the trauell vpon a woman with childe and they shall not escape Luk. 21.35 And our Sauiour saith also that that day shall come as a snare on all them that dwell on the face of the whole earth Very fitly may the comming of that great day be compared vnto a snare For as a bird or beast feares nothing lesse then the snare but they flee and wâ—nder freely and without feare in the fields and woods seeking their foode and yet by the câ—aft and Arte of men of which they are not aware they fall into traps and snares and so are slaine euen so vpon earthly men which dwell vpon the face of the earth and which still gape on gaine of the world the prouidence of God which such people thinke not of brings the iudgement of God suddenly and so holdes them entangled in eternall condemnation The day then of iudgement must néedes be vncertaine since Christ sets it forth by very sudden things to wit Noahs floud a théefe a snare And the cause of the vncertaine day thereof is that we should take héede beware watch pray and be prepared If the bird or beast did know of the snare before hand how carefully would they auoid it For if the bird or beast once escape out of the snare they will hardly returne to that place againe Against théeues men build strong houses and shut their doores with lockes and barres and kéepe their dwellings with dogges and watchmen and weapons If there were as great care for the soule and eternall saluation as for the life temporall and earthly treasures and possessions who would not be readie for the day of iudgement And as God hath hidden the time of this last iudgement from vs that we should daily and hourely expect Christs comming and be watchfull that that day finde vs not vnreadie and that the number of the elect may be fulfilled 2. Pet. 3.9 Reu. 6.11 and the remnant of the faithfull may be called by the Gospell to the Church of Christ and that our faith hope and patience may be tryed and we stird vp to repentance and that the vngodly that contemne the lenitie of God Rom. 2.4.5 and the space that he hath so bountifully granted for their amendment may be made more and more inexcusable 2. Pet. 3.8.9 so also God hath hidden the time of the iudgement from vs to bridle our curiositie that we should not enquire after his hidden and secret Counsels For Christ himselfe saies That of that day and houre knoweth no man Mar. 13.32 not the Angels which are in heauen neither the Son himselfe but the Father In which words our Sauiour would hold the mindes of the faithfull in suspence least by false imagination they should prefixe a day and certaine time for the last redemption For such is mens curiositie that neglecting things necessarie to be knowne they most scrupulously desire to know that which God hath not vouchsafed to reueale vnto them The Apostles themselues were attainted of this curiositie and for this cause Christ said vnto them when they asked whether hee would restore the kingdome to Israel It is not for you Act. 1.6.7 said he to know the times or the seasons which the Father hath put in his owne power Therefore to draw vs from this curiositie and to cut off all occasion of enquirie after that Christ had discouered of his comming and the occurrences thereof hee presently speakes of the vncertaine day and houre therof For hee would haue the day of his comming to be so looked for and hoped for as that none should presume to enquire when hee would come and he would haue his disciples to walke in such light of faith as that being vncertaine of the time they should patiently waite for the reuelation thereof And therefore we must take héede that we be not more carefull and curious in the seasons and moments of time then the Lord doth permit For the chiefest part of Christian wisedome consisteth herein that we containe our selues within the limits and precincts of the word of God And therefore when the Apostle for the consolation of the godly had fore-tolde some things of the last times and Christes comming hee immediately addeth against this curiositie But of the times and seasons 1. Thess 5.1 brethren saith he yee haue no neede that I write vnto you Yea why should it gréeue men to be ignorant of that day since the Angels of GOD know it not Were it not too great pride and too importunate desire for vs wormes and wretches that créepe on the earth to séeke to know more then the Angels of heauen Therefore let vs be willing to be ignorant of that of which God would haue vs to be ignorant Yea were it not the extreamest folly to be vnwilling to submit our selues to that ignorance which the very Sonne of God himselfe hath not refused to vndertake for our sake Indéede for that many haue thought that it becommeth not Christ to be ignorant of any thing they haue endeuoured to mollifiâ— the hardnesse of the spéech as they accounted it with their owne inuention And it may be that the malice of the Arrians who by this place