terrae pondus the very chaffe the drosse the off-scouring of the earth and therefore no maruaile though they goe into the holes of the Rocks and into the Caues of the earth from before the feare of the Lord and from the glory of his Maiesty when he shall arise to destroy the earth Isaiah 2.19 Mallent enim impij esse in inferno quà m videre faciem irati Iudicis The wicked had rather be throwne downe to hell where is vtter darkenesse then endure the glorious presence of so angry a Iudge If S. Iohn the blessed Reuelator of heauens secrets fell at the feet of Christ as dead when he beheld him Reu. 1. v. 17. If Moses that man of God could not indure the face of God but couered his eyes with a vaile If the Seraphins that stand about the Throne of God couer their faces with two of their wings as not being able to behold the glorious Maiesty of God how shall the Maiesty of this our great God euer our Sauiour Iesus Christ Tit. 2.13 daunt the hearts of the wicked at his appearing euen more then can be expressed The third reason why the estate and condition of the wicked is so full of horrour at the Day of Iudgement is by reason of the strict account that they must render All men without any exception Adam and all his posterity as many as haue beene dead before as many as are then liuing and they that are then liuing shall not preuent them that sleepe I say all men and so saith the Apostle Wee shall all appeare before the Iudgement seat of Christ Rom. 14. v. 10. Euery one of vs shall giue an account of himselfe to God v. 12. And euery man shall receiue the things which are done in his body according to that he hath done whether it bee good or euill 2. Cor. 5. v. 10. And not onely all men but all the Angels which kept not their first estate but left their owne habitation 2. Pet. 3.4 are reserued in euerlasting chaines vnder darknesse vnto the Iudgement of the Great Day Iude vers 6. This truth the Deuils themselues did confirme by their desperate crying out fearing their present executiō vnto the which they themselues know they are reserued Quid nobis tibi What haue we to doe with thee Iesus thou Sonne of God art thou come to torment vs before the time Matth. 8. v. 29. And this feare is the chaines and fetters before mentioned in the which the Deuils are manacled vntill they bee brought forth vnto the full execution of the wrath of God in Hell the place of Deuils and all the damned And not onely men and Deuils but vnreasonable creatures the heauen and the earth and whatsoeuer is contained within this spacious Vniuerse shall be iudged also after their manner at that day So saith Saint Peter The heauens and the earth are reserued vnto fire against the day of Iudgement and of the destruction of vngodly men and the heauens shall passe away with a noise that is they shall passe away from a mutable condition vnto an immutable degree of perfection The Elements shall melt with heat and the earth with the workes that are therein shall bee burnt vp Not that the great Fabricke and glorious workmanship of heauen and earth shal be burnt and brought to nothing for the earth remaineth for euer Eccles 1. v. 3. Sed ab ea quae nunc habet specie per ignem tergetur ea tamen in sua natura seruatur Greg. l. 17. Moral c. 5. They shall bee purged of their corruptible qualities and purified from the filth of their imperfectiōs as the Sun Moon shall be no more eclipsed and sublunary things shall be no more subiect to generation and corruption but as the gold cast into the fire is purged frō the drosse whereby it becomes a refined substance so the heauens and the earth shall put on as it were new apparell adorned with a new fashion for the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fashion of this world passeth away 1. Cor. 7.31 but not the nature and substance Hierom prooueth as much by that place Isa 30.26 The light of the Moone shall be as the light of the Sunne and the light of the Sunne shall be seuen-fold non interitum significat pristinorum sed commutationem in melius Whereby the holy Ghost doth signifie not a destruction of those lights which were before but a change into a better Caluin goeth farther saying that they shall bee fellowes with the Saints in that glorious estate And so saith the Apostle the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non singula generum sed genera singulorum Ordi Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Creature that is