Pet. 3. ver 3. Whereas first this doctrine is plainely and abundantly set forth in the scriptues Psal. 50. 1. Act. 10. 42. Math. 25. 31. Luk. 18. 17. Rom. 2. 16. Hebrew 9. 27. Iob. 19. 25. Act. 3. 19. Act. 17. 31. 2. Cor. 5. 10. 1. Pet. 4. Iude. ver 14. et 15. 2. Tim. 4. 8. Apoc. 1. Apoc. 20. ver 12. 13. 14. 15. Secondly except there should bee a generall iudgement there neede no resurrection Lastly God could not shewe himselfe either perfectly iust in punishing and condemning the reprobates nor perfectly mercifull in absoluing sauing and rewarding his seruants Vse 2. Secondly seeing that wee know not the day nor the yeare of iudgement but onely the generall signes of it it serueth to refute and refell the pride and rash cuâ—iositie of those that either by fained reuelation humaine Prophecies Arithmeticall supputation position of starres and humâ—ine coniectures and authorities will calculate and cast yea and define the very time and yeare of Christ comming as some did in the antient fathers times and many defined that the world shall end in 88. but time and experience hath shewed the folly and vanitie of there coniectures Secondly it is a thing both vtterly vnlawfull and simplie vnpossible for any man to know or define the certaine and set time of Christ his appearance for it is not reuealed to the very elect Angells and Christ when hee was vpon the earth knew not the day Math. 24. ver 36. Math. 13. 32. much lesse can we know it Vse 3. The third vse is for instruction and admonition that the Godly themselues because many times they are in a kinde of slumber and doe not alike cheerefully looke for CHRIST his comming might watch pray repent make themselues ready and waite for the day and appearance of Christ that when Christ commeth to them either by death or at the last iudgement they may be found waking and walking in their Christian calling and so ready with good conscience to render vnto the Lord an account of their Stewardship Vse 4. The fourth vse is for the consolation of the sound and sincere hearted Christian whosoeuer for hee knoweth that the neerer the signes are to their accomplishment the sooner shall hee bee eased of the burden of his sinnes deliuered from all miseries and bee possessed with all ioy and hapinesse Herevpon the Godly are vpon notice taken of the accomplishment of these signes exhorted to lift vp their heads because their full redemption draweth nigh and they in the certaine hope and expectatation of this blessed day are notably sheilded and defended against all temptations and afflictions Iob. 25. 19. 2. Cor. 4. Vse 5. The last vse is for the terrour and conuincement of all imâ—enitent vnbeleeuing profaine rebellious persons who in this life would not submit and subiect themselues to â—ee taught ruled and ordered by Christ his Gospell his discipline they by reason of their vnbeleefe and conâ—empt shall finde and feele Christ to be as a iust so an angrie and seuere iudge to condemne them to eternall and vnspeakable torments Apoc. 6. vers 15. 16. Luk. 21. 26. Maâ—h 25. 41. Apoc. 6. The Lord God for Christ his sake grant that wee may take due notice of these signes and be hereby effectually stirred vp to prepare our selues against Christ his comming that our soules may be saued Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 12. ver 12. Math. 4. ver 3. vers â— Canti 2. 4. 2 Coâ— â—2 4. Cap. 3. vers 1. 2. 3. Cap. 5. 2. 3. 4. Vers. 17. 18. 1. Obser. Psal. 51. â— 5. Rom. 3. 23. Psal. 19. v. 11. Psal. 30. v. 6. 7. vers 8. 2 King 20. 13. 15. Iere 31. 18. Math. 25. 6. Make 14. vers 37. and 40. Math. 26. Reuel 3. 1. Ibid. ver 17. Luke 8. Ver. 14. 1. Reg. 11. 2 Sam. 15. 6. 1 Tim 6. 17. Deut. 8. 14. Luke 15. Ezechi 16. Amos. 6. 3. 4. 5 Vers 6. Luke 12. 16. 17. 18. 19. 20. Marke 4. Ver. 54. Isay 5. 8. Isai. 5. vers 9. Vers. 10. Isai. 3. vers 16. 17 c. Gen. 15. Gen. 37. Apoc. 1. Vse 1. Apoc 17. 4. Apoc. 17. Eccles. 10. 7. Vsâ— 2. Vse 3. Arist. 1. Metaphy 〈◊〉 5. 4. 2 cause worldly cares Iohn 6. ye 27. 2 Cor. 7. 10. Math. 6. 〈◊〉 2. â— Heb. 13. 5. 1 Tim. 6. 9. Obie Ans. Pro. 5. ver 16. 17. Prou. 21. 17. Math. â— 32. Hebr. 13. Pâ—â—l 37. ve 21 Psal. 37 ve 25 Vse 1. Vse 2. Math. 6. 34. Vse 3. Psal. 37. 5. Ier. 10. Psal. 137. 1. 3. Part. Earthly pleasures Amos. 6. Ecle 2. 2. Isay. 5. ver 12. Luke 15. Luk. 17. 26. 27. 