laboured to prooue that Christ was not the true and onely God enforced them to this starting hole as to say that Christ knew not the houre of the Iudgement because he would not reueale it vnto other But séeing it is cleare that an ignorance is attributed to Christ common with the Angels some other fitter meaning must be sought out of these words For it is nothing to say that Christ is God and God is ignorant of nothing for there are in Christ two natures so ioyned in one person that each nature retaineth it owne proprieties and specially the Deitie did as it were rest and not shew it selfe foorth as often as for the accomplishing of the office of the Mediator it was requisite that the humane nature should by it selfe worke that which appertained vnto it Therefore it is no absurditie for Christ that knew all things as hee is God to be ignorant of something as he is man How else could he haue beene like vnto vs and subiect to griefe and heauinesse And it is a great absurditie for any to reply that ignorance which is the punishment for sinne beséemeth not Christ For first it is folly to thinke that the ignorance which is here ascribed to the Angels procéedeth from sinne and againe it is folly not to acknowledge that Christ tooke vpon him our flesh to the end he might vndergoe the punishments that were due to our sinnes And that Christ knew not the day and haâ—re of the last iudgement according to his humanitie it derogates no more from his diuine nature then that hee was once mortall and subiect to death Now questionlesse Christ in attributing this ignorance to himselfe had respect to the office enioyned him by his Father as he did when he said that it was not his
busie If the Apostles hauing power to liue by the Gospell did worke with their hands that they might not charge any and did relieue others whereas they might haue reapt carnall things for spiritual things Why doest not thou prepare one thing or other that may redound to thy profite Either frame a basket or make a panyer or rake and weede the ground or contriue and plot the beds of an hearbe garden And he affirmes that Monasteries of Aegypt had a custome to entertain none that could not labour with hands not so much for that otherwise they could not maintaine them as that it might be beneficiall to their soules health Aske of Salomon the wisest man that euer was borne of woman 1. King 3.12 after the ordinary sort what an idle person is and he will tell vs that the idle person is he that saies when he should trauell any whither for his profite Prou. 26.13.14.15 A Lyon is in the way a Lyon is in the streets as the dore turneth vpon his hinges so doth the slouthfull man vpon his bed the slothfull hideth his hand in his bosome and it greeueth him to put it againe to his mouth Aske of Salomon againe what is the fruits of Idlenes and he will answere cléerely that it is beggerie Prou. 20.4 for the slothfull man that will not plough because of winter shall beg in summer Prou. 6.10 11. but haue nothing and when the loyterer saies yet a little sleepe a little slumber a little holding of the hands to sleepe pouertie coÌ„meth as one that trauelleth by the way and necessitie like an armed man Therefore since beggerie is the fruite of idlenesse wée must with Salomon gather instructioÌ„ gaine experience by the example of others for so hée writes of himselfe Prou. 24.30.31.32 I passed by the field of the slothfull by the vineyard of the man destitute of vnderstanding loe it was all growne ouer with Thornes nettles had couered the face thereof the stone wall thereof was broken downe Then I behelde and I considered it well I looked vpoÌ„ it receiued instruction All Creatures that in the beginning of their creation receiued a coÌ„mmandement to labour doe labour till this day The Heauens cease not to mooue the Earth ceasseth not to bring foorth plants and hearbs the Beasts Byrds and Fishes cease not to multiplie onely Man who was commanded to eate his bread in the sweate of his face neglecteth his charge And therefore Gods word sends the idle slothful to base creatures to learne their dutie euen to the Emmot Goe to the Pismiâ—e ô sluggard behold her waies be wise Prou. 6.6 for she hauing no guide gouernor nor ruler prepareth her meat in the suÌ„mer gathereth her food in haruest saith the Wise man Shall the Pismire that hath no leader nor coÌ„ducter gather food in suÌ„mer haruest against winter tempests And shall we be negligent to prouide in health and youth for sicknes and olde Age who haue the example of Christ and the saints set before vs and the precepts of Christian Rulers th'admonitions and reprehensions of teachers and ouerseers of our soules Let the idle and sluggard beware then least that not the Quéene of the South or the Niniuites but the contemptible and base Pismire rise to condemne them in the day of iudgement Now if wee aske wheÌ„ce there are so many beggars