the world shall be deliuered from the bondage of corruption into the glorious liberty of the Sonnes of God Rom. 8. v. 21. So Acts 3.21 there is promised a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non singula generum sed genera singulorum Ordi Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restauration of all things So Psal 10. The heauens shall all wax old as doth a garment and they shall be changed that is into a better forme and fashion So S. Iohn saw a new Heauen and a new earth Apo. 21.1 So S. Peter We looke for a new heauen and a new earth according to his promise c. v. 13. Hence is it that the perpetuity of Christ his spirituall Kingdome is shadowed out vnto vs by the continuance of the Sun and Moone His Throne shall be as the Sun Psal 89. v. 36.37 and shall be established for euermore as the Moone Psal 72. ve s 5. Gods children shall feare him so long as the Sunne and Moone indureth vers 7. And Christ his name shall indure so long as the Sunne vers 17. Therefore it must bee granted that these creatures shall be restored and so continue without decay or corruption or else it must must bee yeelded that Christs Kingdome must haue an end which may not bee granted But after what manner this instauration shall be it is not manifested vnto vs in the word of God and to what end they shall serue whether as Monuments of Gods glory it were curiosity to search or determine sufficient is it to know that they shall bee iudged after their kind But if any should obiect against what hath bin spoken as namely that al men shall giue an account The sixt verse of the first Psalme the wicked shall not stand in Iudgement And that of Iohn 5.24 He that beleeueth in him that sent me hath euerlasting life and shall not come into Iudgement Lombardus ex Gregorio binos facit ordines Iudicandorum alij iudicantur pereunt alij non iudicantur pereunt alij iudicantur regnant alij non iudicantur regnant Lomb. l. 4. dist 49. These places indeed haue much troubled the Fathers in so much that Hillarie and Origen were of opinion that neither the godly Faithfull nor the
by the wicked which seeme to men to fall to the earth when as indeede if faithfull in their indeuours to worke a sinners conuersion they shine like starres for euer and euer Dan. 1 2. v. 3. The Heauen say they is the sacred Bible and Canonicall Scripture containing in it the reuealed will of the King of Heauen by meanes whereof we are led vnto Heauen as the Wise-men were to Christ by the conduct of a Star Ioh. 5.39 Matth. 2. v. 9. Within the Pages of this holy Writ Christ the Church the Ministers are placed like the Sunne Moone and Starres in the Firmament of Heauen This Heauen departed in the raigne of Antichrist and became as a clasped Booke in respect of the vse of it for almost as good as if it had not beene at all then the people neuer a iot the better by it when the Laiety might not read it but through the Priests spectacles when Images were Lay-mens Bookes and sacred Scripture departed like a scrole that is lockt vp in an vnknowne tongue Earthquakes doe signifie seditions alterations mutations of Kingdomes and Empires such as began in the Papacy and doe not end as yet but still doth that exceeding dreadfull beast Daniel 7. v. 19. stirre vp seditions disturbe cōmon peace shake Kingdomes blowe vp Parliaments cut off and anathemize Kings by the thunder-bolt of excommunication yea and afterwards Canonize Deuils for Saints if they would aduenture to kill Kings The Mountaynes are say they the Prophets whom the breath of Antichrist doth ouer-turne and by the same breath of that not erring Man of sinne doe the Schole-Doctors by their false glosses and peruerse interpretations corrupt depraue and ouer-throw the sense of the Prophets The Ilands say they are the workes and writings of Philosophers which the same Doctors doe peruert some other way beyond the minde and meaning of Philosophers so that there is nothing cōmon with the Prophets nor with true Philosophie Kings and rich men c. are the Monarchs of the world and other priuate men made subiect to the Popes Catholicall and Vniuersall Supremacy when Kings must hold the stirrup and kisse the greasy feet of that triple-crownd Monster Hid themselues in dennes that is say they the Cels Cloysters Solitary places Nests of Nunnes and vnsociable Monkes I will not disallow of this allegorizing interpretation for it may very well stand for current but according