my fathers kingdome Where is now the heretique that confoundeth particular iudgement Where is now the Epicure that thinketh there is no iudgment at all Where is now the ignorant Papist that dreameth of Purgatory and hee that fondly thinketh that there is Limbus patrum and Lymbus puerorum and where are these that imagin of a place of abâ—ade betweene Heauen and Hell I turne them all together to the Hebrewes for Wisedome in this point where they shall finde that after death the soule of man is iudged Would Paul haue so earnestly desired to haue beene dissolued if hee should not presently haue bin with Christ He saith that in this world wee see in a glasse darkly We see but Gods backe ports as Moses did that is but a little of the sailour of God But then that is after this life ended we shal see god face to face that is we shall haue the full fruition of him We read of Diues and Lazarus that after death the one was iudged to heauen the other to hell which is a Parable to signifie the trueth of this particular iudgement And to conclade this poynt we read in Salomon that the dust returneth to the earth from whence it came and the spirit to God â—hâ— gaue it So that wee may learne from hence the vncertainty of the day of iudgment Wel saith Bernard Nihil certius morte hora mortis nihil inocentius that is Nothing is more certayn than death there is nothing more vncertaine than the houre of death Let euery Christian therefore that wisheth the saluation of his soule at the day of death and iudgement beware of security and carelesse liuing let no man deferre repentance and amendement of life least death come when he iâ—dâ—eth not for it and so being vnprepared he be cast into hell fire The olde world had 120. yeares to repent in Nâ—nâ—e had 40. dayes to repent in Israell had 40. yeares to repent in but thou O maÌ„ knowest not how long thou hast to liue thou haste no lease oâ— thy life thou art heere to day and gonâ— to morrow when the houres of thy life bee ended and the glasse outrunne thou must awaye death wasteth for thee in euery place and at all times therefore waste thou for it plaing as the fiue wise virgins that had the candle of faith burning in the lamps of their harts nourished which the oyle of loue and workes Ierusalem because shee could not bee brought to repentance shee was destroyed many hundred thousandes of her children were famishâ—e to death and many hundred thousands taken captiue by Titus Vespatian the Roman Emperour many cast to wilde beastes and deuoured The children of Israell because they were a stiffenecked people and a froward generation and woulde not bee brought to repentance how many thousands of them lay slaine in the wildernesse 600000. males except Ioshua and Caleb The old world because they would take no warning and could not bee brought to amendment of life the floud drowned them all except faithfull Noah and his godly family And except thou repentest thou likewise shall perish according to that of Luks Except ye repent ye shall all likewise perish beware therefore and repent betimes Foelix quem faciunt aliena pericula cautum Happy is he whome other mens harmes do make to beware Refuse no good motions knocking at the doore of thy heart but entertaine them willingly according to the counsell of Augustine If hee offereth thee grace to day saith hee take it make much of it for thou knowest not whether he will offer the same to morrow Make no long tarrying to turne to the Lord and put not off from day to day the longer thou remainest in thy sinne the harder it is for thee to repent for Qui non est hedie cras minùs aptus erit If thou beest not fit to amendement to day thou wilt bee lesse fit to morrow Therfore while the lord speaketh to thee make him answer while hee calleth vnto thee let there be an eccho in thine heart as was in the heart of Dauid seek ye my face thy face Lord will seek and while it is said to day harden not thine heart In no case therefore defer thy repentance for the day of death and iudgement is vncertain as saith Chrisostome Poenitenti veniam spospondit sed viuendi in crastinuÌ„ non spospondit that is the Lord hath promised pardon to him that repenteth but to liue till tomorrow he hath not promised But some there be in the world that will say the more it is to be lamented I am young I will liue a while after my hearts desire and in my olde age I will repent mee of my sinnes for God hath promised who will be as good as his word At what time soeuer a sinner doeth repente him of his sinnes from the bottom of his heart J will put all his wickednes out of my remembrance saith the Lord. And will pray to the Lord for forgiuenesse of their sinnes as Augustine said before his conuersion Ignosce pacer ignosce mihi at noli modo Forgiue mee my sinnes but not now let me sinne in my youth pardon me in myne age thus they would desire to die the death of the righteous