wheÌ„ce such filching whence so manie Roagues caterpillers vnprofitable members in the commonwealth the Answere is easie Idlenes is the true cause of all these Therefore if wee would haue the number of beggars and thriftles persons to decrease parents must enforme their childreÌ„ in honest Trades and gouernors of parishes must employ orphans in good courses and Officers must punish idlenes as the lawes prescribe Exod. 32.6 Besides pouertie Idolatrie is a fruite of idlenesse for the idle Israelites sate them downe to eate and drinke and rose vp to commit Idolatrie Besides Idolatrie toyes and curiositie are a fruite of idlenes for the loytering Athenians strangers that dwelt among them gaue theÌ„selues to nothing els but either to tel Act. 17 2â— or to heare som newes the yonger widowes being idle 1. Tim. 5.13 learne to go about froÌ„ house to house and are also pratlers busie-bodies speaking things that are not comely Besides toyes and curiositie hiding of Gods gifts talents is a fruit of idlenes Matt. 25.25 for the slothfull seruant went and hid his talent in the earth Besides hiding of Gods gifts léesing of the séed of Gods word sowne among vs is a fruit of idlenes for while men slept the enemy came and sowed tares amoÌ„g the wheate Matt. 13.25 Besides léesing the séed of Gods word to be excluded from the marriage of the bridegroome is a fruite of idlenes for while all slumbred slept the foolish virgins that trimmed not their Lamps were shut out at doores and heard this voice Verily I say vnto you I know you not Matt. 25.12 If then idlenes bréed beggerie idolatrie curiositie hiding of Gods gifts léesing of the séede of the word excluding froÌ„ the marriage of the bridegroome and what not Doubtlesse it is a sinne most loathsome before GOD and most studiously to be auoyded of vs. Who hath not heard of the horrible punishment of Sodome by fire and brimstone from Heauen And who quakes not at the remembrance thereof So horrible a plague must néedes be for hainous sinne And what were the sinnes of of Sodome Ezechiell rehearses them in this manner Behold this was the iniquitie of thy sister Sodome Ezek. 16.49 Pride Fulnes of Bread abundance of idlenes was in her in her daughters neither did she strengthen the hand of the poore and needie If wee will be frée from the punishment of Sodome wee must be frée from idlenesse and other sinnes of Sodome Chrysostome teacheth by a familiar example Hom. 16 in Ephes how grieuous a sinne idlenesse is Nihil boni facere hoc ipsum est mâ—lefacere Not to doe some good is to doe euill Tell me saith hee if thou hast a seruant who doth neither steale nor raile nor coÌ„tradict nor is druÌ„ken nor doth any ill yet sits all the day idle doth not anie of those things which a seruaÌ„t should do to his maister wouldst thou not scourge him yet he hath done no ill Euen so God will punish the idle Psal 34.14 because they are idle For the righteousnes of a man consisteth in two points not only in abstaining froÌ„ euill but also in dooing good Idlenesse séemed so absurde a thing to the best Philosophers as that they had rather affirme that the world hath bin from euerlasting and without beginning then by confessing that the world was created thereby as they supposed to confesse that God was idle before he made the world This opinion of the Philosophers was both foolish wise It was
part Math. 20.23.24 to place any on his right or left hand in the kingdome of heauen For he doth not there absolutely derogate that authoritie from himselfe but the sense is that he was not sent from the Father with this commandement while hee liued among men so héere also we must vnderstand that as hee descended to be our Mediator till he had executed that office he had not that giuen him which he receiued after his resurrection For hee affirmeth that then the power ouer all things is giuen vnto him Math. 28.18 And therefore as he tooke on him all other things pertaining to mans infirmitie Heb. 2.17.14.15 being in all things like vnto men sinne excepted so he tooke on him also the knowledge and ignorance and reason and vnderstanding of man which by degrées is encreased and diminished and in respect whereof he is said not to know this or that Luk. 2.52 As else-where it is written that Iesus encreased in wisedome and stature and in fauour with God and men Where are they now that professe their knowledge of the yeare of the last iddgement when Christ the onely Sonne of God confesseth that he is ignorant of it Some Anabaptists haue boasted of their prophecies reuelations to the simple multitude and haue not doubted to prefixe the certaine yeare moneth and day of the iudgement some haue calculated the day by iudiciarie Astrologie and by the position and aspect of the starres or by Arithmaticall and imaginarie supputations of numbers and times some haue béene indured or rather seduced to determine the day by ancient and