28. Luk. 21. 34. 2 Tim. 6. 5. Apoc. 18. Vers. 7. Vse 1. 1 Tim. Isai. 11. Act. 19. 1. Cor. 6. 28. 2. Sam. 11. ve 11. and 13. 1. Sam. 14. 27. 4. cause affectation of honâ—ur titles glory Apoc. 3. Vers 1. 2. 2. Tim. 3. 4. Math. 4. 8. Iohn 5. 44. Iohn 12. 42. â—3 Toss harm Acts 12 23. Math. 6. 16. Math. 5. 20. Psal. 73. 20. It is lawfull to get and preserue a good name Phil. 4. 1. Sam. 2. 30. Tit. 2 v. Math. 5. 16. Ceâ—ten cautions 1. Sam. 2. 30. Math. 6. 5. Ecclesi 10. 1. P 〈◊〉 10. 7. Mark 14. 9. Math 7. 2. Psal. 49. 20. Rom 2. 29. 2. Cor. 10. 18. 2. Cor 1. 12. The Church subiect to â—in and error Ioh. 12. 35. Psal. 103. v. 12 and 13. A similâ—ude Amâ—s 1â— 12. zep 2. V 1â—2 â— Psal. 2. 12. Psal. 2. 12. Gouernors of the Church Passorâ—s and Preachers Ezâ—chi 33. 8. Acts. 20. 26. 27. 2 Tim. 3. 2. 3. 4. Magistrates and ciuâ—ll Rulers 1 Tim. 2. 2. Peoples duty Confession of sinne Hosea 13. Vers. 3. Vers. 4. Iob. 33. 27. Pro. 28. 13. publike conteslion Nehe. 9. 5. 6. 7. Dan. 9. 5. 6. 7. Isai. 64. vers 4 I Sam. 12. 19 Ionah 3. vers 8. 9. Math. 3. v. 6. Priuate consession I Exod. 21. 8. Psal. 51. 3. 4. 5. Psal. 32. 3. 4. 5. Iob. 9. Luke 15. Vers. 21. Luke 1â— 13. Luke 5. 8. 1 Tim. 1. Vers. 15. Psal. 51. 54. Psal. 51. 4. I am 5. Priuate confessioÌ„ to men when lawfull Isai. 50. 4. 2. Sam. 12. 13. 1 Sam. 12. 19. Math. 5. 23. 24. 1. Reason 10. 12. 27. Iohn 9. 24. Psal. 51. 4. Psal. 32. 5. A similitude Prou 28. veâ— A similitude 2 Sam. 12. 12. Vse 1. 1 Cor. 14. 25. Vse 2. Rom 6. Psal 25. Psal. 19. 11. Iob. 1. 5. Rom. 7. vers 24. 1 Sam. 24. 6. Psal. 119. 18. Isai 63. 17. Lam. 3. 42. Dan. 9. 13. Psol 130. 3. Gal. 3. 10. Rom 8. ver Rom. 7. 19. 1. Iâ—oh 3. 9. Luk. 24. 14l 15 16. Ioh. 4. ver 14. 1 Iohn 3. 9. Luke 22 31. 3 2. Heb. 7. 2 5. Ioh. 11. 42. Cant. 8. 7. 1 Cor. 13. Ephâ—s 2. 17. Rom. 11. 29. Mal. 3. 6. Act. 11. 18. â—er 3. 1. 34. Psal. 1. 3. 2.
hate the whore shall make her desolate and naked and shall eate hir flesh and burne hir wâ—th fire and most plainely in the 18. Chapter hir plagues shall come in one day death and sorrow and hunger and she shall be vtterly burnt with fire for strong is the Lord that iudgeth hir Here-vpon the Iodolatrous Kinges of the earth the Marchants and euery shippe gouernour and all they that occupy shippes and ship-men and as many as worke in the Sea shall bewayle hir lament hir weepe â—nd cry at the sight and notice of hir burning but this is not yet come to passe like-wise all the Church of God shall â—eioyce and praise God for his iust iudgements executed vppon the Whore Apocalips 11. Verse 20. and Chapter 19. Verse 1. and 2. Further reasons are these God hath begun in part to punish and destroy Rome and Antichrist and therefore seeing that it is builded and standeth vpon a sandy foundation hauing begune to fall it must needes shortly fall when the raine of Gods seuere iudgement commeth and the flouds flow and the windes blow and beate vpon it and great must be the fall of it Secondly The-Easterne Babilon a type of this Westerne Babilon abeit she had nothing so much conuiction nor neuer committed so haynous and manifold abhomâ—nations as Rome hath done was vtterly and many ages sithence destroyed much more shall Rome it selfe the mouth of Hell and Satans his chamber and Metropolis Thirdly all the Protestant and sound interpreters of the Apocalips by one ioynt consent hold that Rome shal be ransacked and ruinated and wholely consumed and neuer more inhabited vnlesse it be wiâ—h deuills Lastly to omit the prophecy of Sibylla who saith that Rome in the tenth generation of men shall perish with fire hard at the end of the world the Papists themselues acknowledge thus much and render reasons of it Our Rhemists in their Annotations in Apoc. 17. say that Rome before the end of the world shal be come the seate of antichrist Ribera vpon the 14. chap. saith it shal be the shoppe of all Idolatry Vega the Iesuite in his commentary vpon the 18. chapter saith that it shal be the habitation of deuills and reuolt from the faith of Christ and herevpon Vega and Ribera both Iesuits confesse that Rome in the end of the world shal be Babilon and burned as they collect out of the 18. chapter and the Kings and Marchants shall lament for her torments which saith Vega wee must needes referre to the last times before the end of the world wherefore howsoeuer many because of present improbabilities cast needelesse doubts yet shal the threatnings and iudgments of God not fall to the ground but bee executed in their times The second signe yet to bee fulfilled is the generall calling and conuersion of the nation of the Iewes in the places and countries where they shal be and are residing when the fulnesse of vs Gentiles is come into the church and this shal be the reuiuing and reioysing of the world both in respect of Iewes and Gentiles and this is most plaine as by Lu. 21. ver 24. 