but they would not liue the life of the righteous but let these gracelesse persons that thus deferre repentance beware of two things 1 Let them beware of sodaine death Let them take heede least they bee cut off in the middest of their sinnes as Iobs children in the middest of their bauquetting and ryoting were soddaynely slayne by the fall of the house and as the floud came vnlooked for and drowned the old world Liuis reporteth a fearefull example of sodaine death saith hee there were two olde men that frequented two harlots and presently vppon the face committed they both died sodainely the one was thrust thorow with a dagger the other died sodainely of an Apoplerie which is a disease ingendered of aboundance of grosse humors which do fill those vessels and receptories of the head from whence commeth feeling moouing of the body as saith Galene and therefore they that haue this disease are depriued of all sence feeling moouing Let euery Iustie yonker and desperate ruffian set this fearefull example before his eyes Againe the young man dieth as soone as the olde the Lambs skinne is brought to the market as well as the oldâ— crones true is that saying of Augustine vita dum crescit decrescit vita mortalis mors vitalis id est life while it increaseth decreaseth life is dying and death is liuing 2 Let all men that refuse the mercy of GOD and deferre their repentance know that repentance is not theirs at command but it is the great mercy of GOD and it is to be feared that they that haue refused it offered when they would haue it they
intolerable lump At hath beene is and euer will bee the fond nature of man to imagine sinne a greate deale lesser than indeed it is A man would thinke that Adam through the diuels suggestion and through the abuse of his own free wil Eating of the forbidden fruite had committed but a small trespasse yet hee was guilty of euerlasting torment for the same A man would thinke that that poore man had committed but a small sin in gathering chips of meere necessitie on a Sabbath day yet hee was by the law stoned for his labour A man would think that Peter had giuen his maister good counsell when as Christ told him that he must goe to Ierusalem there suffer many things saying Maister fauour thy selfe and goe not yet he was called Sathan for his labour A man would thinke that Ananias and Saphira had committed but a small sinne when as they did detaine parte of the Apostles money for feare of afterclaps and protested the contrary with a lye yet they died both suddenly at the feete of Peter So a man would thinke that an idle word were but a smal sinne yet Christ saith heere that a great account muste bee made for the same For by thy words thou shalt bee iustified and by thy wordes thou shalt bee condemned Seeing this is true it behooueth euerie man to set a watch before the doore of his lippes and to keepe his tongue from idle and euill words that he may obtaine that blessednesse blessed is he that hath not fallen by the words of his mouth 3 We must giue an account of our workes as it appeareth to the Corinthians Wee muste all appeare before the iudgement seat of Christe and there receiue according to our works Againe the Preacher saith that God will bring to iudgement euery worke with euery secret thing whether it bee good or euill Hee that hath liued in sinne shall receiue the reward of sinne which is death and damnation and he that hath liued in faith and amendment of life shal receiue a crowne of glory whiâ—h the Lord will giue him at that day It is the duty therefore of euery Christian to labour and endeauour with all diligent carefulnesse to liue toell that at the day of iudgement he may speed well 〈◊〉 bene vmore that is liue well shoulde bee the delightsome poesie sweete perfumed Nosegay of euery christian thus liue wel that thou maiest die wel and after death eternally speed well obtayning that blessednesse Blessed are they that die in the Lord. 4 Wee must giue an account of our temporall goods howe wee haue gotten them whether iustly or vniustly how we haue spent them whether we haue cloathed the naked with them or whether we haue made naked the cloathed for them howe wee haue disposed them least there bee any debate for them after wee bee gone therefore Esay telling Ezekia that hee should not liue but die saith Dispone domum tuam c. Set thine house in order for thou must not liue but die Howe then shall those griping vultures make an account that haue by oppression vndone their brethren The worlde is grown so hard bearted that men will rather suffer their brethren to starue in the streets than to succour or relieue them the dogs shall haue the remnant of the ritch mans Table before poore Lazarus shall haue one crumme that falleth from the same How shall these flinty heartes looke for one dramme of mercy at the daye of iudgement Let theÌ„ look with what measure they haue