formerly they hated, and whose hearts and souls, of set purpose they vexed & grieved with their drunken abominations: since the time their souls were separated from their bodies, their case was ever lamontable, yet desired to see this day, in hope of some comfort, when they received their bodies, and when the Lord came to judgement, but now every way the case is worse, soul and body must together trudge to hell fire for ever, and who is able to abide that burning: they desired poor wretches, to appear soul & body this day before their just judge, and to come once more to hearing, and to have their causes more throughly heard and scanned; but (alas) how are they repelled, as unknown, and workers of iniquity, Math. 7. 22. 23. Now could they wish that soul and body had never come together, but that the body had still rotten in the grave. Alas! now what shall they do? there is no place to hide them, nor flee unto for relief, seeing they have so heinously provoked the Lords wrath, while time and tide served, they regarded it not, now God's turn cometh with his sword of justice to cut them off, and so this day is turned unto night, woe be unto them that ever they sinned.  
The use we are to make now in good 
Use. To repent in time.  time, of this doleful appearance, serves both for terror to the wicked, to repent in time, and for wholesome admonition to the godly to beware of hypocrisy, or apostasy, or backsliding from the Lord; we see here the lamentable perplexity of the wicked, and reward of sinfulness, and how the whole state is in one moment overturned, and that such as took themselves in respect of their salvation cocksure, do fall to desperate ruin, albeit in their life-time they thought they had such abundance of faith, and the same so powerful, that they could not perish possibly, and if faith failed, yet entreaty and crying for mercy would effectit, but now (foolish had-I-wist) cometh in too late: as had I wist of this, I had not made my belly my God, my lands my heaven, my 〈…〉 mon my master, my goatish lechery my solace, this world my portion, nor gloried in that whereof I am now confounded, and ever shall be ashamed. Now they repent, and ever shall repent, that they no sooner repent, but this repentance is but the feeding of the worm of conscience: now they (though too late) find who is the greatest liar, Michaiah the true, or Zedechiah the false Prophet: the faithful Preachers, or deceitful hypocrites: the word of God, or the persuasions of the world: the counsel of the faithful, or deceifulness of sin: the warnings of the zealous Ministers, or the damnable wiles of Satan. But now what remedy, it is too late to be wise, there was a time when 
Remedies to escape Hell.  they might escape hell, but now shall be no time for evermore. Yet to us that as yet live there is remedy enough, if we will accept of the acceptable time, these frights and fears shall not touch us.  
1. If first, we will every man betimes watch and wake to God, and seriously with mature, sad deliberation, consider in what a doleful case man's sinful soul shall that day stand, and what pains, endless, pitiless, and remediless, are ordained for all provokers of God's wrath and vengeance, and therefore now let us prevent his judgements, embrace his mercies, be thankful for this timely warnings, and not delay amendment of life.  
2. Consider how heartily thou wouldst wish then, that in this world thou hadst reform and framed the whole course of thy life, according to Gods revealed will in all points, and do so now speedily, and no longer heap to thyself wrath against the day of wrath, but yield unto the Lord the honour due unto his name, Rom. 2. 4. and 2. Cor. 7. 1. else thou shalt wish in vain, that thou hadst abated thy haughty stomach, and humbled thyself under the mighty hand of God, obeyed his Ministers, & watched for this day, but all too late.  
3. Look what pain and penance thou wouldst then gladly undergo, to obtain salvation, if in that dreadful day it should be granted thee, and do it now voluntarily, assay, labour, and live so now in such sort as thou wouldst wish, than thou hadst lived in, that thou need not hereafter take up the fool's proverb, I never thought of it, else be sure the judge will overturn all thy stuff, more throughly than Laban did Jacob's, & search all the corners of jerusalem as with a candle, & thou shalt be unable to hide the least thought from him, much less the original as actual impieties, & abominations of thy sinful life.  
4 Consider, that as his promises be most free to all that in due time will accept thereof: so in that daywil he in justice most severely punish the contemners thereof.  
5. Mark here with me the superexcellent purity, and divine sincerity of Christian religion, and the upright integrity it requireth in every man, and with what exquisite preciseness it exacteth the same purity in daily practice, and therefore see that against the day of death and of judgement thy crop be answerable to thy seed sown, Galat. 6. 7. 8. jer. 12. 13. and therefore setting now and for ever aside all profaneness and union, or communion with the wicked, and all wickedness; address thyself, (if thou wilt then escape this punishment) to lead a pure, sincere, & upright life, according to the contents of the fifteenth Psalm; and to the purity and sole sincerity of the religion thou professest; for thou now seest that the ungodly shall not stand in judgement, nor the sinners in the assembly of the righteous, Psal. 1. 5. therefore approve now thyself a wise man, strive for this heavenly prize, and look not back to Sodom with Lot's wife, when thou mayest escape hell fire: the difference between a wise man and a fool is; a wise man will foresee a mischief ere it come, and avoid it: but a fool will do neither.  
here first we may see what shall be 
Use 1.  done unto the men whom the King of Kings will honour, they shall be preferred far above the honour King Assuerus bestowed upon Mordecai, Ester 6. 9 and 8. 15. and 9 4. for as in great Assizes Noble men, and men of worth, are for honour sake made to sit on the bench with the chief judge: so the Elect (as standing below in a place too low for them) are now called to sit upon the seat of judgement, with the chief judge, to judge the wicked, as Luke 22. 30. which passeth all the glory of this world by infinite degrees, and yet such honour have all his Saints, and after thence go to greater, even to life eternal, the excellency whereof, the wit of man in this life is uncapable: and therefore as I have no tongue to describe it, no more have ye ears to hear it, only let us believe it, and never cease to pray for it, until we come and enjoy it, and in the mean while, seeing the Scriptures (as of purpose) be sparing in describing these celestial joys, I will not be copious in relating them, but contain myself within my measure and labour, to be wise with sobriety, which the Lord grant me to do.  
The second use we are to make hereof, 
Use 2.  is this, that seeing the joys of the Elect, and the glory of the Kingdom prepared for them, is unspeakable, glorious, and blissful. It stands all men and women upon to long for it, and by all means whatsoever it cost them, to labour to obtain it, and no longer to fix their hearts upon this life, and world so decoitfull and transitory: and if Cleombrotus 
Cicero lib. 1. Tusc. qu.  an Heathen man, reading but a book of Plato, concerning the immortality of the soul, and the felicity thereof, was so ravished with the desire of that estate, that to enjoy it speedily, he cast himself headlong into the Sea: and yet Plato being a Pagan, writ of that subject but plain, naturally, blindly, & uncertainly, but we have a sure Word, & are taught hereof in Christ's own School, not blindly, but plainly, divinely, and most truly; and that not by Plato, but by the judge himself, who will not deceive, nor be deceived: 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 unto us that we have no part in that heavenly Country, specially because we be so desirous and eager of this life, as if soul and body lived and died together without hope of resurrection, or eternal life; else surely we would, as that Merchant and jeweller 
Math. 13. 4●, 45. G 〈…〉. 25. 33  in the Gospel, sell all to procure it, & not as Esau resign our birthright, and all title to Heaven, for a mess of red broth, or for a trifling pleasure or profit, lose an inestimable good, and what are the best things in this world, but vanity and vexation of spirit, and God forbid that we for such should lose an unvaluable prize: a wise Pilgrim will forbear all delights, that hinder his return home, and reserve all pleasure, until he come to his own country; and so should we poor pilgrims in this strange country, cast up our eyes to heaven our country, and journey's wished end, and be much grieved when by the least means we are out of our way thither; and be sure ever to use the things of this life as a Pilgrim doth his staff, who makes much of it, while it furthers him in his way; but if it trouble him, he flings it away: and questionless, whosoever desireth earnestly, and persuades himself of salvation, will little regard the joys of this sinful, troublesome world, but still will call, Come 
Reuel. 22.  Lord Iesu.  
The third Use should serve for a warning 
Use 3. Is for warning to the wicked.  to the wicked, who cannot abide in his heart any of God's Elect, if he bear the name of a godly man, nor yet of his Ministers, if he be a strict reproover of his sins, but ever rideth and derideth them, slanders, reviles, and abuseth them with all indignities, and joyeth in nothing more, then in spoiling, beggering, and persecuting them, but one day they shall hear our Saviour, & their judge, name them the blessed of his Father, & call them cheerfully to him, to judge them, Math. 19 28. Luke 22. 30. and 1. Cor 9 1. 2. and do they not now 
Mat. 25. 34  make a fair hand, to miscall such as Christ calleth blessed, that is, entire and dear beloved to him & to his Father, precious and glorious in his sight, what welcome and entertainment do they hope for this day? when they stand before the Ministers, they reviled, robbed and persecuted: what favour canst thou O bloody persecutor and robber of Christ and his Ministers! expect at their hands, or with what face canst thou desire them speak a good word for thee, that thou mayst be received to heavenly Tabernacles, but rather look that they will aggravate thy sins to the judge, to reward thee as thou didst serve them, and to execute judgement merciless to thee, that show'dst them no mercy, love, nor kindness, not so much as to a dog. Be wise then in time and make them thy friends, that (as Abraham for Abim●lech and job for his three friends) 
Gen. 20. 7. 17. job 42. 8. 9  they may now pray for thee, and then give testimony of thy reformed & godly life, else thou art like to find as little favour from them, as the rich glutton found of Lazarus, Luke 16. 25. 26. but above all, humble thy soul in true faith and repentance, and make now whilst thou here livest, the chief judge himself thy friend, and he will fully secure thee, and if the chief judge take thy part, all the bench will, and whom the King favours, all the Court will do so likewise: And so far of the tenth Motive.  