friuolous predictions of others but of these it may be said as the acute and excellent Epigrammatist taxeth a forward Calculator Nonaginta duos durabit mundus in anno Ioan. Munaus ad arbitrium si staâ— abâ—que tuum Ouen Cur mundi finem propiorem non facis vt ne Ante obitum mendax arguerere sapis That they are wise in setting the day so far off least otherwise in their life time they shuld be conuicted of lying Some haue béene misled by weake coniectures producing the Oracle receiued by the tradition of the Iewes which they refer to Eliah and to his schoole namely that the world shuld last sixe thousand yeares so distributing those yeares that two thousand should be spent before the law two thousand vnder the law and two thousand vnder the kingdome of the Messiah and adding that these last two thousand yeares shal scarce haue full consummation because of the most gréeuous iniquities of the world but these must know that that prophesie is vaine because there were before the law two thousand fiue hundred and thirtéene yeares and much lesse then two thousand yeares vnder the lawe Some haue fained that the world should continue sixe daies as it was created in sixe daies but for euery day they haue allotted a thousand yéeres Psal 90.4 as though Dauid meant so when he said That a thousand yeeres in the sight of the Lord are as yesterday when it is past Some other haue supposed that the mystecall body of Christ which is the Church shall abide on earth thirtie thrée yeeres because Christ in regard of his body which he tooke of the Virgine abode so long in this world and for euery yeere they appoint fiftie vsuall yéeres that they make vp the yéere of Iubilee but these are to vnderstand that the end of the world depends not on the lawe or course of nature or from any other secondarie cause but on the pleasure and secret determination of the Lord. Some on the contrarie are so farre of from calculating of a certaine yeare and day as that they feare not to make a flat doubt whether there shall be an end of the world or not 1. Pet. 4.7 Iam. â— 8 because Saint Peter saith that the end of all things is at hand and Saint Iames saith againe that the comming of the Lord draweth neere and yet Saint Paul doth plainely contradict them as they thinke affirming that the day of the Lord should not yet come but these must remember that the Apostles are not coÌ„trarie among themselues for they speake not of the same things nor in the same respect For S. Peter S. Iames say that the day of iudgement is at hand in respect of God with whom a thousand yéeres are but as one day Whereas S. Paul denieth that the day of the Lord was at hand in his Age and while he liued disputing against the false Prophets nor prefixed a meere and certaine time and yet he denieth not that the comming of the Lord drew neere or that these are the last times in comparison of former Ages and of the appearing of the Messiah which no other time shall in such sort succeede nor haue so long continuance as was the continuance from the creation of the world to the Birth of Christ And though that houre be so vncertaine as that we neither may nor ought to search after it yet by the fore-going signes which we daily see accomplished and by the deprauation and vngodlinesse of manners which is come to the very top it is euident enough that the day of Christ is not far off euen as the buds of trées declare the approaching of the Summer and the Husbandman gathers by the waxing yellow of the Eare that Haruest is néere at haÌ„d and these signes are as it were Criers Apparitors to summon men to Christs Tribunall seate though touching the Yéere Moneth Day Houre and momeÌ„t men know nothing because in scripture there is reuealed nothing For Austen saith well That as the last age of man which is his old age cannot be limited by a certaine nuÌ„ber of yeeres like the rest of the ages namely Child-hood youth constant setled age So the last age of the world cannot be determined by certaine yeeres Wherfore we must reiect curious superstitious and vnprofitable questions wherein sathan entangleth many that they should neglect faith hope charitie the necessarie offices of vertue and when we heare mention of the last iudgement we must prepare our selues to watch and pray that by the vnlookt for comming thereof we be not oppressed suddenly For this sudden coÌ„ming of the day of iudgement cuts off all delaies that are commonly made for leading our liues in the feare and awe of God Let none say that so many threatnings haue past of that day of iudgement and that it is not yet séene and therefore that they may liue securely for how farre off or neere soeuer the generall iudgement be yet the day of death which will bring thée to thy particular iudgement may be very nigh and because of the shortnes of mans life on the earth cannot be many yéeres off If a king should giue thée a Lordship on this condition that within one houre thou shouldest dispatch the letters of donation and cause the great Seale to be annexed thereunto what diligence and spéede wouldest thou vse