measured to others it shall be measured to them againe let them know that it they will stoppe their ears at the cry of the poore they shall crie themselues and shall not bee heard if they will bee partakers with the Saints of the ioys of heauen their brethren must be partakers with them of their wealth on earth for this is to treasure vp treasures in heauen to layout their treasures on earth Let men therefore so vse their temporall goods and worldly ritches as they may at the daye of account receiue a crowne of immortall glory 5 We must giue an account of the time wherein wee liue and of our seuerall vocations how wee haue imployed our selues in the same Saith Bernard Omne tempus tibi impensum requiretur á te qualiter fuerit expensum id est All the time that God hath giuen thee shall bee required at thy hands how thou hast spent it Whether in the seruice of God or in the seruice of Sathan The Prince must giue an account how hee hath gouerned his kingdome whether hee hath as it becommeth Gods vicegerent mildly louingly and carefully trained his subiects vp in the worship of GOD or as a bloodie Nero and hard-hearted Tyrant cruelly oppressed them The ministers of the word of God who haue taken vppon them curam animarum the charge of soules must giue an account how they haue be haued themselues in their ministerie whether they haue preached Christ for Christ that is for the conuersion of sinners to Christ or as hirelings for lucre and gaine of worldlye trash whether they haue fedde their flocks carefully or fed vpon their flocks couetously The Magistrate must giue an account how he hath behaued himselfe in his magistracy whether hee hath sought the maintenaÌ„ce of vertue and the confusion of vice or hath his eyes beeing blinded with siluer scales maintained iniquity and oppressed the innocent The housholder how hee hath gouerneâ— his family whether in reading of holy Scriptures and prayer to the praise and glory of God or in reading of foolish fables in gaming dicing playing swearing and such like Yea euery man must giue an accounte of the time spent in his seueral calling from the highst to the lowest Let euery Christian therefore beware of mispendâ—ng his time liuing in security loosly and of loosing his time securely carelesly for there will come a day when for euery houre of thy life thou shalt giue an account how thou hast spent it according as Salomon telleth the carelesse liuer Reioyce O young man in thy youth cheere thy hearte in the dayes of thy youth and walke in the wayes of thine hearte and in the sighte of thyne eyes but know that for all these thinges GOD will bring thee to iudgement Time lost can neuer bee recouered the houre past cannot bee recalled time is painted like an olde man hauing a locke of hayre on the former parte of his head but balde on the hinder part to signifie that men should lay hold of time comming and make much of it when they haue it for being once gone it can neuer bee recouered Augustine confesseth that hee spent his time idlely when hee stoode gazing and looking on a Spider howe thee catcht a flye in her net But alas men in these daies do not onely spend their time in idlenes which is a shamefull fault amongst Christians but also in all manner
transmigration of Babilon to the comming of Christ in the flâ—sh the sixth from the comming of Christe in the flesh to his comming againe to iudgement So that according to his prophecie wee liue in the last age which last age â— called of Iohn hora extrema or hora nouissima the laste hourâ— but how loÌ„g this last houre doth last he that is α and ω the first the last the euerlasting God alone doth know The Hebrewes they boast of the prophecie of Eliah a great man in those daâ—eâ— hee prophecied that the worlde should last 6000 yearâ—s 2000 before the law 2000 vnder the law and 2000 from Christ to Christe If this his prophecie holdes true the world cannot last 400 yeares for since Christe his comming in the flesh it was 1606. at Christes tide last hast according to the computation of the Church from time to time But leauing men and comming to the Scripturs which cannot erre for HumanuÌ„ est errare Man may yea and doth many times erre Sainte Paule saith to the Corinthians Wee are they vpon whome the ends of the world are come If therefore the ends of the worlde were come vpon theÌ„ that liued aboue 1560. yeares ago then surely doomes day caÌ„not now possibly be far off Iames likewise saith Behold the Iudge standeth before the doore Iohn Baptist preached repentance to the Iewes saying repent for the kingdome of heauen is at hand So that by these places of Scripture it is euident that the generall day of Iudgement is at hand as also by the signes tokens which should goe before this day immediatly of which many yea almost all are already fulfilled Moreouer we must deare brethren know that there is a twofolde iudgement the