The eleventh Motive to watchfulness, 
The 11. Motive. The 〈◊〉 ●ner of Christ's proceeding in judgement.  is to consider the manner of Christ's proceeding in judgement upon the Elect and Reprobate, which shall be by a true and just trial of every man's particular life here led, be it good or evil: none shall complain of partiality, or want of due trial, not indifferent ●earing, for, shall not the judge of all the world do right? Gen. 18. 25. Psal. 96. 13. yes, Christ's proceedings that day with all the world, shall be most righteous, sincere, and upright; for as at the bar of an earthly judge, the prisoners are from the goal, brought forth and presented before the judge, and there the books are opened, their causes examined, and they according to the produced evidences, acquitted or condemned: so in that great day, shall every man without exception, be brought before God's tribunal to be tried, according to their works, 2. Cor. 5. 10. Math. 25. 35. 42. because their outward works are plain evidences of their hearts and inward graces or vices. Now the manner of 
The manner twofold.  this manifestation is twofold: first, their works must be made known what they be: secondly, they must be proved to be good or evil. The revealing of the works is said in Dan. 7. 10. Revel 20. 12. to be by opening of the books (not that 
What meant by opening the book.  God hath or needeth books to register all men's works; for this would imply, that his memory were defective, brittle, and failing, as man's; and so were he not a most wife, perfect, omniscient, and an all knowing God, in and of himself, but it is so said in respect of the weakness of our capacity, which otherwise cannot conceive Gods mysteries, but by earthly similitude, and comparisons, as Isa. 28. 9 for we are very children in heavenly things: tell a child of the latter judgement, and the circumstances thereof, and he understandeth nothing thereof at all, no more than if you told him parables, and why? but because he is a child, and this book is to him as clasped (or sealed) as that in Reuel. 5. 2. 3. so the natural man perceiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned, 1. Cor. 2. 14. Therefore the Lord in mercy humbleth himself, lispeth and speaketh after the manner of men; for as judges when they come to the bench, and the prisoners are set before them, than the books of their information, evidences, and inditements, etc. are opened and read before them, whereupon a jury is impanelled, to determine whether the parties be guilty or not, and then accordingly the judge giveth sentence: so shall it be here, that albeit all things are open in his sight, and he ever knoweth all men's works, (as if he had written and read them out of a book, Psal. 139. 16. jer. 23. 23.) yet it is said, that then the books shall be opened. These 
What, and how many books be opened. 1. The book of God's word  books be, first, the Word of God, which is the ground and foundation of all; for as the Law was delivered at Sinai, to be a rule for every man's life, and the Gospel a rule for faith, so now must all be judged according to that book. So our Saviour affirmeth in john 12. 48. and 17. 20. The word that I have spoken shall judge him in the last day: and saith Paul, Rom. 2. 16. At the day when God shall judge the secrets of men by jesus Christ, according to my Gospel. The second book is the book of every man's Conscience, Rom. 2. 12. 14. 15. 
2. The book of conscience.  They shall show the effect of the Law written in their hearts, their Consciences also bearing them witness, 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 every man's conscience with the guilt of their sins, (which now is rocked in the cradle of security, and sleepeth as a snorting dog, or as a clasped book is shut up, that it dare not peep nor mutter) that they all shall 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 be denied, 1. Cor. 4. 5. So that being left excuseless, needs they must confess them, as men at the gallows, and holding up their hands, cry guilty, as Gen. ●. 13. job 20. 20. Math. 27. 4. john 8. 7. 9 for their Consciences shall be as a thousand witnesses, enforcing them to accuse, judge, and utterly condemn themselves, before the judge do judge or condemn them, which will be the cause that they shall not be able (as wicked as they be) to find any fault with the judges proceeding against them, for they (confounded at the sight of their sins) will abhor themselves, and confess they deserved all punishments as God will put upon them, and more too, and so the Lord shall be justified by the Reprobates themselves. The third book is, the book of life, that is, of man's 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 books the world shall be judged, whereto may be added the fourth book, which is the book of God's 
The book of God's works.  works, which for 2000 years instructed the world, and by which the holy patriarchs profited exceedingly; witness the patriarchs all from Adam to Moses, and also the book of job, and that this shall be judge, may be gathered out of Rom. 1. 19 to 26. Psal. 19 1. etc. and 8. 2. etc. and these books may properly be said to be so many witnesses, for, or against them that day.  
The Uses than we are to make of 
The 1. use of these 4. books. The use for God's word.  these books are these:  
1. That every man be watchful to study the whole book of God's word, seeing we must be judged by the same, that so they may know what to do, and what to leave undone: we see thieves, though they regard no Laws nor equity, yet when they be attached, and see they must appear at the Assizes, they will be very careful to peruse what 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 themselves: and how much more should we do so, seeing the danger is greater, and we know we shall be judged by this book of books, especially seeing we are beforehand foretell and commanded so to do? (as Deut. 6. 6. etc. josh. 1. 7. 8.)  
2. Then, in that we shall be judged 
Use 2. ●or Conscience.  by the book of Conscience, (the great Chancery book) we must be careful so to live according to the prescript rule of God's word, that we sin not against our consciences, nor knowledge in the word of God; for there is no burden to the burden of a wounded conscience, ever forecasting fearful things, judging and condemning himself (as judas, who seeing the greatness of his sin, (and not of God's mercy) accused and hanged himself, not able to abide the horror thereof) and therefore if our conscience control us, let us in prayer, reperitance, faith, & new obedience, speedily be reform, and quiet it, else let us assure ourselves, that howsoever worldlings say, that Conscience is hanged, it will revive and hang us; for it is resembled to a bawling Mastiff, which though at his Master's door it fall asleep, 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 judgement toucheth it, and cause us destroy ourselves: for the Conscience is choice and tender, like the Apple of a man's eye, the least moat will chafe it, and disquiet the whole man: and therefore must we charily keep it as the apple of our eye, which is done by eschewing all evil, and doing all good we can to all men.  
3. In that we shall be judged by the book of life, that is, if God hath before 
To Use for God's election.  all world's elected us to salvation, then shall we undoubtedly be saved, else not: Now for the making our Election sure to ourselves, or rather, for the assuring of ourselves, that we are elected, we must have an earnest care to lead godly lives stored with all heavenly graces, as Peter exhorteth, saying, join virtue with your faith, and with virtue knowledge, and with knowledge temperance, and with temperance patience, and with patience godliness, etc. Make your Calling and Election sure; for if you do these things, you shall never fall, 2. Pet. 1. 3. to 12. for we must know, that as God called us to the end, that is, to be saved of his own undeserved mercy; so he calleth us to the means, whereby we may come to this end, which is by leading a godly life, as Rom. 8. 29. 30. Eph. 1. 3. 4. and therefore must we labour by hearing, reading, and practising God's word, to serve God's election, and make it sure to ourselves, that we are elected, and shall questionless be saved: but if we contemn the word, resist the spirit, and regard not to lead a godly life, but follow the torrent of the wicked, it is plain, we were never elected, and never shall be saved, but be put out of the book of life, as the Lord said to Moses, whosoever hath sinned against me, I will put him out of my book, Exod. 32. 33. that is, it shall be evident his name was never written there; and the like speech is in 1. Sam. 2. 30. wherefore the Lord God of Israel said to Eli, I said that thy house, and the house of thy Father, should walk before me for ever. But now the Lord saith, it shall not be so; for them that honour me I will honour, and they that despise me shall be despised. So that we need not climb up to heaven, to see if our names be written in the book of life, but descend into ourselves, and examine our lives, if we lead godly lives we are surely elected; for else we could never have the grace to be godly, and contrarily.  
The fourth Use is to contemplate and 
Use 4. For God's works.  meditate in a devout and thankful heart upon all the works of God, and abuse them not, but convert them all to the glory of God, 1. Cor. 10. 31. and to the good of his Church.  
The next Use serves for terror to the 
The second Use, for terror.  wicked, who when these books be open, and first the book of life be shut against them, that they have no hope nor help to be saved: and next when the books of God's word be opened, and it testify what a great despiser and persecutor thereof, and of all the Articles of the Covenant of Grace, therein registered thou hast been, as also of the Preachers and Professors thereof, reviling all good men, and blaspheming thy judge, extinguishing and spiting the very spirit of grace; and hereunto thy Conscience (as a thousand witnesses) will give testimony, and cry unto God for judgement; and the book of God's works, yea all God's creatures, but specially the poor, widow, fatherless, and stranger cry against thee for spilling innocent blood, for detaining the hirelings wages, for oppressing the impotent, and for thy Sodomitry, and all creatures rise in judgement against thee, what wilt thou do for shame and sorrow? yea what pain and confusion of face will it be to thee, when by the wide and broad opening of these books, all thy sins of omission and commission, all thy mischiefs and treacheries, thy blasphemies, scorn, scoffings, revile, buffet, persecutings, and all thy indignities done formerly against the judge himself, his Church, his Ministers and people, with the Sacrilege, Oppressions, Thefts, and Robberies, etc. shall be all discovered, and laid open in the face of all the world: yea, besides these, the villenies (which hitherto thou hast so closely covered within the secret and dark corners of thy heart and habitation) which thou deemest should never come to light, are now before God, and all the world detected, so that both God and Man, Angels and Saints, thy Conscience and all creatures shall how'wt thee, abhor, and in disdainful and scornful manner, pointing at thee, say: Behold the man & his works! How shalt thou then at this clamour (no more than a thief or a traitor, hold up thy head) show thy face, be able to stand in judgement, or hope for release, or any favour from thy persecuted judge, or his Ministers, (thy ancient enemies) when (as thou didst to God's people) they hate, loath, abhor and spit at thee and all thine abominations, yea laugh at thy destruction, saying, Depart from us thou cursed into everlasting fire. Be wise then in time, watch, and pray, repent, and lead a new life, and thou shalt escape all these outcries and be numbered among the sons of God.  
The second point to be observed in 
Their worksmust tried to be good or evil.  the manner of Christ's proceeding in judgement, is, when the works be thus manifested, they must further be convinced to be evil or good, and so to deserve hell, or (by Christ's mercy) heaven; and that trial must be done after this manner. First, such as live out of the Church, and never heard of Christ, neither was his word preached among them, they must be judged by the Law of Nature, Rom. 2. 12. 14. 15. and the covenant of works, and testimony of their conscience, together with the book of God's works, Rom. 1. 18. to 26. and secondly, such as live in the Church by the Law of Nature, and the Law written, and the Gospel: as also by the book of their Conscience, and the book of God's works, john 5. 45. and 12 48. for the sentence of the judge shall be nothing else but a manifestation declaratory, and ratified execution of the sentence formerly pronounced by the Preachers out of the Word, and lightened by nature.  
The Use is for admonition to the ignorant, 
Use for admonition to the ignorant.  to submit themselves to the means ordained for their salvation, and never to forget that Christ will come with his mighty Angels in flaming fire, rendering vengeance unto them that do not know God; and which obey not the Gospel of our Lord jesus Christ, 2. Thes. 1. 8. and therefore not with the wicked to degenerate from men to goats, and beastliness, Isa. 13. 21. but rather of men to labour by using all godly means of men, to become sheep, and the Saints of God by regeneration, Isa. 11. 6. etc. and beware we to sell for gold or silver, that which was not redeemed with gold nor silver, but it cost more to redeem their souls, Psal. 49. 7. so that the whole world cannot ransom man's soul, Math. 16. 26. and therefore more than mad are they that will forfeit so precious a jewel to Satan, & damnation for the love of any trifling pleasure or profit whatsoever. And so far of the eleventh Motive.  