to the simple sense and meaning of the words as they lye nakedly to be considered and if Scripture may interpret Scripture the Prophet Isaiah maketh them playne expounding this place in the selfe same termes or this place expounding that both setting forth the narrow strait and desperate perplexity which the wicked are brought vnto They shall goe into the holes of the Rocks and into the Caues of the earth for feare of the Lord and for the glory of his Maiesty when he ariseth to shake terribly the earth Isaiah 2.19 yea and to strike a deeper dread and horror into the hearts of the wicked he doth ingeminate it like that triple woe in the eight of the Reuelation vers 21. And said to the Mountaynes Rocks Fall on vs c. Here the holy Ghost doth allude vnto two places of Scripture the first is the tenth of Hosea v. 8. the second is the 23. of Luke vers 30. both describing the desperate estate of the wicked where our Sauiour speaketh of a certayne time when these things should be after hee had spoken of the destruction of Ierusalem which was a type of the consummation of the world and dissolution of al things but in Hosea the Prophet speaketh of the captiuity of Israel which was a figure of Ierusalems vtter diuastation and the worlds finall destruction as Hierome obserueth vpon that place It was an old dotage of Aquinas vpon this place who as his custome is to turne all things into Allegories doth wrest this place of Kings and chiefe Captaines and would haue it to be vnderstood of the Romish Clergy the Bishops the Archbishops and the rest of that rabble cloistred Monks and Masse-muttering Priests crying vnto the Mountaines that is inuocating the Saints imploring their patrocinie and their safeguarding protection from the wrath that is to come But these cursed Crue that rob Christ of his honor who is that one only Mediator 1. Tim. 2.5 pro quo nullus interpellat sed ipse per omnibus as Augustine defines a Mediator by making as many Mediators as there are Saints departed shal at that day find the Saints no better then Iobs friends miserable comforters and that the inuocating of them shall be no more regarded then the shouting and crying of the Priests of Baal 1 King 18. v. 27. Hide vs from the face of him that sitteth vpon the Throne and from the voice of the Lambe Obiect But how shall the wicked and vnfaithfull bee able to speake these words when as they neuer knew Christ sitting in his Throne nor vnderstood him to be the Lamb of God that taketh away the sinnes of the World as Peter told the Iewes that through ignorance they did crucifie Christ as did also their Gouernours Acts 3. v. 17. for had they knowne they would neuer haue crucified the Lord of glory Sol. I will not insist vpon any curious distinction either of Logicians or Schole diuines concerning ignorance In briefe I answere thus that the wicked out of the horror and hellish despaire of a distracted conscience partly by reason of that imminent danger without them the guilt of cōscience within them they shall be compeld to acknowledge Christ to bee that Incarnated Word of truth sent out of the bosome of the Father and to be that Lambe of God slaine for as many as beleeue then they shall see know be made to acknowledge him though in their life time they called his sacred Deitie into question yet then shal they acknowledge him without all question As Pharaoh at the first answered Moses and Aaron intreating him from the Lord to let the children of Israel goe that they may celebrate a feast to the Lord in the wildernesse Quis est Deus Who is the Lord as though he had thought belike that there had bin no God as Atheists say in their heart There is no God Psal 14.1 or that he himselfe had beene God onely Exod. 5.2 yet afterward hee learned a new lesson being instructed by diuers sorts of afflictions which were as so many Sermons to conuict and conuince him of Atheisme and was compelled to acknowledge God to be the Authour of them Exod. 8. and he only to be prayed vnto Exod. 14. So shall the wicked at that day howsoeuer at this day they doe scorne deride and not beleeue in Christ to be Iesus a Messias a Sauiour but persecute him in his members Act. 9.4 when they see the truth of prophesies fulfilled the destruction at hand their owne dismall desolation drawing neer then shall they acknowledge Christ to be the