one called a particuler iudgment the other called a generall iudgment 1 The particular iudgemente is exercised and executed vpon euery man immediatly after death which is segregatio anima a corpore a separation of the soule from the bodie Of this particuler iudgemente wee may reade in the Epistle to the Hebrewes It is appointed vnto men that they shall once die and after that commeth iudgemente And though the generall Iudgement commeth not these 4000. years yet particular iudgment coÌ„meth at the day of our death look as we at the day of our death shal be found so shall we bee iudged and as we then shal be iudged so shall wee bee iudged at the general iudgement 2 The generall iudgementâ— of which this Scripture speaketh is exercised and executed vpon all men together by Christe who shall by his power raise all those vp againe that haue beene dead from the beginning of the world to that time and they shall bee presented all together being againe vnited to theire soules before Christes tribunall seate who shall come downe in a cloude from heauen in greate maiesty and glory with thousands of blessed Angels attending vpon him and hee shall giue sentence vpon all in generall the wicked shall be cast into euerlasting fire the godly he shall carry vp with him into caelum Empiraeum the third and highest heauen where he nowe in bodie reigneth remaineth there to reape ioyes vnspeakable for euermore But some man may obiecte and say why I pray you shall there bee a generall iudgement when as all are iudged in the particuler iudgement what shall thee be two iudgements executed There shal notwithstanding the particulâ—r be a generall iudgemente and that for three causes 1 Because in the particuler iudgemeÌ„t the faule of man is iudged onely but then both soule bodie shall be iudged 2 In the particuler iudgemeÌ„t the soule onely is either rewarded or punished but then both soule bodie either shal be rewarded with ioyes or punished with torments 3 There shall be a generall iudgmeÌ„t to declare to all the worlde assembled then together the iuste iudgemente of god that he hath iustly saued the godly iuâ—ly condeÌ„ned the wicked yea the uery wicked themselues shal confes no lesse By reason of this generall iudgement some light braine hereticks their bee the say that ther is no particular iudgmeÌ„t at al that the soul immediatlâ— after death is not iudged for wheras it is said hodie mecuÌ„eris in paradiso to day shalte thou be with me in paradise the speech of our sauiour to the theef they take that word hodie id est to day for 1000 years bring for proofe hereof that place of the Psalmist A thousand yeeres in thy sighte are as yesterday But to answere them this place of Scripture is not so to bee vnderstood as that a thousand yeares shoulde bee taken for a day or a day for a thousand yeares for hee saith not a thousand yeares are a daye but a thousand yeares in the sighte of God that is in respecte of the eternity and euerlastingnesse of god are as a day It is therefore spoken on this manner to expresse the eternitie of God as if hee should say a thousand yeares with man in respect of the eternity of God are but as a daye for as many as are haue beene and euer shall bee the daies of man so many thousand yea so many thousand thousands yeeres is the eternity of God he is-and-the first and the last before all beginnings and shall neuer haue ending Againe they alledge that place of Genesis In that day that thou eatest therof namely of the forbidden fruite thou shalt die the death Now saith the heretique that day they died not but liued many hundred yeers after therfore by a day is vnderstood many hundred yeers But I answer that that day wherin Adam did eat of the forbidden fruit euen that day did hee dye that is that day by sinne hee was separated from God then the which separation no death is greater for Vt vita corporis est anima ita vita animae est deus tolle animaÌ„ perit corpus tolle deuÌ„ moritur animae id est As the soule is the life of the body so God is the life of the soule take away the soule the body dieth take away God the soule is dead So that Adam that day died in soule being separated from the Lord yea that day Adam was made subiect to death in this life and in the life to come that day he had the beginnings of death seasing vppon him for hee was presently cast out of Paradise into the ragged world he was cursed and all his posterity yea hee should haue gone to hell had not the second Adam broken the head of the subtile serpent that inticed him to sin Yea the thiefe vpon the crosse had Paradise that day in soule in which he suffered in body although he had it not in so full measure as hee shall at the generall day when his soule shall take vnto it the body againe hodie to daie thy soule with my soule shall be in Paradise that is in