The twelfth Motive to Watchfulness 
The 12. Motive. The denouncing of the definitive sentence. The necessity to know Christ's judgement upon the wicked.  is, the upright denouncing of Christ's definitive sentence upon all the world, which is indeed the very doom & judgement itself. All that hitherto hath been spoken, is but preparation to this period, and this judgement is necessary to be known of us, because it maketh much for the well ordering of our lives, and preparing for the same in serious watchfulness and prayer; for if it be better to go to the house of mourning, then to the house of feasting, because this is the end of all men, and the living shall lay it to his heart: and again, 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. & whatsoever thou dost, remember the end, and tho● shalt never do amiss, Ecclus. 7. 36. Then verily the consideration of God's mighty and terrible judgement, should much more move our hearts to due preparation for this day, which is more 
He●viuunt bomines tamquam ●ors nulla futura est aut velut inferaus fabula vanaforet  fearful by infinite degrees than death, and whereas men now live without regard of God and godliness, as if there were neither God, heaven, death, hell, nor judgement, but man's end, as the end 
Mors tu●, mors Christi fraus mundi, gloria coeli, & dolour inferni, sunt medi 〈…〉 da tibi: finis ci●●s coelum ●on solum.  of a beast, and therefore care not what mischief they do, so they may escape the Magistrate's sword, and as for the day of judgement, they scoff at it, as 2. Pet. 3. 3. 4. jude 18. Ezech. 12. 22. out, yet in this day the truth of the Ministers predictions and threats will appear true, according to Acts 17. 31. and then shall they see & feel to their cost that which formerly they would not believe, though it was told them, and was an article of the faith. Now this sentence is 
The first part of the sentence upon the Elect.  twofold, according to the two diverse sorts of people who are to be this day judged, that is of the Elect upon the right hand, & Reprobate upon the left: but first, he will deal with the Elect; for in this case it shall far with the world, as if an earthly King should sit in judgement, to arraign a number attainted 
Simile.  of high treason: yet so, that before he cometh to sit in judgement, he knoweth by their former private examinations, confessions, and evidences, who be guilty, who not, so that when the prisoners be presented before him, he forthwith causeth the guiltless Earls and Lords to be unbolted, arrayed in clean apparel, and stand apart, or come up unto him, and sit upon the bench, and then declaring before all the assembly, their innocency & wrongs acquitteth them, with all favour and honour, and as his truest and trustiest subjects, causeth them (as joined in commission with him) to judge and testify what they can inform against those rank traitors: so hear when the Lord sitteth upon the throne of his glory, and separateth the sheep from the goats, he foreknowing by their former lives led upon earth, the innocency of the Eiect will in the sight of all the world justify, absolve and acquit them from all guilt and punishment, saying unto them, first ofal, Come ye blessed of my Father, inherit ye the kingdom prepared for you from the foundations of the world, etc. Math. 25. 34. and withal, declareth unto them the reason of this high prerogative & preferment; for I was an hungered, and ye gave me meat, etc. vers. 35. 36. against which reason when they (good men) answer, ac-acknowledging in all humility that they remembered 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 poor brethren, they did it to him, and therefore meet it was that he in royal bountifulness should remember, acknowledge, and highly reward them, answerable to the love he bore to his distressed and afflicted brethren, whom he loved better than himself, & so rewards them now, as himself receiving them to his own inheritance and glory. But first causeth them to sit upon thrones, to judge the wicked with him according to his former promise, and covenant made with them in Mat. 19 28. 29. Luk. 22. 30. and 1. Cor. 6 2. 3. not that they shall simply judge the world, for all judgement is by God the Father committed unto the Son, john 5. 22. but because they shall sit as assistants and witnesses, and approovers of his just judgement against the wicked; for it fareth here with the Lord, as with a Noble King when he cometh to sit in judgement upon a matter of importance, he being set upon his Throne will call (as assistants) his next and best beloved kindred of the blood royal and nobility to sit next him, than the inferior judges and justices to judge with him, not that they manage the business, and give judgement as they will, but because by their presence they witness & approve the equity of the judge's sentence, and so shall it be here on that day.  
This sentence shall first be pronounced 
The Reasons why the Elect sit to judge the wicked  upon the Elect, to absolve & justify them, and to call them to him, to judge together with him, that is, to witness & approve his proceedings against the wicked, not only because he is most inclined to mercy, and slow to wrath: but  
1. First, Because he is to honour them with this dignity, to judge the world.  
2. For that this is the Elects long expected day of triumph over the wicked, their afflicters & persocutors, & therefore meet it is, that before their eyes they should be advanced to this glory (according to Wis. 5. 1. 2.) to their great sorrow.  
3. The Apostles & Ministers and all God's Saints, are members of Christ's mystical body, and therefore meet they should sit with him, as a fullness of his perfection and glory, the head and body conjoined together as one person.  
4. Christ this day will have his adversaries all stand and stoop before himself and his whole Church, whom they sometimes abused and judged wrongfully.  
5. They shall judge the wicked by testifying against them for contemning their doctrine, and examples of an holy life, and so make the wicked excuseless; Math. 25. 26. Luke 11. 31. and such honour have all his Saints, Psal. 149. 9 far above the honour done Mordecai by Assuerus, Est. 6. 9 and 8. 15. and 10. 23. or by any King to his Subjects.  
But heere●t may be demanded how the Elect then are judged according to 
Object. Or question how the Elect are judged according to their works  their works, (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 themselves confess & acknowledge that they did no good works? Math. 25. 37. 38. 39  
I answer, Our Saviour taketh better notice of the good works of the faithful, than they do themselves, for they (good men) ever eyed their sins, and the corruptions of their nature, and heeded not their good works, (according to Math. 6. 4. 5.) but our Saviour did, and calleth them good works, Math. 25. 35. 36.  
2. We see also the godly themselves when they be accused and traduced, as workers of iniquity, they to clear themselves, appeal to God's judgements, Psa. 26. 1. etc. and then can make large Catalogues of their good works, as job 29. and 30. and 31. and David in many of his Psalms, and so many others: and therefore did good works to testify of their justifying faith.  
3. Admit they all did not good works, but some were sinners; yet God, according to his Election, imputed not their sins to them, but forgave them all, and with the Ysope of Christ's merits, washed them in this life, and world, from all their sins, as Psal. 32. 1. and 51. 2. etc. and 1. Cor. 1. 30. 31. and 6. 9 Heb. 9 13. Reuel. 7. 9 14. and being in his covenant and thus purified and washed, they shall this day appear as clean as if they had never been defiled with any stain of sin, and so are we saved by Christ's merits (as jacob was blessed in Esau's apparel.)  
4. They were elected before all worlds to salvation, and to the means thereof, and they by their holy life and innocent conversation served God's Election, and so their names being in the book of life, could not be blotted out; nor they miss of salvation.  
5. Heaven was their inheritance, and so nothing, except felony or treason, can defeat a man of his inheritance, nor that neither, if the King do pardon it, and all other his offences and transgressions; and so did Christ here, as Psal. 103. 1. 2, 3. etc.  
6. They ever believe faithfully in Christ, and so were justified by faith, and Christ took away and bore in his own body, the curse due for their sins, Rom. 5. 1. etc. and 8. 1, etc. Galat. 3. 13. and so cannot justly be condemned this day. And therefore Christ will use no partiality, but do true and strict justice in absolving and receiving the godly to mercy, according to his gracious covenant.  
Let the wicked repent, and do the 
Use.  like, and they shall with all love and favour receive the like sentence, and be advanced to the like honour and glory then and ever after.  
But if you object that this is contrary 
Object.  to the proceeding in all Courts terrene, to have a man's enemies to be his judge, as the Ministers be to their persecutors, may they not except against them (as selons use here on earth) no, for this is just, that as upon earth the judged the Saints to death, spoilt, injured, reviled, and unjustly persecuted them: that they this day should do them the like; measure for measure by the Law of retallion, Exod. 21. 24. judg. 1. 7. and 1. Sam. 15. 33. Luke 19 25. but if thou wilt escape this jiry, abuse them not, love, and do them all good, and above all, procure the favour of Christ the chief judge, & then all the Court of Heaven will entreat them kindly.  
The second part of Christ's defintive 
The second part of the sentence upon the Reprobate.  sentence, shall be directly against the Reprobate, and is already registered in Math. 25. vers. 41. Depart from me ye cursed into the everlasting fire, etc. The reason is set down in verse 42. for I was an hungered and ye gave me no meat, etc. and the same sentence is ratified in vers. 45. In as much as ye did it not to one of the least, etc. And this is the sentence of condemnation, because our Saviour condemneth them to hell fire; for that they in their life time here would not repent of their sins original nor actual, but daily more and more provoked the Lord to wrath with their inventions, neither would they convert and turn unto the Lord, take him for their God, nor believe in his name, nor by any means be persuaded to walk before the Lord in new obedience, and therefore refusing God, and his word and covenant, and being ashamed of him before men, he now refuseth them, and is ashamed of them before his Father; his Angels, 
Mat. 10. 33  and Saints, and cuts them from him to eternal damnation.  