2. Cor. 3. 16. perhaps Zophonia 3. ver 8. so especially Rom. 11. ver 12. 15. 2. 6. This generall conuersion of them wee daily expect to come to passe albeit we are ignorant of the maner and circumstances of it but hereof I haue treated at large in my exposition of the 11. chapter to the Romaines The third signe next succeeding and following in order is the arising of false Christes and false Prophets that shall shew great signes and wonders in so much that if it were possible they should deceiue the very elect Herevpon Gods people are admonished and instructed that when they shall say behold hee is in the secret places that they must not beleeue it But it will bee obiected that there were such that tooke vpon them the name of the Messias and the King of Israel before the destruction of Ierusalem and seduced and drew many after them as we haue examples in Theudas Acts 5. and in the Aegiption Acts 21. I answere here in this place Christ speaketh of false Christes that shall long after that time arise and that shall seduce as well the Gentiles as the Iewes Secondly those Christs did shew no signes and wonders as these shall doe who shall labour by false miracles and satanicall illusions and conclusions to gaine and procure credit and authoritie to their false doctrine and also in respect of efficacie of error in the last generation or age of the world it may very well stand that the Sonne of man shall scarcely finde faith vpon the earth when hee commeth to iudgement The fourth signe that is the last generall signe is a certaine brutish securitie and an vnspeakable deadnesse of heart and spirit so that man shal be without all feare of God senselesse of all euill caring for no instructions and admonitions but liuing in pleasure and impenitency and not heeding nor taking notice of the signes of Christ his comming Math. 24. 35. Luke 17. 26. 1. Thess. 5. 3. so that the last day shall come as a snare on al such sudden destruction shall come vpon them and they shall in no wise escape they shall not be able to endure the day of his wrath much lesse be able to stand and iustifie their cause in iudgement This brutish securitie hath beene in former ages and much increaseth in these our daies but then it shal be much more vniueâ—fall and incurable The last signe is the darkning of the lights of heauen and the roaring of the seas Math. 24. vâ— 24. Luk. 21. v. 25 this is the neerest signe and therefore wee are the more carefully to obserue it when it commeth Quest. Why will not God reueale vnto any the time and day of the last iudgement An. Partly to bridle mans rash curiositie that doth serch and mine into secrets that are both vnpossible and vnlawfull to be knowne Secondly that wee should watch and waite for his comming and make vs ready euery houre Mark 13. ver 33. Quest. Why doth God defâ—rre and put of the last iudgement so long An. First that the number of his elect might be all borne called and fulfilled and so gathered into the Chruch triumphant in heauen Secondly to containe and keepe his people from astonishment of feare and from abuse of his long patience and also to trie exercise their faith hope charitie and patience Lastly to leaue the wicked and those that contemne his grace offered vnto them and abuse his long suffering without all excuse and defense of themselues in the last day Vse 1. The generall vses of all these signes past present and are to come are principally foure First here are reprooued and condemned all such who beeing led by their owne lusts and carnall reason and not by holie scripture beeleue not the last iudgement but contemne and deride it 2.