to say and sweare falsely for hatred fauor or gaine let Malachies prophecie he remembred where the Lord saieth thus Mal. 3.5 I will come neere to you in iudgement and I will be a swift witnes against the southsayers and against the adulterers and against false swearers and against those that wrongfully keepe backe the hirelings wages vexe the widowe and the fatherles and oppresse the stranger and feare not me saith the Lord of hostes For what shall it profite a man Matt. 16.26 to win the whole world and to loose his soule or what shall he giue for a recompence of his soule Bernard since that day shall come in quo plus valebunt pura corda quam astuta verba conscientia bona quam marsupia plena in which a cleane heart shall more auaile then a subtill tongue and a good conscience more then a full purse Because that Iudge will neither be deceiued by wordes not be wrested by gifts For the great and last iudgement shall be after another manner then the iudgements that are holden in this world Rom. 14.10.11.12 It shall not auaile to run away For we shall all appeare before the iudgement feare of Christ and euery one of vs shall giue accounts of himselfe to God Dan. 7.9.10 It shall not auaile to denie the faults for the booke of euery mans conscience shall be opened and euidence giuen of euery mans doings It shall not auaile to endeuor to beguile the Iudge for Christ knoweth all men And hee needeth not that any should testifie of man Ioh. 2.25 2. Pet. 3.7 for he knoweth what is in man It shall not auaile to trust in riches honours and treasure for the earth with all the riches and workes thereof shall be burnt vp What is it then that will auaile at that day Euen this that Christ acknowledge vs for his owne seruants and Christ will acknowledge and confesse those onely to be his Matt. 10. â—2 33 who haue beléeued in him and confessed him before men Saint Ieromes words are most worthy of obseruation when he thus speakes of himselfe Whether I eate or drinke In com in Matt. or doe any other thing alwaies that voyce seemeth to sound in mine eares Arise ô yee dead and come to iudgement as often as I muse on the day of iudgement so often doe I tremble with my whole heart and body for we must after such a manner passe ouer the pleasantnes of our life as that the bitternes of the iudgement to come be neuer forgotten Againe as the remembrance of the day of iudgement will curbe vs from hardnes of heart and continuing in sinne so it will comfort and chéere vs in our afflictions and miseries And therefore our Sauiour proposed the parable of the fig-tree saying Luk. 21.28.9 â—0 31 Behold the fig-tree and all trees when they now shoote foorth ye seeing them knowe of your owne selues that summer is then neere so likewise ye when ye see these things come to passe knowe ye that the kingdome of God is neere And when these things begin to come to passe then looke vp and lift vp your heads for your redemption draweth neere In which words Christ not onely meanes that those troublesome times shall be as certaine a signe of his comming as we certainely knowe that summer approacheth when trées bud foorth but he signifieth another thing besides For whereas in winter trees being drawne together with roughnes of colde séeme to be the stronger but when in the spring that hardnes is dissolued they appeare weaker and as it were clouen and opened that new tendrels and springals may breake out so the strength of the Church is not hindred when afflictions doe soften it in the eyes of men For as the inward iuyce dispersed through the whole trée when it is softned it encreaseth force to renew that which was before as it were dead so the Lord doth bring foorth the full restoring of his children from the corruption of the outward man The summe is this that by the feeble and fraile state of the Church we should not coniecture a destruction and decay but rather hope for immortall glorie vnto which the Lord prepareth his eiect by the crosse and tribulation For that which the Apostle speaketh of the seuerall parts must be applied to the whole body of the Church 2. Cor. 4.16 namely That though our outward man perish yet the inward man is renewed daily In the meane time art thou afflicted with pouertie want and scarsitie bee of good comfort a day is at hand when thy Sauiour will came to giue thee the glorie of Heauen that exceedes pearle pretious stones all the golde and treasure of Ophyre all things of this world most desireable Art thou molested with sicknes and infirmitie of bodie Be of good comfort a day is at hand when thou shalt be partaker of that Kingdome where is no sicknes no sorrowe no enemie no enuie no danger no death no feare of death Art thou falsely slandered and vniustly accused