shall goe without according to that country Prouerbe If you will not when you may when you will you shall haue nay And it is commonly seene that qualis vita finis eta as a man liueth commonly be dieth he that will liue without repentance must look to die without repentance Though God spared the thiefe at the laste gaspe yet set no man presume of that for that was a medicine against desperation and not a matter of imitation saith one God spared one that no man mighte despayre he spared but one that no man might presume Let euery man therefore in the feare of God without all delay seeke for amendmente of life Let them as Gregory wisheth Plangere plangenda Bewaile their sinnes that ought to be lamented and as they haue giuen their members as weapons of vnrighteousnes to iniquity so let them now giue them as weapons of righteousnesse to holines Repent dear brethren betimes Viue deâ— gratus tote mundo tumulatus crimine mundat us semper transire paratus that is Liue vnto God a thankfull wight to the world die clense thy selfe froÌ„ wickedns alwaies ready hence to fly Play the wise steward lay vp treasures in heauen for thy soul imitate the Pismire which gathers in Sommer wherby she may liue in winter Damascene reporteth an excellent Historie touching this purpose saith he There was a country where they chose their king of the poorest and basest sort of the people and vpon any dislikement taken they would depose him from his throne and exile him into an Iland where hee should bee starued to death Now one wise fellow coÌ„sidering hereof sent mony before into that IlaÌ„d into which he should be banished and when he was banished he was receiued into the iland with greate triumph So against thou be banished by death from this world without penny or farthing for naked thou camest naked thou must go thou must prouide whils thou art in this life whereby thou maiest liue in heauen hereafter Let nothing therfore make thee deferre thy amendment but whilest Christ calleth thee run vnto him Put on Ieromes resolution who said If my mother wete hanging about my neck if my brethren were on euery side howling and crying and if my father were on his bare knees kneeling before me to detaine mee in their wicked and sinfull course of life what woulde J doe I would shake off my mother to the grouÌ„d I woulde despise and hate all my kindred and kinsfolkes and I would tread and trample my Father vnder my feete thereby to flie to Christ when he calleth me So shouldest thou resolue the amendment of life The Lord of Heauen for his sweet Sonne Christ Iesus his sake graune to thâ—r deere Reader and me to both of vs his holy Spirit that we may stand vnblameable before the Iudge at that great and generall day that we beeing clothed with the long white Robes of righteousnesse may be in the number of those to whom it shall be said then Come yee blessed children of my father inherite the kingdome which was prepared for you from the beginning of the world Grant this â—eer father for thy deere sonnes sake Christ Iesus our onely Lorde and Sauiour To whom with thee and the holy spirit we ascribe all power glory and dominion and stag Halleluiah to thee O blessed Trinitie for euer and euer Amen FINIS A shorte disputation betweene the deuill and the poore soule of a Christian Sathan THou hast beene a greate Sinner Soule Yes but I am not soe Sathan Thou art damned for that thou haste done Soule No thou lyest SathaÌ„ God hath promised otherwise to all that beleeue repent and amend Sathan Thou beleeuest not as thou sayest thy selfe Soule Yes I beleeue and I desire to beleeue bettter holinesse of desire doth seale Gods fauour to me Sathan Thy hearte is hard and so are al theirs whome god hath reiected Soule No sathan make the worste of it thou canst it is but a soule trance for a time the holy ghost remaineth for I feele him still Sathan Doest not thou see that god hath taken thee in hand and hath laide a heauie iudgement vpon thee Soule God indeede hath like a mercifull father taken me in hande to make mee a newe creature and like a louing father to correcte me but his mercy will he neuer take from me and no wrathful Iudgment shall be towardes me Sathan Euery Pulpit rings of thee and euery parte of scripture proclaimes thee to bee myne Soule The Lord reprooue thee sathan for this Slaunder for all scriptures and Pulpits tell me I am gods dearely bought Sathan Shewe me Gods seale for that or els thou art mine Soule I can weepe for sinne and I hate sinne in my selfe and others and I loue vertue and the vertuous which are the Armes of Christe in his seale and I find my hart formost in his place marching on to heauen Sathan This thou didst but nowe thou haste left thy first loue Soule Thou haste saide ynough for mee the loue of God is like himselfe vnchangeable his guiftes and calling are without repentance once Loue and neuer hate as once Loued and neuer hated Sathan Thou hast confessed that thou haste no such