The Uses we are to make of this heavy 
Use.  sentence, are first to humble ourselves under the mighty hand of God, and not stand upon our gentry or reputation in the world, to scorn or set light to serve the Lord, lest a day come when our Saviour will pull down our pride, and say, Depart from me ye cursed into everlasting fire: a rough speech, and heavy greeting (God wot) to such especially as when they were here were in Sermons called with all reverence, Right Honourable, Honourable, Right Worshipful, Worshipful; and if it please your Mastership, & if it may stand with your favour, and under your correction good sir, and I beseech your clemency pardon my boldness in reproving, with an hundred such like titles, contrary to job 32. 21. 22. but now see how they be saluted with the Devils own title, (thou accursed). There was a time, that if Christ or any of his Ministers had greeted them thus, they would soon have put their honour in the dust, with vae vobis, and God should have (where they Lorded) no more service public, than they with their favours allowed him, which should be little enough: and his Ministers, for all their preaching in his name, should have as little joy and comfort: And what abasing of them is this? (and that in the face of all the world) yet we see pride must have a fall, and their case & stile is altered, now they are termed cursed, and outed from the judgement 
Luk. 4. 29. Act. 21. 28.  seat, yea to hell, and just it is; for there was a day when they outed the poor, and Christ himself in his members from them: and as than they were ashamed of him, he is so of them now, (as the shame of all his creatures, Mat. 10. ●8.) Oh, what child, servant, wife, or subject can abide to hear from the mouth of his dear father, loving husband, godly master, or most gracious Prince this terrible term, Depart from me thou accursed, and that to hell for ever: so full of implacable indignation and wrath, anguish and sorrow, much less uttered from the mouth of so mild, merciful, and gracious a Saviour, and at such time as he most needs his help and favour, then to forsake him, kills the heart, yet right meet it is, that as formerly he had abhorred God, and scorned to obey his Laws, the Lord now should not favour him: Oh consider this ye that forget God, and kiss the Sun lest 
Psalm. 2.  he be angry; and withal mark the nature of these words, Depart from me ye cursed to everlasting fire, and thou shalt find couched within these few words a world of woes, present and future, and in this one curse, all curses included, and observe, he doth not now in execrable terms curse them, but sheweth how by leading heretofore a cursed life, and condemned by the Ministers, now our Saviour ratifieth it, Mat. 16. 19 and 18. 18. Then consider the manner of uttering of this sentence, from the gracious mouth of God himself, full of majesty, full of power, and full of furious indignation and justice, most strict and severe, able to make not only the hearts and souls of sinners, but the very centre and whole frame of heaven and earth to tremble and quake, nay, to be dissolved to nothing. Moreover, what can be more woeful to a sinful wretch, that sometimes had been in high place, thus to be rejected, and to see many Lazars, and Beggars, and Harlots, riffraff sots, together with a rabblement of peevish preachers, (as Kings now) to sit on thrones royal, to give sentence and judgement upon his life and actions: nay, which 
Note this ye hypocrites.  is more, to see his own parents, brethren, wife, children, and friends, forgetting all obligations of nature, amity, and humanity, to show no token of sorrow, to speak no one good word for him, in nothing to comfort him, but justifying the Lord, to laugh at his destruction: never was poor wretch, how great a fellow or traitor soever, condemned by an earthly judge, how merciless soever, but his sentence of death should ever end with this speech; And God have mercy upon thy soul, and many others taking him by the hand, would comfort him, and say, God help thee, we will pray for thee, be of good comfort; but here is not one word of comfort, but here soul and body deprived of all mercy and hope, is with a most terrible voice surpassing all united thunderclaps, cursed to everlasting fire, without pity or comfort. Finally, see 
Note here O you that forget God.  hence what it is to be separated for ever from God and all his Angels and Saints, and to be thrust among a rout and rabblement of Devils and Reprobates: and this is an hell itself. We see how heavily a sucking-child takes it to be separated but for a moment, and cast out of his mother's arms, how will he cry and take on, how nothing will please nor pacify him, and yet the nurse will soon take him again, neither did she cast him away in displeasure; but when Christ in his wrath casteth out a sinner, he never takes him, never pitieth him, for here no tears, prayers, suits, cries, yell, nor mournings can be heard, none will meditate nor speak for him, to reverse or stay judgement, but must without farewell be presently tumbled to hell. And here consider yet all this while, and ever after what guilt of conscience is in the condemned, what biting envy, what horror in mind, what distraction of wit, what muttering and murmuring, what cursing of themselves their Parents, friends, and dumb Ministers, what wring of hands, knocking of breasts, what cries & howl, filling heaven and earth: and what now would this damned person give to obtain Christ's favour, and to hear him say; Come thou blessed of my Father, but it will not be.  
The only remedy is, now to turn 
Use.  while time serves, and to be reconciled while he requesteth thee, by his Ministers, 2. Cor. 5. 20. and then needest thou not doubt of his favour and grace, else hereafter shalt thou knock long enough at the gate of mercy, and not be heard. Therefore beloved in the Lord, seeing we know the terror of the Lord this day, 2. Cor. 5. 11. and 2. Pet. 2. 311. Let us stir up our hearts to conceive & know these terrors of the Lord: I mean not only in judgement to conceive them, but also in heart and affection to be persuaded of the terrible fearfulness of this last judgement, and in this regard not to content ourselves with the gift of knowledge, and with an outward profession of piety, (as they in Math. 7. 22. and 25. 3. 44. Luke 13. 26.) but to labour for soundness and sincerity of faith, of repentance, and new obedience, both in heart and life endeavouring always to have a good conscience towards God & man, else vanity of vanities, will become misery of miseries; for while the thief stealeth, the hemp groweth.  
The second point in this terrible just sentence to be considered, is, the reason why Christ commits them to the fire eternal; because, that when he was hungry, thirsty, a stranger, naked, sick, and in prison, they relieved him not, in his members, which bewrayed they had no faith in Christ, for had they, than would they love his children, which was the fruit of faith, and having no faith, they could not apprehend Christ, nor appropriate his merits unto them; and failing herein, Christ profited them nothing, and therefore they being out of Christ, were reprobated, neither doth our Saviour press here justification by works for we 
Thom. Aqu.  are justified effectively by Christ, apprehensively by faith, and declaratively by good works; for albeit the kingdom of God is given us for the Election and promise sake, which the Saints receive by faith, yet because faith and inward graces are hidden from men's eyes, therefore are good works commanded, commended, 
The benefits by doing good works.  and rewarded as the proper effectual fruits of our faith and Election, and in doing good works.  
First, we perform the duty of good and faithful stewards.  
Secondly, we refresh the bodies of the best stayed servants and Saints of God, to wit, his Ministers, and therewith lighted the heavy burden of their cares, & mitigate their sorrows, and so make their toilsome lives more comfortable unto them, and give them occasion to pour forth many an hearty prayer to God for us, with much thanks to the Almighty for using us instruments in so heavenly a work.  
Thirdly, it gathereth much cheerfulness, peace, and assurance to ourselves that we are in God's favour, and 
Pauper via et p●●ta coeli  under the blessing of the prayers of the poor, which is the highway to heaven, even by the poor man's door, and is as a principal protection sealed unto us, as it were with the broad seal of the Kingdom of Heaven, job 29. 13. 18.  
Fourthly, and we are blessed of the judge himself, with all kind of blessings in this life, and shall most comfortably leave this world, whensoever the Lord shall call us hence, Psalm. 41. 1. 2. 3. and be most blessed of all in the day of judgement, Math. 25. 35. 36. 40. when our works shall be crowned with the garland of God's glory.  
The Use we are to make hereof, serves 
Use 1.  for admonition to the godly, to labour to be bountiful and liberal to the poor members of Christ, of that portion the Lord blesseth thee with, and in the day of judgement they shall be rewarded to the full; for than shall they be received to everlasting habitations, Luke 16. 9 Reu. 14. 13. which should move us to lay aside some moiety of our goods for that use: and for the ready effecting hereof, we must cut off all superfluities in feasting, in building, in attire, in hunting, hawking, and the like unnecessary sports and pleasures, and withal be thankful to God for this unspeakable gift, in making us able and willing to do his Saints good, 2. Cor. 9 15. and reputing us worthy 
1 Chro. 29 9 ●0 20.  of the oversight, nursing and feeding of his blessed people, but specially to be Nursing Fathers, and Nursing Mothers ', to his holy Ministers, who advance his honour and glory, (as Ebedmelech) did to the afflicted and distressed Prophet jeremy, so that the rags he gave him, are recorded in the Bible, jeremy 38. 11. and 39 16. whereas the memorial of the wicked doth rot.  
The next Use serveth for terror to 
Use 2. For terror to the wicked.  the wicked, who can prodigally waste their goods in any thing, rather than upon the poor; and yet will be bragging of their good works to the judge's face, whereas in truth they never did any good work, but in hypocrisy, and therefore the judge putteth them from his presence, calling them workers of iniquity, Matth. 7. 23. and 25. yet true it was, they were bountiful housekeepers in deed, entertained many guests, and (as Nabal his Sheepsheerers) feasted them as Kings, in so much as at the same thereof, all the fools of the people, and out-scowring of the World repaired to them, and were welcome: as idle profane gentleman, swaggerers, faulkoners, hunters, swearers, lazy servingmen, drunkards, whoremasters, and the like vicious rabblement, & at Christtide and Wakes, sheep-shearing, & meddowdays, kept open houses, come who list, (if he were of any fashion) and were overall the country renowned for it, yea wasted more in such riot and excess in a day, than many a poor man would spend in a year, and this they intimate to Christ in Matthew 25. 44. When saw we thee an hungry, etc. and did not minister unto thee, etc. they entertained all, unless they were some peevish Preachers, who would be always finding faults, and carping at their best works, or some precise Professors that would be catching at every several oath or speech a man uttered, or some base poor Lazaresses being full of very fulsome diseases, all which were the disgrace of a gentleman's house, and to receive and feast such, were to drive all good company out of their houses. Otherwise they spent and wasted all their annual revenues, and more to, and set themselves, many of them, over the shoes, that they could never recover it again, and all to keep good hospitality, and be good to the poor for their soul's health, and see how now it is regarded of the judge, & no marvel; for as well had all this meat and drink thus misspent (contrary to Christ's commandment 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, etc. but the poor, the maimed, the lame, and the blind, and thou shalt be blessed and recompensed at the resurrection of the just: as well (I say) had it been cast to dogs and hogs, than thus upon Christ's enemies, as they in Amos 6. 3. etc. for all this was done in hypocrisy, and for vainglory, but were not touched with the afflictions of joseph, nay for all these shows, most of them so afflicted joseph, that the iron entered 
Psal. 105. 18.  into his soul, and were so far from giving, that they took by sacrilege, oppression, and violence, and cunningdealing from the poor, that which was their own, and that which God and good men gave them, so that if the Ammonites & Moabites were debarred God's congregation unto the tenth generation, because they met not the Israelites with bread and water when they came from Egypt, Deut. 23. 3. 4. and if the rich glutton and corne-hoorder in Luke 12. 20. and 16. 23 went to hell for not giving their own to the poor, what shall become of them that not only give them nothing, but take from them that they have, and persecute them too? and if they did give them, yet how could the spoils of the poor, and of God's Church, be taken and accepted for Alms by God. Nay 
Deut. 23. 17. 18.  (but you will say) Many of these bountiful housekeepers were professors, devout in prayer, prophesied, and by his name cast out Devils, and did many great works: they ate and drank in his presence, and heard him teach in their streets, Math. 7. 22. 23. and 25. 44. Luke 13. 26. and shall they be damned too: (and so it is now) but we are to learn, that most excellent gifts will not avail to salvation, unless we have true faith, sincere repentance, and new obedience, whereby we do the will of God; and this is a point of great weight and moment, and worthy of observation: that men not only in this life, and in death, but even at the last day shall thus plead for themselves, and yet not be regarded, because that all was done in hypocrisy, and not in sincerity, and this should teach all men to beware of spiritual pride, self flattery, and self-love, delighting in their external gifts, as Pharisees, Luke 18. 11. Isa. 65. 5. whereby they flatter themselves in their estate, overweening the good things they have, and falsely thinking they have that blessing of God, which they have not, whereas in truth we should labour to be purged of this pride, and ever suspect the worst of ourselves, to judge ourselves severely and strictly in regard of our unbelief and hollowness of heart; for this will be a means to make us escape the judgement and condemnation of the last day, and this is the property of Gods Elect to think worse of themselves then God doth, as we see in Math. 25. 37. but the reprobates have ever better persuasion and opinion of themselves then God hath, as Math. 25. 44.  