and oppressed wrongfully and depriued of thy right Be of good comfort a day is at hand when the cause of the Poore and Fatherles and widow shall be righted And no Bribes no partialitie no gloses no fleights no fetches shall either suppresse trueth or oppresse the true 2. Thess 1.6.7.8.9.10 For it is a righteous thing with GOD to recompence Tribulation to them that trouble the godlie to them which are troubled rest when the Lord IESVS shall shew himselfe from HeaueÌ„ with his mightie Angels in flaming Fire rendring vengeaÌ„ce vnto them that doe not know God which obey not vnto the Gospel of our Lord IESVS CHRIST which shall be punished with euerlasting perdition from the presence of the Lorde and from the glory of his power when hee shall come to be glorified in his Saints and to be made merueilous in all them that belieue in that day And when the royall Psalmist saieth That precious in the eyes of the Lord is the death of his Saints Psal 116.15 He giues vs notable coÌ„solation and doeth defend vs as it were with a Buckler not onely against the terrors of death and dartes of Sathan in the publike persecutions of the Church but also against priuate griefe and sorrow For he witnesseth that the Church is subiect to the Crosse and afflictions but yet that the godly can neuer bee brought so neere the gates of Death that they can see nothing but death and destruction before them And he admonisheth that those afflictions and griefes of the godlie are not tokens of Gods Anger and of their casting off from the face of God as worldlings iudge who when they sée the godly to be vexed outwardly destitute of all succour they assault them the more vehemeÌ„tly and insult vpon them the more proudely and hee teacheth that though now and then some members of the Church are slaine by Enemies and Tyrants yet that
such death and tribulations are not a reproach vnto them but a thing glorious in Gods sight and pleasing vnto him Rom. 5.3 Therefore the Apostle saieth That we reioyce in Tribulations That is we iudge afflictions to be a glorious thing which God will after chaunge into glorie and this is the peculiar wisdome of the Church which the world perceiueth not Lastly hee affirmeth that there remaines a life and iudgement after the death of the bodie For if the death of the godlie be not neglected of God but is pretious in his sight and on the contrarie * Mors impiorum pessima vulgata translatio ex Graeco Psal 6.8 If the death of the vngodly bee euill there must néedes remaine a iudgement wherein this shall bee made manifest to all Tyrants shall receiue punishment for their crueltie but the godly shall be â—dorned w th eternall glorie For if God number the teares of the faithfull and put them into a Bottell Ps 34.21 How can he suffer the blood that is shed for the confession of his diuine Name to perish and vanish away to nothing Doest thou quake and tremble at the remembrance of that horrible day 2. Pet. 3.10 in which the Heauens shall passe away with a noyse and the Elements shall melte with heate and the earth with the workes that are therein shal be burnt vp Bee of good comfort For thy Iudge is also thy Sauiour he is thy Brother he is thy head and thou a member of his bodie Hee loues thée most ardently hee is thy Iesus That is SAVIOVR Patrone Aduocate Redeemer Intercessor Hee layed downe his life for thée Ioh. 5.24 He hath sworne with an oath that if thou belieue in him thou shalt haue eternall life He maketh request for thée and who shall condemne thée He coÌ„meth to finish the troubles of the World and to auenge himselfe of his enemies and to deliuer the godly from the hands of sinners and he commeth not to condemne thée but to absolue thée and not to torture thée but to rid thée from all miserie and to make manifest thy full Redemption and to frée thy bodie also from all calamities to performe that promise of eternall life which so often he hath made vnto thée in his sacred word For he that heareth his word belieueth God that sent him hath euerlasting life shall not come into condemnation but hath passed froÌ„ death to life Therefore as Christ saith Surely Reu. 22.20 I come quickly So thou mayest say with the Euangelist Amen euen so come Lord Iesus It is for the wicked that haue no part in Christ to tremble and be dismaied at the very mention of the great day For what haue they to doe with it Amos. 5.18.19.10 the day of the Lord is as darknes and not light as if a man did flie from a Lyon a Beare met him or went into the house and leaned his hand on the wall and a Serpent bit him shall not the day of the Lord to the wicked be darknes not light euen darknes and no light in it Zach. 9.9 But the Prophet Zachariah bids the Daughter of Zyon to reioyce for the comming of her King And vpon good reason Isai 35.4 for as another Prophet testifieth The same day that brings wrath vengeance to the vngodlie brings a recompence and