feeling in Prayer and Sermons as in times past Soule What gaynest thou by that for in Christs wooing dayes I was shewed the riches of his grace but though I see not that dayly so highly to inflame me yet Christ is neuer the poorer neither do I cease to loue him shew me any one of gods elect that feeleth his loue at al tymes alike it is not the manner of graces working thou hast no skill in graces affaires Sathan There is some matter I warrant thee against thee that God heares not thy prayer when thou callest vppon him as thou confessest Soule I know thou markest my confession but the more I confesse againste my selfe the more I magnifie Gods mercy Sathan But tell mee why God will not heare the prayer Soule Sathan God hears my prayer but his delight is to heare the prayers of his Children often therefore he doth delay Sathan God careth not for such a wretch as thou art Soule The more wretch I am in thy sighte and also in mine owne the more amiable I am to him and so auoyd sathan and speake no more A short death-bed Dialogue Sathan DEath is come and I must haue thee Soule Death is welcome but thou shalt goe without mee heere are others to carry me Christ my redeemer hath sent his Angels for me Sathan Death will carrie thee to Hell Soule No he must carry me no whither but end me the Angells must carrie mee to mine owne place I haue euidence to shewe which I will not vouchsafe to shewe thee therefore auoyde Lord Iesus that hast bought me take me I doe heere surrender my selfe to thee Amen Speake not a worde more but let thine eies be closed vp in silence Morning prayer O Lord That blessest
his speach vpon his death-bed Egredere anima agredere quid times quid dubitas that is Goe forth O soule goe forth why art thou afraid why doubtest thou thou hast serued Christ these seuentie yeares art afraid now to depart If these holy men were afraide of this terrible day how oughtest thou O sinner that art defiled with sinne from top to toe that hast not serued thy God as thou oughtest one daye in 70. yeares how oughtest thou to quake and tremble if the iust shall scarce bee saued where shalte thou poore wretch appeare If the people of Israell trembled at the presence of God on mount Sinai when the Lorde gaue vnto them his lawe and as a Scheolemaister read a lecture to all the world how terrible will his presence bee when hee shall come and exact this lecture at thy handes howe thou hast conned the same If Iohn and Daniel at the sight of a mild Angel fel vpon the earth as dead how shalt thou poore sinner indure the presence of this terrible iudge If Haman could not abide the angrie countenance of King Ahasuerosh how shalt thou O wicked man abide the angrie countenance of this frowning iudge If Adam for the commission of one sinne ranne from god in greate feare and hid himselfe behinde the bush whither shalt thou O sinfull Adamite that haste committed as many sinnes as starres in skye as haires on head and sands by sea Immò horum numerus numero non clauditur vllo Yea the number of them is not to bee numbred whither I say shalte thou desire to runne and where shalte thou wish to hide thy selfe from this terrible iudge O saith Augustine mallent impii esse in inferno quà m videre faciem irati indicis The wicked had rather be tormented in hell than see the face of this feareful iudge Then shalt thou cry to the mountaines Cadite super me Fall vpon mee and to the hilles Abscondite me à facis sedentis super thronum ab ir a agni id est Hide mee from the face of him that sitteth vppon the throne and from the wrath of the Lamb. Then shall the booke bee opened videlicet the euidence of thy workes in this life recorded freshly in the testimonye of thyne owne conscience and in the true and infallible memory of Gods eternall wisedome then shall thy sinnes bee sett in order before thyne eyes heauen and earth shall witnesse against thee yea thyne owne conscience shall condemne thee and conscientia est mille testes Thy conscience is a thousand witnesses to condemne thee The Diuell shall pleade hard most pitifull wretche for thy soule and body accusing thee on this manner O iudex iustissime O most iust iudge thou hast in the aboundaunce of thy loue suffered many tormentes of hell vpon the Crosse at Golgotha for the redemption of this wretche thou hast offered him times innumerable redemption iustification and endlesse happinesse yet neuerthelesse hee hath despised thee and hated thy instruction and hath chosen rather to followe mee then thee rather to walke in iniquity after my example then in holynesse of life after thyne hee hath chosen to bee my seruant rather than thyne therefore what remayneth but that thou shouldest refuse him that refused thee and that I should receiue him to euerlasting torments that hath hitherto serued mee When thou poore soule shalte heere this pitifull Plea and confesse the same to bee too true what