euer burning and yet neuer consume euer dying and yet neuer dead for there is death without a death an end without an end because death alwayes begins and knowes not how to end If Death be acceptable vnto the aged whose strength faileth and are vexed with all kinde of euill things Eccles 41. vers 2. and are depriued of all kinde of good belonging vnto a naturall life as of Seeing Hearing Tasting Smelling Feeling how much more welcome would Death bee vnto the wicked at that dreadfull day of iudgement whē they are banished out of the society of Saints excluded out of heauen sent packing to hell where their sight shall bee afflicted with vncomfortable darknesse and vgly Deuils their smelling with noisome stinks their taste with rauenous hunger and bitternesse of gall their hearing with hideous and horrible cryes their feeling with intolerable fire yet notwithstanding death shall bee far from them Hell must be their habitation the Deuils their companions and they must embrace flames of fire in their armes for their inheritance 5. The Prophet Malachie in his fourth Chapter vers 1. prophecying of the terrible day of the Lords comming compares and likens it to an Ouen Behold the day commeth that shall burne as an Ouen and all the proud yea and all that doe wickedly shall be stubble and the day that commeth shall burne them vp so that there shall not bee left neither roote nor branch The Ouen whereinto the three Children were cast was exceeding fearefull being made seuen times more hotte then it was wont to bee and yet not an haire of their head was burnt nor their coates changed nor any smell of fire came vpon them Dan. 3.27 But how dreadfull shall this fornace of hell be being so infinitely hotter then that was Our Sauiour Christ calls it a fornace of fire Mat. 13.42.50 S. Iohn the Diuine a lake of fire and brimstone Reuel 21.8 The Apostle to the Hebrewes a deuouring fire Heb. 10.27 an vnquenchable fire Matth. 3.12 wherein all vnbeleeuers and the abominable and murtherers and whoremongers and sorcerers and all lyars the proud and all that doe wickedly shall be fuell for they shal be bound in sheaues and bundles saith our Sauiour Christ Matth. 13.30 The Adulterer and the Adulteresse in one bundle the Drunkard and the Glutton in another bundle the Couetous and Extortioner in another bundle the Vsurer and the Oppressor in another bundle the Swearer and the false Swearer in another bundle the Contemners of God and Breakers of his Sabbaths in another bundle and shall bee cast as faggots and fire-brands into this Ouen into this fornace into this lake of brimstone into this deuouring and vnquenchable fire vbi nec tortores deficient nec torti miseri morientur where their torments shall neuer cease but there shal be torments alwaies for the body and body alwaies for the torments world without end 6. Our Sauiour Christ setting forth the desperate estate and condition of of the wicked at that day saith Anxietas gentium in consilij inopia Bez. vsque ad desperationem Ierom. that there shall be distresse of nations with perplexitie Luke 21. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly belongs vnto captiues and prisoners that are so shut vp in dungeons or close prisoners and brought vnto such a doubtfull and narrow strait that there is no meanes possible for them to get out Regiomentaenus in Brussia or alluding vnto some kind of prisons wherein the partie imprisoned is in such a perplexitie that he can neither sit stand vpright nor lye vpon the ground such is the estate of the wicked at that day they are in such a strait in such a perplexitie euen vnto desperation that they see no meanes possible to escape the hand of God If they looke vpward there is Index iratus Greg. an angry Iudge if they looke downeward there is horrendum inferni chaos the horrible wide gaping mouth of hell if they looke on the one side of them there are peccata accusantia their sinnes accusing them if they looke on the other side of them there are infinita daemonia ad supplicium trahentia Anselm a Legion of deuils ready to draw them to execution if they looke without them there is mundus ardens a world of fire burning round about them ready to deuoure them if they looke within them there is conscientia vrens a griping conscience the worme that neuer dieth Latere erit impossibile to lye hid it wil be impossible apparere erit intolerabile to goe forward 't will be intolerable No maruell therefore though at the worlds end men bee at their wits end Luke 21.26 Hinc illae lachrimae