saluation to the godly For which cause the holie Apostle Paul sets this downe for a marke of the faithfull by which they may be knowne Namely 1. Cor. 1.7 2. Tim. 4.8 that they wayre for the appearing of CHRIST and loue his comming Therefore if we shall happeÌ„ to liue at such time as Christ shall come to Iudgement against the beholding of those ghastly signes which shall be ioyned with his CoÌ„ming we must coÌ„fort our selues with Christs promise that then our Redemption draweth neere that is that he will take vs to himselfe into heauen finally deliuer vs from all miseries In the meane time let vs belieue with the Apostle That there is layed vp for vs the crowne of righteousnes which the Lorde the righteous Iudge shall giue vs at that day not to vs only but vnto all them that loue that his appearing And when we sée the clowds of the Heauen let vs be admonished of these things For as when Christ Ascended Act. 1.11 a clowde tooke him out of sight and as Christ shall so come againe euen as he was takeÌ„ vp that is in the clowds 2. Thess 4.17 so the clowds shall as a Charret to lift vs vp to eternal glorie and we shal be rapt vp into the clowdes to meete the Lorde in the Aire Psal 20.3 c. When we heare the Thunder which is the terrible and mightie voice of God let vs suppose that we heare the lowde voice of the high Iudge pronouncing the Sentence both of the shéepe and goates When wee sée the swift and bright and sudden flashes and flakes of lightning Let them call to our mindes the sudden and vnexpected and * Epipháneian 2. Tim. 4.8 cleere and perspicuous comming and appearing of the supreme Iudge For as the lightening that lighteneth out of the one part vnder heauen shineth vnto the other part vnder Heauen so shall the Sonne of man be in his day Luk. 17.24 And since these things must be so For heauen and earth shall passe and be changed but the word of the Lorde abideth for euer what manner persons ought wee to be in holy conuersation godlines looking for and hasting vnto the coÌ„ming of that day of God by which the heauens being on fire 2. Pet. 3.11.12.13.14 shal be dissolued the Elements shall melte with heate But we looke for new Heauens and a newe Earth according to his promise wherein dwelleth righteousnes Wherefore seeing we looke for such things Let vs be diligent that wee may bee found of him in peace without spot and blameles Let vs take heed to our selues Luk. 21.34 least at any time our hearts be oppressed with surfetting and drunkennes and cares of this life and least that day come on vs at vnawares There are thrée Robes and Garments belonging to a true Christian The first is a Purple robe the second is a white robe the third is a golden robe If we will attaine to true happines and holines Iude. vers 23. wee must cast off our owne polluted rags and denie our selues and we must put on these rich pretious garments First we must be arraied in a purple garment dyed and dipped in the blood of the Sonne of God That is Gal. 3.27 wee must fréely receiue forgiuenes of sinnes and be reconciled to GOD through CHRIST and Faith in his blood and this is our Iustification Next Rom. 13.13 wee must be clothed with a white robe That is it becomes vs to be renued in the spirit of our mind and to serue God in holines and
punishment The Prophet tells thée saying Ezek. 16 49. The iniquitie of Sodome was pride fulnes of bread abundance of Idlenes in her and her daughters neither did she strengthen the hand of the poore and needie Quakest thou not to muse on the rich Glutton Luk. 16.15 that once fared delicitiously euery day and was clothed gorgeously in purple and fine linnen but now lieth in Helâ— in torments and desireth to haue his flaming tongue cooled with one drop of water and cannot be refreshed And why is no ruth and compassion shewed vpon him because he was merciles to the beggar Lazarus refusing to giue him the very crumbs which fell from his table Hast thou forgotten that at the dreadfull day of Iudgement when all shall appeare before the Tribunal seate of Christ and shall yeeld an account of their workes there shall be examination of Almes workes of charitie and as the godly shall heare this Matt. 25 3â—.41.42 Why and how the sentence of the last iudgement shall be pronounced according to workes see the treatise following Come ye blessed of my father take the inheritance of the kingdome prepared for you from the foundation of the world so the mercifull shall heare that Depart from me ye cursed into euerlasting fire which is prepared for the D uel his Angels For saith Christ the eternall King Iudge vnto them I was an hungred and ye gaue me no meate I thirsted and ye gaue me no drinke I was a stranger and ye tooke me not in vnto you I was naked and ye clothed me not sicke in prison and ye visited me not Then shall they answere him saying Lord when saw we thee an hungred or a thirst or a straunger or naked or sicke