or councell the distressed before that he hath discouered his griefe And herein the persons to whome confession is to be made are especially the faithfull Ministers and Pastors who for their callings guifts and experience are of all men most apt and able to direct informe and comfort the troubled conscience And thus Dauid confessed his sinne to Nathan and the people to Samuell as hath bene before touched Secondly wee are to confesse our sinnes to our neighbour whome wee haue wronged or offended by word or deed that wee may giue some satisfaction to him and pacifie his anger and displeasure and so bee reconciled to him In this case CHRIST preferreth reconciliation to sacrifize and would haue vs first be reconciled to our brother and then offer that wee left at 〈◊〉 Altar Reasons further to moue induce and perswade vs in the godly sorrow contrition of our hearts to make confession of al our knowne sins vnto God are specially these First hereby we giue glory vnto God and â—ustifie him in his word and corrections who the more we debase our selues before him in respect of our sinnes the more we glorifie God from whome nothing is hid and the more vile and base that we are in our owne eyes the more pretious and glorious in Gods and when wee thinke and confesse that we are lost in our selues wee are found of him The second reason is because vnlesse wee confesse our sinnes before God wee can finde no ease of them but they will more paine and torment vs. The stomacke that is ouercharged with some vndisgested meates that doth annoy it or with Rheume or Flegme is â—ased by a vomit euen so the soule that is burdened with sinne is eased and relieued by confession and accusation of it selfe Thirdly without confession there is not nor cannot bee any true repentance for it is a part of it yea the gate dore and foundation of it and if the heart bee holy contrite godly sorrowfull it cannot but manifest and discouer it selfe by the confession of the mouth which speaketh out of the aboundance of the heart The last reason is because without confession of all our knowne sinnes vnto GOD there is no remission of sinnes For hee that hideth his sinnes shall neuer prosper and the more wee hide them the sooner and more sodainely will they issue forth to our shame and confusion like as the waters the more they are dam'ed vppe the more violently will they breake forth Dauid before hee confessed his sinnes hee found not pardon And vppon his confession hee was immediately pardoned Seeing that confession of sinne is so necessary that it is not so easie a matter to finde out all our sinnes we must not onely try examine our deedes words and thoughts by the strickt and straight line and rule of Gods lawe which is the discouerer and reuealer of sinne but because our knowledge is vnperfect and wee blinde and partiall in our owne cases we must be content to haue our sinnes ript vp and laid open by publike doctrine and preaching and indure it albeit it neuer so much gall wound and shame vs and also admitte and allow of priuate and brotherly admonition For all these are holy the ordinary meanes ordained and sanctified of God for our humiliation repentance and recouery which whosoeuer neglecteth contemneth or refuseth hee can neuer truly come to the knowledge and conscience of sinne much lesse repent of it and so be saued Secondly wee must not onely confesse those our sinnes vnto God that are more enormous and haynous these that are many times odious before men but also our secret and particular corruptions faultes blottes weakenesses infirmities yea and also sinnes of omission and neglect especially of prayer praise thankesgiuing vnto God And we must haue a true touch and godly sorrow for them for the least sinne in it owne nature beeing committed against the good and infinite maiestie of God and his vndefiled law deserueth death Thus Dauid desireth pardon of the sinnes of his youth yea of his vnknowne sins Thus Iob offered burnt offerings for his children euery day fearing least his sonnes had sinned and had blasphemed God in their hearts Thus Paule was afflicted and troubled in him-selfe for his originall sinne crying out and saying O miserable man that I am who shall deliuer me from this body of death Dauid hauing onely vpon extraordinary aduantage and occasion cutte of the lappe of Sauls garment was troubled in his heart He also confesseth his blindness ignorance in Gods matters The Church of God