To conclude then, let us be upright 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 mere gift of God, and without prayer cannot be obtained, for we are naturally so covetous, so didistrustful in God's providence and promises, such lovers of ourselves, & hardhearted to others, that without his special love and favour to us, it is impossible for us to get this great victory over ourselves; to be merciful, no not to Christ himself, nor to his Ministers, that maintained his honour and glory, and therefore of all others ought most to be respected and relieved, and yet I wot not how (as a field vine, subject to every of wind and tempest) they be of every body most rejected, and least regarded, as the out-scowring of the world, and sheep appointed for the slaughter: neither can we afford the crumbs from our tables to Christ's poor members, but rather give them to dogs, hawks, horses, whores, and for Tobacco to urge drunkenness, to make us sober and circularly able to be drunken; so that it cannot be, but the Lord hath a controversy 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 whoring, swearing and killing, Hos. 4. 1. 2.  
Ranulphus Cestrensis in his Polichronicon, 
Ranulphus worthy example.  lib. 5. cap. 10. and anno 610. writeth of john Patriarch of Alexandria, that being at his prayers upon a time (as is said) there appeared unto him a comely virgin, having on her head a garland of Olive leaves, which named herself justice, saying unto him, and promising, that if he would take her to wife, he should prosper well: whereupon he after, became so liberal to the poor, that he assayed to strive in a manner with the Lord, whether the Lord should give him more, or he should distribute more of that which was given, and I would the maid Mercy should be married to more than this Almoner, (for so, after, he was surnamed) that the maid Mercy should not live so long a Virgin, as that a few or none will marry her: yet our Saviour commands to sell what ye have, and give alms, make ye bags which wax not old, a treasure which can never fail in heaven, Luke 12. 33. and to take heed that your hearts be not oppressed with surfeiting and drunkenness, and cares of this life, and lest that day come on you at unawares, for as a snare it shall come on all them that dwell on the face of the whole earth: Watch therefore and pray continually, etc. Luke 21. 34. etc. And so far of this twelfth Motive.  
The last and thirteenth Motive to 
The 13. Motive. The ●●●cution of the sentence upon the Reprobate.  watchfulness is, the consideration of the execution of the sentence upon the Reprobates, for these shall go into everlasting pains, Math. 25. 46. In which words we may see two express torments inflicted upon the wicked. First, a departing from Christ (in these words and they go from Christ) according to those words of the sentence in vers. 41. Depart from me ye cursed. And secondly, the place, which is to e●erlasting pains; agreeable to the judge, (to everlasting fire prepared for the Devil and his Angels.) These two members of the execution of the sentence, point out two sundry punishments to be inflicted upon the Reprobates: the one privative, the other 
The privative pai●●.  positive. The privative, is a depriving of them from Christ their head, and from all goodness: from Christ, so that they have nothing left in them but sin: as a boulter, when the flower is bolted out, there remaineth nothing in it but brannes'; so they, deprived of all God's graces and life, have nothing left in them but the brannes' of sin, and the second death. And thereupon (as formerly the bad Angels) are made, or rather become, as devils incarnate. This privative pain, some term the pain of loss, or the loss of all bliss, which although it inflicteth no external sensible punishment, yet hath it within it, a positive effect; for as the absence of the Sun causeth and bringeth darkness, 
Similes.  and the want of food death; so the absence of Christ jesus the Son of righteousness, bringeth darkness to the soul, and the want of the food of life, death eternal: than which, what torment greater, then utter darkness, and everlasting death; for as the fullness of joy is gotten by enjoying his presence, Psal. 16. 12. so the fullness of sorrow is attained by his absence, and as he is the life quickening all creatures, so the want of him is the deprivation of life, and a second death. So then, this privative 
What this privative punishment i●.  punishment, is a violent cutting of man from Christ his head, and centre of his life and bliss, and a remoovall from all goodness whatsoever, even the smallest: and this sorrow of want of God and all goodness, is everlasting; because the judge is infinitely angry, and for ever absent from all help to sinners; for here all light is away, all the 
The pains of los●e.  candles of comfort quite, and for ever, put out, and nothing remaining but utter darkness, and gnashing of teeth; all plenty wanting, all scantness abounding, not so much as one drop of cold water can be obtained from Abraham, (sometime rich in good works) all springs of mercy be close locked against such as showed no mercy, not one word of comfort to him that would not comfort heretofore the poor comfortless, (no friend in cheapside, no friend in Court) poor rich Lazarus now scorneth the rich poor gl●tton; here gentlemen be beggars, and cannot be heard, and beggars gentlemen, and scorn their scorners, who now (but too late) rue, and to their cost feel, the heart of a poor man. Now judgement is merciless to them that showed no mercy; for as they stopped their ears at the cry of the poor, so now God's ear is stopped against them a day there was when they howted the poor from them, now the time is come when Christ how●eth them to hell: and just it is, that he that forsook God, and was ashamed of his word, and of 〈…〉 icted Saints, that GOD should forsake him and his Saints should so likewise: and as the shame of all creatures, be ashamed to know or regard him, Math. 10. 28.  
The Use serves for admonition to all 
The use to consider what loss it is to be separated from God.  God's children, to consider before hand, what an unrecoverable loss it will be to any creature, thus in wrath, and for ever to be separated from his God, and from all goodness, and to be made a Devil; for what made the falling Angels Devils, but the depriving & stripping of them from all graces and gifts of God, and to be cast to all heavy designments. Then consider what child, what servant, or subject can abide or endure to hear such terrible words, Depart from me ye cursed, so full of indignation, wrath, and anguish from the mouth of the most merciful & ever blessed Saviour of the world, knowing and foreseeing what loss followeth upon the speaking of the words, and what unspeakable torments shall in the neck thereof seize upon his soul and body, and that for ever in hell: and what 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 friendless & helpless; and standeth upon his doing or undoing for ever: oh! this would kill a man's heart, and will cast down the stoutest heart living; no sentence, no prison, no execution to this shame. Consider 
A Simile.  but the case of a married wife, who though she lose all her friends, and live in extreme penury, yet so long as she enjoyeth her husband's favour and love, she will comfort herself against all indignities; but if she play the harlot, and he say unto her, depart from nice thou accursed whore; this killeth her heart, she looseth all the benefits of wedlock, incurreth the hatred of all men, and is cast into extreme misery and shame in the world to her dying day, and yet is this but a temporal loss, and in losing him, she ●o●eth not God (if she repent and amend) nor heaven, nor life: but here in losing this bridegroom of the Elect, man loseth with him all goodness, and is endowed and possessed with all badness. This point is further strengthened, if we consider and meditate upon Psal. 27. 12. Isa. 49. 15. Ezech. 10. 3. 4. and 11. ●2. and 43. 2. Exod. 33. 3. josh. 7. 7. judg. 2. 2. out of which places we may see what it is to lose so good, so loving, and merciful a God: who worse than Cain, Esau, Saul, & judas? yet Cain could not abide the burden of sin, and losing God's favour, persuaded his soul, that whosoever met him, should kill him. Esau sold his birthright, and though he sought the blessing with tears, he could not find it, Heb. 12. 17. Saul could not abide that the Lord would not answer him, and judas hanged himself; yea it was a death to Absalon, though a treacherous parricide, to be debarred his Father's presence, 2. Sam. 14. 30. yet these had contentments in this life in full measure (unless it were judas) but here contentment is to be expected in nothing, no more than 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 help them withal. If David mourned that he was exiled from the Tabernacle, Ps. 42. 1. etc. and 84. 1. etc. and 132. 1. and 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 be exiled God's presence, and Church triumphant, and thrust into that hellish synagogue, where is nothing but weeping and gnashing of teeth: when Assuerus spoke but one angry speech to haughty H●m●n, Ester. 7. 8. as the word went out of the King's mouth, they covered his face, and led him to execution, and yet that was but a temporal, but this is an external execution: and 
Use.  what would a damned person in this case give to recover God's presence and favour? that do thou now, and thou shalt not miscarry; whereas all tears & lamentations spent in hell, will be unsufficient, therefore repent in time. We repent and are right sorry for temporal losses, as Adam for Paradise, Elie for the loss of the Ark, Re●oboam for his kingdom, but no loss to this, when after thy sentence denounced, thou must without delay trudge the black way to perdition, with many a deep sigh and comfortless sob, to sup in that full hungry palace of perdition and confusion with the Prince of darkness and his accursed complices, at the terrible table of God's vengeance, and then wilt thou with Cain cry, My punishment is greater than I can bear, Gen. 4. 13. for the greater the good thing we lose is, the greater will be our sorrow; but God is the greatest good of all, and to lose him bringeth the greatest sorrow & grief: then God is the centre and rest of man's soul, therefore as there is no separation to that of the soul from the body, of one member from another; so is there no grief 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 liveth, moveth, and hath his being, and all his felicity, and therefore this loss is unsupportable, and as some think greater and so●er than the pains positive, viz. the losing of God; for what hypocrite or heart of man can now abide to hear Angel or Devil say, Where is now thy God? Micha. 7. 10. Psal. 42. 3. and 143. 7. The remedy, for all, then is this, to think now of this deprivation, and to prevent it, to perform such duties of faith and obedience, as we would then wish we had performed in true and hearty repentance, and remember 
2. Chro. 15.  here now to exercise stoutness against sin, Satan, and all worldly vanities, Malachy 3. 13. and not for them against our good God and his Saints, and withal, as an effect of a true lively faith, use all mercy to the poor, and love to God's Ministers, and ever draw nigh to God, that he may draw nigh in that day to us: and so far of the first member of this execution of the sentence, and of the privative pains or sorrow of loss, and therefore in time prepare against it.  
The second point is, of the latter part of the execution, which is called the pains positive, or pai●es of sense, because 
The positive pains.  they are afflicted as well upon the outward senses of the body, as upon the inward faculties of the soul: and these pains are twofold, the one remote, 
These pains a● twofold, outward, & inward.  or without man, the other propinque near and upon man's soul and body: the outward pains, removed from the whole man, are such external torments as are accidental, and seize upon him by reason of the place or prison itself, and the company therein; As for the place where the wicked shall be tormented, is called Hell: the names thereof express the nature of 
The names of Hell. 1. Let●●.  the same: and first, the Heathen illuminated only by the light of nature, and rules of equity, call it first, a forgetting of all goodness. 2. a desire of evil. 