or in prison and did not minister vnto thee Then shall he answere them and say Verily I say vnto you in as much as ye did it not vnto one of the least of these ye did it not to me In schooles those that are desirous to take degree knowing that strict examination shall be made of their sufficiencie they are woont to studie and labour much in that question and poynt in which they shall be examined and sifted and so they that are but meanely exercised in an Arte or profession shall be able to vnfold the difficulties of that one point and question Now since Christ the Iudge hath foretold that in the last Doome where the question shall not be for degrée of momentanie honour but for the crowne of immortalitie the chiefest inquisition shall bee touching Almes and workes of mercie if we neglect this one worke may it not be imputed to our owne slothfulnes if we be repelled in the great and terrible day And if they that giue not to the poore shall be so punished what shall the end be of the oppressour and defrauder of the poore Prou. 22.23 Prou. 23.10.11 God will defend the cause of the oppressed and afflicted and spoile the soule of those that spoile them and if any remoue the antient bounds and enter into the fields of the fatherles he that redéemeth them is mightie and he wil defend their cause Ier. 22.13 saith Salomon Woe vnto him that buildeth his house by vnrighteousnes and his chambers without equitie vsing his neighbour without wages and giuing him not for his worke saith the Prophet Ieremiah Ezek. 22.29.31 On them that vexe the néedie God will powre out his indignation and consume them with the fire of his wrath and render their owne waies vpon their heads saith the Prophet Ezekiel Amos. 4.1.2 Against the kine of Bashan that oppresse the poore and destroy thâ— néedie the Lord God hath sworne by his holines that he will take them away with thornes and their prosperitie with fishhookes O ye that swallowe vp the poore Amos. 8.4.5 c. and ye that make the néedie of the land to faile making the Epâ—ah small and the shekell great and falsifying the weights by deceit that ye may buy the poore for siluer and the néedie for shoes the Lord hath sworne by the excellencie of Iacob Surely I will â—euer forget any of these workes shall not the land tremble for this and euery one mourne that dwelleth therein I will turne your feasts into mourning and your songs into lamentation and I will bring sackcloth vpon all loynes and baldnes vpon euery head and I will make it as the mourning of an onely sonne and the end thereof as a bitter day Amos. 5.11.16 saith the Lord by the Prophet Amos. Forasmuch as your treading is vpon the poore and ye take from him the burdens of wheate his foode by which he should liue yee haue build houses of hewen stone but yee shall not dwell in them yee haue planted pleasant Vineyards but yee shall not drinke wine of them For the Lord God of Hosts the Lord saith thus Mal. 3.5 Mourning shall be in all streets they shall say in all the high wayes Alas Alas they shall call the husbaÌ„dman to Lamentation such as can mourne to mourning as it is in the same Prophet I will come neere to you to iudgement and I will be a swifte witnes against the Sooth-sayers and against the Adulterers and against false-swearers and against those that wrongfully keepe backe the Hirelings wages and vexe the Widow and the Fatherlesse and oppresse the stranger and feare not mee Iam. 5.1.2.3.4 saith the Lord of Hostes by the Prophet Malachy Goe too now saith the holy Apostle Iames weepe and howle for your miseries that shall come vpoÌ„ you Your riches are corrupt your garments are moath-eaten your gold and siluer is cankered and the rust of them shall be a witnes against you shall eat your flesh as it were fire For why behold the hire of the Labourers which haue reaped your fields which is of you kept backe by fraude crieth and the cries of theÌ„ which haue reaped are entred into the eares of the Lord of hosts ye haue liued in pleasure on the earth in waÌ„tonnes ye haue nourished your hearts as in a day of slaughter They must remeÌ„ber this that depriue the poore of their liuings that wthold the wages of the laborer that beguile the néedie in bargaining and selling that smoother suppresse legacies that are bequeathed to the poore intreruerting and conuerting them otherwise then the Testators minde was Let none thinke to thriue thereby for as the Eagles feathers if they be laide by the feathers of other biâ—des they will fret consume them So the goods of the poore wrongfully deteined from them wil consume confound the residue of mens wealth substaÌ„ce And here is a memoranduÌ„ for all officers Collectors ouerseers for the poore that they vse all diligence plainenes trueth sincerity to gather dispose the Rates for the reléefe of the néedie knowing that if they performe not their dutie with a good conscience God is the auenger of such