shall become of thee or whither shalt thou turne thee for comfort Alacke alacke thou shalt haue no hope of saluation for aboue thee thou shalt see the iudge angry with thee for thy sinnes and the blessed Angels reioycing and laughing at thy destruction benethe thee thou shalt see hell open and the fierye fornace ready to receiue thee to torment on thy right hand shall bee thy sinnes accusing thee on thy left hand the diuells readye to execute Gods iudgements vpon thee within thee shall lye thy conscience gnawing without thee the damned crue bewatling on euery side fire burning and then shalt thou receiue this lamentable sentence Goe from mee ye cursed into euerlasting fire which is prepared for the diuell and his Angels Euery one of these wordes are able to cut thy heart a sunder Go from me hitherto I haue beene a Father to thee I haue bestowed many comfortable benefits vppon thee I haue had great care of thee but now goe from mee into torments inexpressible where thou shalt cry vnto mee but I will not beere thee in torment shalt thou lye comfortlesse in hell thy torment shall bee endlesse I will put a gulfe betweene thee and mee to make thy torments remedilesse thou shalt bee dying alwaies yet neuer dead thou shalt seeke death but neuer finde it thou shalt bee burning alwaies yet neuer burnt to death thy meate shall bee griping hunger and famine intollerable thy drinke shall bee lakes of fire and brimstone thy musicke shall bee howling and roaring of crying Diuels and weeping wayling and gnashing of teeth Yee cursed thou hast beene called hitherto by renowned and glorious titles as Prince Duke Noble Reuerend Maister c. but now thou shalt haue an other title thou shalt be called cursed cursed shalt thou be of God whose curse is panarum inflictio id est punishment cursed shalt thou be of all the blessed Angels in heauen whose curse is conscientiae cruciamen id est vexation of thy conscience cursed shalt thou bee of all the diuels in hell whose curse is poenarum executio id est the execution of thy punishment prescribed according to that of the poet Minos examen Radamanthus dat cruciamen tertius heu frater tertia iura tenet id est One diuell rippeth vp thy examination another diuell tormenteth thee the third is not behinde to adde one torment to another vppon thee Cursed moreouer shalte thou bee of all the damned crue whose curse is poenarum aggrauatio id est the augmentation of thy torment thus cursed shalt thou bee of all thinges for euermore Jnto euerlasting fire O miserable torment there were some comforte to the damned soule if these torments should haue end but that shall neuer bee O miserable wretche thou shalt bee bound hand and foote and cast into this euerlasting fire in respect of which fire all earthlye elementall fire is but as fire painted on a wall thy tormentes shall be endlesse easelesse and remedilesse Which is prepared for the diuell and his Angells Heauen was prepared for thee and not Hell thou wert borne to glory and not to torment but because thou hast chosen to followe the Diuell and not mee therefore Goe from mee yee cursed into euerlasting fire which is prepared for the diuell and thee his wicked Angell where thou shalt lye weeping and wailing and gnashing of thy teeth for euermore The consideration of these things shoulde stirre vp euerye Christian to looke about him to
bee carefull and circumspect to all his wayes that hee treade not his shooe awry at any time that he offend not this fearefull iudge in any thing that at this day of iudgment hee may finde him a gentle and louing Lambe and not a Lyon of Iuda for as to the wicked this iudge is terrible so to the godly hee is a friendly and a welcome Iudge as to the wicked the day of iudgement is a daye of desolation a day of cloudes and blacknesse so to the godly it is a day of redemption yea the godly shall leape for ioy at that day and for the comming of that eternall daye the blessed spirits in heauen cry out saying how long Lord and the blessed ones vpon earth desiring the comming of this day also saying with Paule Cupimus dissolui esse cum Christo id est Wee desire to bee dissolued and to bee with Christ and praying with Iohn Veni Domine Iesu Come Lord Jesus come quickly Let euery Christian therefore so lead his life that it may goe well with him at that day What if J haue all the world and loose my soule at that day what doth it profit me If a man be called to appeare before some earthly iudge hee will haue an especial care to array himself in the best manner hee may and to be haue himselfe accordingly that hee may bee the better accepted of him So euery Christian against the daye of iudgement when hee must appeare before the king of Kings and iudge of all the worlde must haue an especiall care to put on the wedding garment of Christs righteousnesse and regeneration least hee bee sent packing to Hell with the wicked