2. Piegeton. 3. Atheron.  3. the waters of greefe, and renouncing of all joys. 4. weeping and lamenting. 
4. Co●itus. 5. Stygia palus. 6. El●ades. 7. Sophiss. 8. Tartarus  5. a Lake of misery and everlasting loathing of the former works. 6. a dark place. 7. darkness itself. 8. a place of terror, trouble, and vexation, where dwelleth no order, but confusion and everlasting horror. 9 wring. 10. an 
9 Orcus. 10 Pluto●i●● 11 Avernus 12 Abyssus 13 Infe 〈…〉  infectious hole. 11. a place breathing exhalations of brimstone. 12. a botttomles pit, etc. where we see how nature justifieth the Lord in men's consciences, & how natural wits devose, acknowledge & judge of diversities of torments due for sinners, though they never were taught them out of God's Word, yet they judge these to be the worthy reward of sin and sinners. Secondly, the Scripture terms the place by these names, Hell, Math. 10. 28. Everlasting perdition, 2. Thes. 1. 9 A Lake burning with fire and brimstone, which is the second death, Reuel. 21. 8. the deep, Luke 8. 31. Gehenni, or the valley of the sons of Himmon, jer. 7. 30. and 19 6. Math. 23. 23. Tophet, Isa. 30. 33. and 2. King. 23. 10. utter darkness, Math. 23. 13. unquenchable fire, Mat. 3. 12. and 13. 25. a place without, Revel 22. 15. which names as fearful as they be, express not the thousand part of the ineffable pains thereof: only (as in a figure) by these names the Scripture lisp to our capacity, rather than in express terms, do utter the full effect of God's wrath upon sinners, and therefore in speaking of these torments, we must carefully beware that that which is figuratively spoken in Scripture, be not taken not expounded 
A Caution  literally as some do; but learn and advertise our hearers, that whereas we cannot conceive nor utter the extremity of these torments, nor the fulsomeness of this horrible prison; yet the Scriptures express them by the sharpest and most intolerable punishments we know or can conceive; as fire, brimstone, darkness, weeping, etc. and yet when we have heaped together all the attributes and names we know, all are insufficient to declare it, being incomprehensible, only let us believe what we cannot utter, and carefully avoid that cursed place betimes, lest then we be made to feel that which now we will neither believe nor eschew, which God forbid, and so far 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 be curious in this bloody point, which nature abhorreth to be prolix in, but only by some few circumstances, refer the deeper consideration thereof to every man's secret meditation, praying Almighty God to work in them and me hereby such effects, that we may ever avoid the the things that bring us to it; as for the nature of the place:  
1. Hell is described to be a prison, or dungeon prepared for the Devili and his Angelis, Math, 25. 4. Christ's, his, and our adversaries, & must not God be revenged upon his enemies? and the more Christ poureth the vengeance of his revenge upon Satan, and all reprobates, the more is he glorified, and his power magnified, and therefore hell must be such a wide place as shall contain 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 God's wrath.  
2. The best places and sweetest upon earth, if they be not kept clean and savoury, will soon become fulsome, much more will hell, made a place of dishonour, and of the execution of his wrath; for we see how all places wherein God inflicteth the judgement of his wrath, are full of horror, as jerusalem, Math. 23. 37. Babel, Isa. 13. 19 Bozra in Edom, Isa. 34. 11. 12. Niniveh, Z●ch. 2. 13. 14. etc. much more hell, whereupon light all God's curses.  
3. If worldly prisons and dungeons become so fulsome, that in short time men lose therein their health and lives, 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 devils desire respite, not to be sent thither, Luke 8. 31.  
4. Here are all the torments of God's wrath, as fire, brimstone, and such fire as burneth even spirits, surpassing all fires: Oh what anguish and torment sustaineth he that is subject to these instruments.  
5. This further aggravateth the terror and horror of the place, in that it containeth not only all the tortures and instruments of Gods fearful vengeance, but is a place of utter darkness and blackness, that is void of all comfort, far beyond Pharaches plague of 3. days palpable darkness, Exod. 10. 21. but this for ever the soarest punishment that can be inflicted upon man, is to cast him to a dungeon or dark place, and yet this is nothing to that; a plague of plagues, fitting such as sin in darkness, and that call darkness light, john 3. 19 Ezech. 8. 12. Isa. 5. 20. Ephes. 5 8. 11. etc.  
6. Then the company they find there, be the Devil and his Angelis, all Reprobates and bad people, as full of malice, hatred, and all villainy, as ever they were when they lived upon earth, albeit the close prison keeps them from practising it: and what a death is it for a man to be constrained to live ever in such a company, where Satan and his Angel's hatred to man is now greater than ever it was? for now to their eternal confusion, they feel the full reward of their wickedness wrought to man, who might have stood in their Angel-like state, had it not been for man, and therefore ceaseth not in all they can to malign all Reprobates, and the like do one Reprobate to another, as agents of one another's misery.  
7. Their exercise in hell is weeping, and gnashing of teeth, so that they cannot speak nor think any one good thing. Thus we see both the name, nature, and circumstances of this fearful place, and therefore being so terrible, it were wisdom for all men to beware of it, and labour for heaven to dwell in ever.  
The other sort of the pains positive 
The inward positive pains  be called the internal pains inflicted upon both soul and body, which may be guessed partly, by that which hath been spoken of the prison, and partly by the punishment which shall be laid upon the soul itself, and all the faculties thereof, as the cogitation, memory, understanding, will, and affections, etc. then of the body, and of every member thereof, for wherein every man sinneth, therein is he tormented: But these torments are partly unknown, and so I pray God they may ever be, and partly so lamentable, that no Christian heart can abide to dwell long upon so doleful a subject, and therefore I refer you to others that writ largely thereupon; beseeching Almighty God to give us all grace to consider wisely, and in time of all that hath been said, and to make a ready use thereof to God's glory and our salvation, and not to run sottishly upon God's judgements, denying there is an hell, as do Sadduces, Atheists, Idiots, Infidels, and Nullifidians, and ungodly livels, whose lives proclaim it 〈◊〉 and 2. such as deny there is any heaven, as Epicures, Belly-gods, Worldlings, Sodomites; Inordinate livers, idlers out of a calling, etc. 3. all thieves, Oppressors, Sacriledgers, poor Coney-catches. 4. all Protestants at large, Christians without faith or good works, Self lovers, Hypocrites, Mistress 〈…〉 cordists, Origenists, etc. but let us watch and pray.  
The first use we are to make of this thirteenth Motine, serves to show 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 
Use. 1 Reason's proving it necessary to know that 〈…〉 re is an hell.  knowledge and fear of God, for when they consider the unspeakable power that is in the mildest word proceeding from God's mouth, they must needs accuse the hardness of their own hearts, upon which it cannot work, unless it be to their destruction, whereas here we see the commanding voice of God (to depart from him.) to be so forcible and powerful, that neither man nor devil is able to withstand it, but all as slaves from the whip will run to hell fire, and therefore should they now not sin against the Lord, whose very voice is more terrible than hell itself, and this reason useth David, in Psal. 29. 4. out, to exhoxt all men, and by name the mighty Nimrods' betimes to obey his glorious voice in his word.  
2. Satan would persuade all men that there is no hell, thereby to set all to work iniquity without remorse, and therefore this doctrine must be often whetted upon them to fear.  
3. Most men, yea Professors (though they can discourse hereof) are so wicked, even in the very bosom of the Church, and live so loosely, as if there were no hell at all; for how few will for fear thereof, forgo on● hours pleasure, or one mite of profit, or avoid any temptation Satan can cast at them, and therefore needful it is to set before them often, what dainty fare they shall find in hell, whether they hasten: and if this will not reform them, nothing will, seeing it is the last remedy in the Bible used to press men with.  
4. Were there no heaven to enjoy, no God to reward, no hope of immortality, yet should men for fear to burn in hell, forbear now to sin; for we see how men for fear of temporal penalties, forbear to transgress the Laws of the land; yet Gods laws, penalties, nor promises, which far surmount these are not regarded: here a fellow 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 upon him the heavier, and his deferring is the more to infer the thicker and surer blows, and of no ill payment shall he need to complain that hath the wages of his wickedness withheld from him in this life, to receive the total sum together, and for ever in hell, this would breed in the most valiantest Atheist living, such a gasping terror, and quaking dislike, that ever after he should abhor, not only the least branch of sin, but withal every thing alluring or aspecting thereto, and withal should have hell itself pictured in every corner of his gardens, orchards, banqueting houses, and places of delight, in more careful manner then ever had the pharisees Gods laws, broydered upon the fringed Phylacteries of their garments, and so would, notwithstanding now all parents and superiors do well, & their duty it is often to relate to their families the pains ordained in hell fire, and so admonish them to beware of that burning place.  
5. The knowledge that there is an hell is behooveful in sundry respects, as 1. it rectifieth the conscience, when the neverdying worm gnaweth thereat, and signifieth unto us that still we have some unrepented sinners, summoning us to judgement and damnation, 1. joh 3. 20. 2. this should cause us in all our carriage to misdoubt our actions every of them, and ever setting the Lords blessed word before us, fear him who is able to cast soul and body to hell, Math. 10. 38. 3. it should make us wary never to forfeit, but still to retain sure our title to God's kingdom, and therefore be careful never to commit any of those sins that deprive us of God's kingdom, as be in 1. Cor. 6. 9 Galat. 5. 19 Eph. 5. 3. etc. 4. It maketh us thankful for our Election, & withal teacheth us to be careful to observe the same in the whole course of our lives, lest wilfully we relapse, and ever fear all our ways, Ephes. 1. 3. to 7. 5. This is a forcible means to wean us from the world and all sinfulness, and to cause us to hasten to enter in covenant with God afresh, and so open a door to heaven, and to all Christ's treasures of grace, which God grant we do speedily.  