in Isaias his time doth acknowledge that whereas they erred from Gods waies that their hearts were hardened from his feare it came for their vnthankefullnes that God in iustice was the author of it Lastly when they omit good duties to God or men or faile in the manner and measure of them they make confession of it we haue failed we haue rebelled c. And in another place all this plague is come vpon vs as it is written in the law of Moses yet made we not our praiers before the Lord our God c. And of this we must haue a care to repent because by leauing our duty vnaccomplished wee oftner offend then by sinnes committed and if GOD should require it at our handes the smallest sinne of omission it is enough to condemne vs. And therefore Dauid saith if thou O Lord straitly markest iniquitie who shall stand And againe cursed is euery man that continueth not in all things which are written in the booke of the law to doe them And here is a notable touchstone whereby the children of God are discerned and distinguished from all reprobates whatsoeuer The reprobates and that but now and then are touched with and make confession of some great and notorious sinne as wee haue examples in Pâ—arao in Caine in Iudas But for their smaller sinnes particular infirmities and sinnes of omission they haue no touch sense and feeling at all Contrariwise the elect and regenerate of God doe euen grone and sigh vnder the burden of these lesser sinnes they make confession of them and desire to be eased and lightned of them for they know that hereby they offend GOD which they would in no wise doe and therefore Paul saith the gooâ— thing which I woulâ— I doe not but the euill thing which I would not doe that doe I so that here hee is grieued for his particular sinnes both of commission and omission or leauing of good vnperfourmed And thus much of confession and the vses thereof THE THIRD SECTION But mine heart waketh HAuing spoken of the Churches flumber and securitie wherein her infirmitie and weakenesse appeared it followeth that now I propound and apply the Antidote or remedy contained in these words But mine heart waketh The heart here which is naturally
foode it is time before we famish to receiue it and to recouer our appetite If with the Church of Ephesus we haue lost our first loue we must repent and consider from whence wee are fallen and doe the first workes if with the Church of Sardis wee haue a name that wee liue and yet are dead wee must awaken and strengthen the things that remaine that are readie to die If with the Church of Laodicaea wee by reason of ease and prosperitie grow luke-warme and are neither cold nor hote we must bee zealous and amend Lastly if our sinnes haue wounded vs and left vs halfe dead as the theeues and robbers did the man that fell into their hands betweene Iericho aâ—d Ierusalem wee must in the Inne of the Church entreate and procure the good Samaritane Christ Iesus to powre wine and oile into our wounds and to take charge of vs and heale vs so shall wee bee in staetu quo prius yea and our latter end wil be more glorious and comfortable then our beginning And thus much of this point viz. that sauing grace in the elect neuer faileth THE FOVRTH SECTION BVt mine c. Here the Church findeth and feeleth grace in her heart by faith layeth hold on Christ so that notwithstanding that her temptation had in part preuailed yet shee before the extremitie and bitternesse of it came professeth and assureth herselfe and others that her faith was vntainted and her heart sound with GOD. Her walls and outward buildings were somewhat crazed and battered but the strong Castle of her faith in Christ vntouched From this her confession wee learne to our comfort that the elect and Saints of GOD of whome alone his Catholike Church doth consist are except onelie in the greene blade and insancie of the Church or in the night and tempest of some great temptation perswaded and assured in their owne consciences by Gods spirit that they are in the state of grace and saluation and shall neuer fall away from it Now that we may be assured that wee haue faith in our hearts and so are in fauour with GOD wee haue most plaine and pregnant places of holy scriptures to prooue it God hath sent forth the spirit of his Sonne into your hearts whereby wee cry Abba father