and all those that forget God Mordecay because he went basely in sackcloth could not bee permitted to come into the Kings pallace and doest thou thinke whatsoeuer thou art that thou shalt be admitted into the glorious Pallace of the King of heauen hauing on the stinking defiled abhominable garment of impurity and the menstruous cloath of iniquity no no the Lord will spue thee out of his mouthe a stinking carkas stinketh not to before men as a polluted sinner in the nostrells of almighty God Nebuchadnezzar woulde haue no children in his Pallace but those that were wise and beautifull and doest thou think that the King of heaueÌ„ and earth will haue any fooles that is sinners for the sinner is called a foole in the Scripture the fooâ—e â—ath said in his heart there is no God to dwell with him in his Pallace or doest thou think that any vgly person shall bee suffered there that is any sinner for the sinner is an vglye and abhominable thing in the sight of God no the Lord will entertaine none into his kingdome but such as are beautifull shining in holinesse purity and righteousnesse as the portalls of the burnisht sunne such as are without spot or wrinckle Omnino ad imaginem suam altogither like vnto him holy as hee is holy pure as hee is pure such will the Lord haue in his kingdome to sing Halleluiah Saluation and glory and honor and power be to the Lord our God Therefore as the theefe is exceeding prouident and very carefull how hee may aunswere the Iudge at the barre and as in earthlye courtes men will be very carefull to prouide an answere against they bee called yea and will make some friende to the iudge that they may speede the better So likewise euery Christian soule shoulde carefully prouide a good aunswere againste hee bee cited by the Apparitour death to appeare before Christe at the generall Courte of Heauen And that then it may goe well with him let him get some friend to mooue the iudge in his behalfe as he tendereth the welfare of his deare soule and who must that friende bee Not Mary nor Peter but it muste be Christ Iesus that sitteth at the right hand of his father in glory and maketh daily intercession for the sinnes of the whole worlde Get him for thy Proctour who offereth himselfe to al and then happie shalt thou bee the diuel shall not preuaile against thee for Christ hath broken his head the gates of Hell shall not preuaile against thee for Christ hath conquered them and death shall not bolde thee captiue for christ hath ouercome it Happy art thou that art in such a case yea blessed arte thou if thou hast the Lord for thy God Thus much for the third pare of this Text namely of the iudge to whome we must giue an account But I say vnto you that of euery idle word c. 4 When we shall giue an account it is said heer at the day of iudgement The time wheÌ„ this great generall day shal be cannot be known of mortal maÌ„ yea it is not for maÌ„ to know of it as we may read in the Acts It is not for you to know the times seasons which God hath put in his owne power yea Christe himselfe knoweth not of this day But of that day and houre saith Marke knoweth no man no not the Angels which are in heauen neither the Sonne himlelfe saue the Father id est Christe according to his humane nature knoweth not of it but according to his diuine nature he knoweth of it as well as God the Father for he is coequall with God the Father in knowledge wisedome and in all thinges whatsoeuer yea hee knewe of this daye before the foundation of the world was laide yea he himselfe shal sit iudge at the day God will not haue vs know of this daye when it shall bee for these three causes 1 To prooue and trie our patience faith and other vertues to see whether wee will put our whole trust and affiance in him although wee â—â—â—â—…e not the time of our dissolution 2 To bridle our curiositie and peeuish inquisition after such too high matters qua supra nos nihil ad nos that which is aboue our capacitie wee ought not to meddle withall 3 To keepe vs in continuall watchfulnesse for if wee knew certainely the day of death and iudgement surely it would be a greate and forcible motiue to drawe vs to a loose negligent and secure kind of life Watch therfore saith the Euangelist because yee know not when your Maister will come For these three causes the Lord will not haue vs know of the time of iudgement Although my beloued in Christe we know not the certainetie of the time of this day yet neuerthelesse wee muste knowe that this great and general day cannot bee farre off both according to the prophesies of holy Fathers as also to the truth of holy Scriptures Augustine in his booke vpon Genesis against the Manichees saith that the worlde shoulde laste sixe ages the first from Adam to Noah the second from Noah to Abraham the third from Abraham to Dauid the fourth froÌ„ Dauid to the transmigration of Babilon the fifth froÌ„ the