The second Use serves for reproof 
Use. 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 livers, malefactors, etc. but that there is an hell, appears by the above quoted titles of hell. 2. By our consciences, accusing when we sin. 3. the very Heathen in all ages and places (how profane soever) affirmed, that malefactors should to hell. 4. Chysostome in his Homilies 48. and 49. and 50. Ad populum Antiochenum, confuteth this error. And therefore let all men stand in awe and sin not; but believe, lest they approve worse than the Devils, who believe and confess it, and tremble at the minding thereof, james 2. 19  
The third Use is for admonition for 
Use 3.  all men generally, that seeing there is an hell, and the pains thereof unspeakable, yea so great, as no heart can conceive, only by the names of the extremest punishments upon earth, as fire, brimstone, darkness, death, an evereating worm, and never dying, they be shadowed, because we can conceive no soarer nor greater torments, all worldly torments be finite and temporal, these infinite, spiritual, pitiless, easeless, remediless, a pain beyond all pains and grief, surmounting all griefs at the very names whereof the very Devils, how hardhearted & graceless soever tremble and quake: here all springs of mercy are locked against such as showed no mercy, no one word of comfort to such as denied comfort to the comfortless; here Lazarus the beggar scorns to be at a gentleman's command, to reach him a drop of water, for that he denied him the crunme● that fell from his table, which now to his cost he rues it, and feels the wants and heavy heart of a poor man, and just it is that such as stop their ears at the cry of the poor, should then cry and not be heard. Oh doleful place that yields no comfort! and oh more wretched people that foresee not this misery to prevent it! but most miserable, that now hearing and knowing it, no warning will serve them, no calling will awake them, no threatenings, no not hell fire will terrify them, and therefore such as haunt mischief shall fall into it: But O ye holy watchmen, 
Exhortation to the Ministers to warn the people hereof.  and shepherds of the people! for Christ's sake cry out aloud, lift up your voices like a trumpet, give those sleepers no rest until they be awaked from their deadly sleep; and you godly Christians exhort one another whilst it is called to day, lest your hearts be hardened by the deceitfulness of sin, and this day come suddenly upon you, and take you away when a man's house is set on fire, all the town and country will forthwith arise to help to quench the fire, and it is very well done; but here man's soul and body is set on hell fire, yet to prevent this danger, (which is more than the burning of an house or town) no man helps, the watchman is asleep, the gentleman, though the house of his soul be all fired, snorts in his sin, and must not be awaked, the neighbours help to rock him in the cradle of security until death comes and arrests him to come to judgement, and then the man and his works fall in the fire; and what misery findeth he not there? the guilty conscience, the neverdying worm, the flames unquenchable, the darkness frightful, comfort no where, pains without, and terrors within. The holy Martyrs burning here in the flames of fire, felt no such matter, they died in a good cause, had a good conscience towards God and man, were very cheerful, forgave their enemies, prayed for the Church, exhorted one another to patience and constancy, persuaded, comforted and confirmed the people in the truth, rejoiced in spirit, sang praises to God, prayed instantly to the very last gasp committed their souls to God, in full hope of a joyful resurrection; and finally (as in a burnt sacrifice) more than Conquerors, ascended up to Heaven, which should animate all men to retain a good Conscience, lead a godly life, and be sure of a blessed comfortable death, and resurrection: whereas contrarily, a bad Conscience, and the guilt of a wicked life, portendeth a fearful death, & an heavy resurrection to be executed in hell fire.  
But here the wicked coin objections, 
Object. Reason's why sinners torments be so great in hell.  and demand how it is that the merciful God can find in his heart thus strangely and severely to punish any sinner, seeing our sins cannot hurt him, nor our piety benefit him, job. 35. 6. 7. and 32. 3. If all be in heaven, he is not the richer, nor if they be all in hell, is he the poorer.  
I answer. 1. God is almighty, whose infiniteness of power, wisdom, and justice, makes him willing and able to inflict upon sinners the most exact and sharpest punishment, as pleaseth his Majesty, and therefore as he is a God, and mighty in all his works, that is to say, great, wonderful, & terrible, Nahum. 1. 1. etc. Cant. 8. 6. 7. Deut. 29. 20. so specially showeth he the same in punishing Reprobates, and for that cause is called the God of righteousness, and the God of vengeance, Psal. 94. 1. 2. and seeing all his other works be wonderful, and full of Majesty, we may be assured he is so in smiting the wicked.  
2. As his mercy & patience is unspeakable great in inviting & waiting for sinner's repentance, Rom. 2. 4. so is his justice & impatience as great if he be contened; for in God mercy and justice are termed Gods two arms, & therefore must be of equal length and bigness, as well in punishing the wicked, as pardoning the godly.  
3. Sin is a most odious and impudent adversary to God, and to all his works, provoking his justice in the highest degree, labouring to bring the Author of all Being, to a none being, and all his creatures with him, and therefore must God be revenged upon it, and his favourites, as upon the greatest enemies to his glory in the highest degree.  
4. This is God's ordinance, that such as fear and obey him in this life should to heaven, and the others to hell: this is the principal condition of his gracious covenant, and therefore it must be so.  
5. All transgressions against the King's person, or blood royal, are high treason, to be punished with the extremest tormen as can be devised, but the Reprobate sin against the King of Kings in crucifying and killing his Son and heir apparent within his own Court, reigning 
Heb. 10. 29  in heaven, and therefore no punishment is great enough for such as crucify the Son of God to death, to say nothing, how they conspire, with Satan to disturb and persecute his Church to rob the Lord of his honour and glory, and to bring all to confusion.  
6. A Reprobate is an heart-murtherer, of God himself, and a destroyer of all his ordinances, wishing there were no God, no judge, no heaven, no hell no resurrection nor life immortal, and therefore should be severely punished.  
7. The godly cry against them, and so do their bloody sins, and therefore 
Reuel. 9 9  the righteous judge must do i●stice upon them according to their demerits.  
8. In sinning there passeth through every man's heart a practice discourse of the understanding, laying before the sinner as it were in the one scale of the balance, the delight, ease, pleasure, or profithe reaps by sinning; and in the other, the wrath of God if he sin, and hell torments with the loss of God's favour, kingdom, and all his goodness, which all in respect of his greediness to sin, he renounceth, maketh a covenant with death and hell, and now is turned to it, and receiveth his own mad choice.  
The next Use then is for us, not for 
Use 4.  lust and lustiness in sin, thus to set at naught the Lord and his regalities; for though this be but the first degree to the pains of hell, and as it were the suburbs thereof, yet all the tears spent in hell are unsufficient to bewail the loss of Heaven, and of God's presence, and yet we see millions prefer the loss of their least commodities before it; but they shall find this a greater loss, when without delay they must, after the sentence denounced, trudge the black way to perdition (with many a deep sigh, and comfortless sob) from God and all the company of heaven, to sup in that full hungly palace of confusion with the Prince of darkness, and his accursed company, at the terrible table of God's vengeance.  
The second point of the execution of the sentence of damnation, is the continuance 
The second part of the continuance of the torments upon the reprobates.  of these pains in hell, which shall be for ever; And they shall go into everlasting pain, Math. 25. 46. and this sentence is most just every way, as decreed before all worlds, revealed to the world in all ages, and shall be executed 
Reason's 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 eternal, it must so long be punished.  
2. As man sinneth against his God, who is eternal and infinite, so just it is that man should be punished eternally and infinitely. But (will you ask) might 
Object.  not the Lord have killed them outright and there an end, and not suffer them to fry in torments eternally. Ans. No, for that had not satisfied his justice. 2. Then the conditions of the covenant required eternity.  
The Use then is for every man to beware 
Use. 1  of that prison, out of which he shall never come forth, and to consider how long is that whipping that never endeth, tedious is that day that yields no evening, and hard goeth it with the tormented that would ●aine die & cannot. If a damned person were persuaded that he were to sustain his torments in hell no more thousand years than be stars in the sky, sands in the sea, grass pills upon the ground, and creatures in heaven and earth, though this time would be passed telling, yet would he comfort himself in that one day, though it were long, the fire would be quenched, the worm would die, the chains of darkness would wear out, the prison would be laid open, and the miserable man should be set at liberty, but (alas) never to come forth, this word (never) killeth the heart, seeing the pains be intolerable, and the continuance eternal. If sinners would deeply and sadly consider this point, they would not buy repentance so dear, nor be so mad as for a moment of transitory delights, profits, or ease, boil so long in a Lake burning with fire and brimstone▪ pitiful & fearful it is to see how the fools of the people in these days of light, make but a sport of sin; not thinking how close, and of what endless continuance the prison shall be there; and others more wife, yet not much more religious, pack up all sins upon Christ's mercies, not regarding his justice, nor their own infidelity, much less abnegation of themselves, and amendment of life, and yet there is not lightly any so foolish or sottish, if he have 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 (than which there is none more weighty) most men sleep and snort, and what, saith the judge, shall in the end become of them, but that the judge will come when he looketh not for him, and hew him in pieces, and set him his portion with unbelievers, Luke 12. 46. Thus far of the execution of the Lords definitive sentence upon the Reprobate, namely, that they go into everlasting pain, and there I leave them, where God leaveth them; for how can, or should I be more merciful unto them, than the most merciful God is unto them, 1. Sam. 28, 16. or then they themselves were to themselves whilst they lived here, and might have easily prevented these tortures but would not, but contemned all admonitions.  
Next it followeth to speak of the execution of the second part of the sentence 
The execution of the sentence upon the Elect.  definitive upon the godly, which is thus; And the righteous (shall go) into life eternal. But what these joys be, you must pardon me, if I be sparing in 
Reason's why I speak sparingly of heavenly joys.  the relating thereof; for our Saviour Christ who came from heaven, discoursed very little thereof, though he could do it best of any, nor yet Paul who was rapt into the third Heaven, 2. Cor. 12. 4. speak nothing here of to any purpose, as not been given himin commission, and also 2. for that the nature of these joys is transcendent, infinite, ineffable, incomprehensible, and remote from our weak senses, and uncapable capacities, and therefore being unable to conceive them, we are to believe life everlasting. 3. When Christ himself, his Prophets, or Apostles go about to describe Christ's spiritual kingdom, they use wonderful enlarging, surmounting and comparative speeches, taken chiefly of such things as the Tabernacle, Ark, and Temple were made of, to figure thereby to us, the heavenly Tabernacle, and celestial jerusalem, and holy Temple, typing the same by such things as men set most price by, as gold, silver, pearls, precious stones, and the like; and yet when all is done, they come short of the joys themselves, and therefore the safest way is to be wise with sobriety. 4. There be some mysteries in the word of God, the perfect and full manifestation whereof, the Lord reserveth for this due time and place, which is the life to come, whereof I take this to be one, and therefore let us in hope expect that time and place, and not the while build Castles in the air. 5. We ought rather to labour and study to know & practise the means directing us to heaven, then to trouble ourselves on Seraphical questions, nothing so necessary for us. 6. I deny not but we may discourse hereof, so far as the candle of the word enlighteneth us; and Paul prayeth that this mystery might be revealed unto us, Ephes. 1. 18. and unthankful to God should we be, and enemies to our comfort, if we would refuse to search for, and to understand what the Lord revealeth, yet for my part, I had rather be silent then err herein, and by my silence want a fault, then when it is committed to crave pardon when I needed not commit it; specially, seeing there be diverse learned men that have comfortably discoursed hereof, who out of the Word taught us, that there is an Heaven, and therein joys unspeakable and glorious, that God himself is the Author thereof, that it is eternal, that the twelfth Article of our faith is thereupon grounded (and the very Pagans affirm the same) who they be that shall enjoy them, then, that the nature of these joys is privative and positive, the positive internal and external, etc. unto whom I refer you as myself for satisfaction, if we stand unresolued, which we need not.  