wee haue receiued the spirit of Adoption whereby wee cry abba father the same spirit beareth witnesse with our spirit that wee are the children of GOD. But this witnesse is not coniecturall but most certaine for the spirit can neuer bee deceiued therefore vndoubtedlie they knewe that they were Sonnes Thirdly by the spirit wee haue boldness and enterance with confidence by faith in him for the spirit expelleth all feare that is all doubtfulnesse and mistrust Prooue your selues whether that you are in the faith examine your selues know yee not your owne selues howe that IESVS CHRIST is in you except you be reprobates Now CHRIST was in them by grace and iustifying faith and not by his power and miracles only as Bellarmine would haue it for by this faith men liue in Christ yea liue for euer But you knowe the spirit for hee dwelleth with you and shall bee in you therefore if wee know the spirit to bee in vs wee must needs know our faith and iustification that proceedeth thence Yee haue an ointment from him that is holy and knowes all things Here the Apostle alludeth vnto the old figures of the law and the ointments where-with the Priests were annointed and specially the high Priest a figure of Christ who is stiled by the name of messias or anointed Now the anointing of Priests and Kings in the old testament was a representation of the gifts of the holy Ghost and this is the cause why the holy Ghost is here and else where named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ointment and the sense is that the true beleeuers hauing the holy Ghost know all things necessary to saluation and by his power preseuer in faith ergo they also know that they are in Gods grace and fauour And againe we know that wee are translated from death to life because wee louâ—e the brethren Hereby we know that we dwell in him and hee in vs because he hath giuen vs of his spirit He that beleeueth in the sonne of God hath the witnes of God in himselfe Now this is not a doubting or coniecturall knowledge but an holy perswasion wrought in Pauls and so in all our hearts by the holy Ghost I know my redeemer liueth saith Iob and that I shall see God in my flesh and mine ies shall be hold him and none other for me Lastly to be breife I wil conclude with that of Paul I am perswaded that neither death nor life nor Angels nor principaliites nor powers nor things present or things to come nor beegth nor depth nor any other creature shal be able to separate vs from the loue of God which is in Christ Iâ—sus our Lord. But least any man should obiect that this perswasion was proper onely to Saint Paule and that hee had it by some speciall reuelation for the answere hereof Aâ—s Wee must note that the ground of his 〈◊〉 viz the loue of God in Christ Iâ—sus is common to all the faithfull for it is shed in all their hearts And Paul in another place maketh the assurance of saluation common to him with all the faithfull saying there is laid vp for mee a Crowne of righteousnesse and not to mee onely but vnto all them also which loue his appearing albeit some haue it in greater measure then others And that this doctrine may bee the more easily conceiued of vs I will explaine and make it lightsome by some familier comparisons and similitudes Can a man carry fire in his hand and not feele it and can a man containe the holy flame of Gods grace in his heart and not discerne it Can a woman be wedded to an husband and not know it And can wee be conioyned to Christ yea and ingrafted into him and not perceiue it Can a man buy and possesse a precious pearle and a rich treasure and yet bee ignorant of it and can the Church by faith buy and apprehend Christ and not be aware of it Can a man doubt of the garments where with he is cloathed and can the Church cloathed with the sonne of righteousnesse neuer see nor obserue it Can the elect the friends of God know all things needfull for their saluation by reuelation from him and shall they erre and be ignorant in the knowledge and certaintie of their owne iustification and saluation Can the sense bee deceiued about his proper obiect And can all spirituall senses faile and beguile vs Can hee dwell in vs and we not see him Can hee dwell in vs and wee neuer feele him Can he speake peace to our soules and cause our hearts to burne within vs and we not