The Use every man is to make of 
Use. 〈◊〉  these joys, serve for admonition to the godly to be watchful, lest he lose the same, and with Satan drop to hell, and therefore must have a care to lead reform lives, to assure them of their salvation, else every comfort will be converted to a sentence of condemnation: and what availeth it thee to discourse of such an excellent country, whereunto thy conscience telleth thee thou hast no title unto, no more than it doth Satan, who can speak more of heaven than any of us; yet the thinking of that country much increaseth his sorrow: and so will it be to the wicked in the midst of their jollities a sting in their souls, & as a tart sauce, making their sweetest melodies sour & deadly. If this meditation were holpen with the light of a lively faith, it would (as Elishaes' salt) sweeten all the waters of jericho; and as Elias fiery Chariot, soon lift us up to heaven, and the while make all the bitter pains of this life comfortable to us; for if the love of Lands, and desire of Riches, cause the pains taken for them to seem nothing; what should the love of Heaven effect in our souls? should we for this Country refuse any toil? we know how all condemn Esau for selling his birthright for a mess of red pottage, and what are the very best things in this world, but vanity and vexation of spirit, and God forbid we should lose our birthright in heaven for the love of uncertain pleasures: a wise pilgrim will forbear all delights that hinder his return, and reserve all pleasures until he 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 was content to bear all afflictions, because he looked for things that were not seen, 2. Cor. 4. 17. and 5. 1. 2. and whosoever assureth himself of heaven, will little regard this sinful life, which one point should cause worldlings to look about them.  
The second Use serves for thankfulness 
Use. 2.  to our good God, for redeeming us from hell, and all miseries, whereunto by our sins, and the sins of our sorefathers, we had wretchedly plunged ourselves, and of his unspeakable love and mercy made us his elect children, & heirs of his kingdom; and if thou take this to be but a slender benefit, than conder what a damned soul would give, if he had wealth, to be thus freed; and do thou now the like, for by nature thou wast the child of wrath as well as he, Ephes. 2. 3. And therefore if Noah escaping the Deluge wherein millions were drowned, and Israel delivered from Pharaohs tyranny, and David from Saul, forgot not due thankfulness; much more ought we, delivered from the floods of God's wrath, tyranny of Satan, and cruelty of all enemies, yea and from the everlasting pains of hell, be ever thankful in this, and the life to come for this most gracious deliverance and blessed advancement to his holy kingdom in heaven.  
The third Use serves for comfort to 
Use 3. Of the joys of heaven.  the Elect which go to everlasting life, and to heaven, and that in three respects.  
1. Of the ends why eternal life was ordained: 1. that God might manifest the riches of his grace to his Elect: 2. that the godly might enjoy the full fruits of Christ's death, and the promised rewards of their labours and indignities in this life sustained: 3. that they might magnify the great works and mercies of God wrought for them.  
2. In regard of the effects of eternal life; 1. that they may be as the Angels of God, Math. 22. 30. not in substance, but in conditions: 2. that we 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 certain degrees of heavenly joys, whereof the first degree of our comfort and joy, shall be in respect of the general resurrection.  
1. For it shall be a joyful day to us. 1. For the Angels will awake and comfort us in the Lord. 2. joyful it shall be, for that our souls and bodies separated by death, shall now again be joined together, and glorified together eternally. 3. joyful shall it be in respect of the holy communion of Saints whereunto we shall be joined to praise the Lord.  
2. A second degree of glory will this he, that we shall appear before Christ our Saviour, be absolved and sit with him to judge the wicked, & enter upon his sweet promises of eternal life.  
3. A third degree of glory is, that he will justify and save us from our sins.  
4. The fourth degree of joy is, in that we shall be honoured with the dignity of judges.  
5. A fifth degree is, after we have thus triumphed and trodden our enemies all under feet in most glorious and triumphant manner, we shall with Christ our head, and all his Angels and Saints, go to life eternal, which is the end of all our wishes and desires, where for ever, we shall enjoy the presence of the holy Trinity, where the inhabitants of the heavenly jerusalem be all Angels and Saints; for Nobility, all the Sons of God; for unity, brethren; for wisdom and knowledge all taught of God; for experience, they all overcame the world; for multitude they cannot be numbered; & for amity, they live in continual peace; their work, praising & serving the Lord; for piety, they keep a perpetual sabbath, every day an holy day to the Lord.  
6. The 6. degree is in regard of our continuance in heaven, which is everlasting without end, but if these joys had had an end, than had it not been an heaven; but it is eternal, without end, grief, weariness, oldage, or any corruption: for when Death is swallowed up in victory, how possibly can we die, our Saviour being life itself.  
7. The seaventh degree is, that the Lord will pour into our souls and bodies all the communicable graces of his Spirit; for when we are united to Christ our head, and then by virtue of this union and communion mystical, we be in all created gifts and graces belonging unto all and every part of our souls and bodies like him, but not in the same degree.  
8. The eight degree of joy is, a freedom from all miseries whatsoever, belonging to body and soul, and in stead thereof be enriched with the contrary blessings, which the Lord grant us. And thus far of the thirteen Motives for watchfulness against the day of judgement, and of the timely uses we are to make thereof. 
Sect. 20. The Conclusion.   
Having dwelled thus long upon these Motives, I will now draw in my sails, and hasten to the shore, exhorting every man in the Lord, that as this triple watchfulness is necessary, and concerneth every man that every Christian particularly watch, and prepare himself accordingly; for while the arrows of the Lords wrath fly over every man's head, and are not yet fallen, every man may see and provide for himself, and escape: were it proclaimed that for some privy fault, only known to himself, the King (whole life the Lord long preserve) would execcute in every town some 100 ●0 or 10. persons, nay but two in every town, whom pleased him all would fear, and by all means labour to exempt and secure themselves, lest he should be one of that number; but we know that the fewer number in every Town or Hamlet shall be saved, Mat. 7. 22. 23. Luke 13. 23. 24. and every man's conscience telleth him, that if the Lord should call him to judgement upon a sudden, he should not be able to answer him one to a thousand, job 9 3. and 40. 4. 5. and 42. 3. and that there is no way but by careful watchfulness to escape this doom, and yet our eyes for all this, are heavy for sleep, as were the eleven Apostles in their greatest danger, who could not watch one hour with Christ: or if a lying Wizard should foretell that 
Mat. 26. 40  of many, that passed that day over a bridge, one should drop over & drown, all the passengers would see carefully to their footing (though he were but a liar) but when the holy Ministers out of the infallible word of God, admonish them to watch, they here mock and say the days are prolonged, but surely so dangerous a case admits no mocking; we should hastily see to our watch, and the rather, seeing our Saviour hath blown his trumpet, the day approacheth, the summons are sent forth, the sentence is drawn, and we all wait but for his glorious coming to denounce it, & therefore the while let us as good porters, watch at the gates of our souls, that Satan step not out to cast us to the dead sleep of sin, or to steal us from ourselves: there is not any of us but hath a secret watch within to give him timely warning hereof, in every thought word, & action, we take in hand to tell us that we for the present are liable to God's temporal judgement, & if we escape them not, we must doubtless die, and come to judgement, and this is the watch of our consciences. Oh that we would regard it in time, & at every stroke of the clock, bewail how little good to further our reckoning against death & judgement we did that hour past! and that we would consider, that every hour we are nearer and nearer to our end, which if we did sadly remember, we would not do amiss Many idle gentlemen for a bravery carry golden watches in their bosoms to warn them how their golden time passeth, & yet are the while neither idle, nor well occupied, but no watch to this of thy Conscience, if we would listen unto it, which runneth truly, as well by night as by day, and giveth us a check every munute, never standing still, unless it be rusty, or choked altogether with the filth of sin, yet let us know, that when iniquity hath played her part upon the Theatre of this sinful world, then will vengeance, speedily succeed, and set up a tragedy bloody and tedious, without end rueful, without mitigation, and continual without ease and release; and look how many drams of delight here thou impenitent wretch hast tasted of, so many pounds of endless pains shalt thou there receive, the Comedy is short, but the Tragedy is overlong, bloody and bitter.  
Save and protect us (good Lord) from this Lake of misery, work in us speedily 
A prayer.  true repentance, faith unfeigned, with due obedience to all thy commandments, that so standing upon our watch, and serving thee ever in spirit & truth, we may live with thee ever in Heaven: and as Ambrose in his funeral Oration for Theodosius, supposeth that the Angels carrying his soul to heaven, should in the way ask him, what did he while he lived here upon earth, and he should answer, Dilexi: I have loved: So we pray thee (O sweet Saviour) both to prepare ourselves while we be here to live before thee in all Christian watchfulness, and so likewise for death and judgement, & withal, to grant us thy holy Spirit & grace, in such powerful and abundant manner, that when thy holy Angels shall gather us from the four winds to appear before thy judgement seat; and thou the great Archangel shalt ask us what we did all the while we lived h●ere, we may truly and cheerfully answer, both that we loved thee (O blessed Saviour) above all and loved our neighbours as ourselves, and withal, that we watched continually over our whole lives, and against death and thy coming to judgement. O Lord grant us this grace for thy great name sake. To thee dear Saviour, with thy Father and the Holy Ghost, be all honour and glory given by us, both now and for ever.  
Amen.  
FINIS.   

AN ADMONITION to the Reader.  
GEntle Reader, although the Printer hath desired and used his best care, that this book should come forth with fewest faults, yet by reason of the dusky obscureness of the hand, and absence of the Author dwelling far off; it could not be, but some faults escaped us, not o●ely in pointing or mispointing, in omitting or adding sometimes a letter, and in the Sections, either not placed, or misplaced; but in omission and alteration of words, obscuring the sense in some places: which the godly Readers judgement and diligence must help, or charitably pass by, and not impute them neither to the Author, nor the Printer. And so Farewell.