hence arise Esaus teares to no end nor purpose Hinc eiulatuum angustiae hence ariseth a horrible howling when all the wicked shall be gathered together as prisoners in the pit and shal be shut vp inprison Isaiah 23 22. to be arraigned at the barre of Gods tribunall and to receiue according to those things which they haue done in the flesh 2. Cor. 5.10 Then tribulation and anguish nay desperation shal be vpon the soule of euery one that doth euil Rom. 2.9 then shall the wicked not bee able to stand because they haue walked in the counsell of the wicked and stood too long in the way of sinners Psa 1.1 They cannot sit because they haue been too long sit fast in sin and Moablike haue weltred in the dregges of their owne impieties or as the Psalmist speaketh haue sit too long in the seate of the scornefull They cannot lye along vpon the ground because they haue had a sufficient portion of rest already they haue liued at case all their life long and done nothing but stretch themselues vpon their beds of downe spent their daies in chambering and wantonnes taking thought for the flesh to fulfill the lust thereof and like the Israelites sit downe to eate and drinke and so rise vp to play but now their ioy shall be turned into heauinesse their mirth into mourning their singing into sighing their case and rest into caselesse paines and restlesse torments for the wicked shall be turned into hell and so shal al they that doe forget God If wee looke backe againe vnto the Text the Parent of my doctrine wee shall finde that it will yeeld much strength to the confirmation of this truth then shall the Kings of the earth and great men and rich men c. They that in their life time haue beene able to controle whole Kingdoms with their countenance and chase before them millions of men shal be compeld to seeke such weak shelters such bootlesse refuges as to hide themselues in dennes creepe into the craggie rockes and hollow vaults of the earth as though that the infinitely-discerning eye of Almighty God could not finde them out though they could goe downe into the very depth of the sea or center of the earth whither can they goe or clime
from the al-discerning eie of Almightie God though in their life time they thinke that they shall neuer be remooued but are as seemingly safe as Nebuchadnezar or as secure from danger as Edom though now their greatnesse reacheth vnto heauen and their dominion to the ends of the earth Dan. 4.19 though now they build themselues stately houses for the honour of their Maiesty vers 27. Though now they seeme to dwell in the clefts of the rocks secure and farre inough remote out of danger mounting aloft like Eagles in the aire making their nest among the Starres Obad. v. 3. as though no danger should euer come nigh their dwellings Yet Kings with their Armies then shall flie and be discomfited and yet cannot flie from the presence of God nor from beyond the reach of his arme Thus you see that the truth of this doctrine is confirmed by many proofes that the estate and condition of the wicked is full of horror at the dreadfull day of Iudgement Reason 1 Ob signorum multitudinem Now the reasons of this doctrine are many the first is this by reason of the manifold signes and fearefull apparitions both in heauen and earth which will strike an horror dread and amazednesse into the hearts of the wicked Saint Matthew describes them thus the Sunne shall bee darkened and the Moone shall not giue her light the Stars shall fall from heauen and the Powers of heauen shall be shaken Mat. 24.29 The words are to be vnderstood not metaphorically but properly of the alteration of the works of nature as adiuncts circumstances and fearefull presages of that dismall day when the Sunne shall not stand still only as at the prayer of Iosuah Ios 10.12 neither shall it onely goe backward ten degrees as vpon Ahaz Diall Isa 38.8 but it shall be as blacke as a sackcloth of haire Reuel 6.12 We reade that there was an exceeding great darknesse of the Sunne at our Sauiours Passion throughout all the land and many bodies of the Saints which slept arose Matth. 27.52 How fearefull then and how wonderfull shall the comming of Christ vnto Iudgement be when the Sunne the Moone and the Starres and all the powerfull influences of heauen shal grow blacke duskie and vtterly be obscured when all the dead Saints and sinners great and small both in Sea and land shall come forth of their graues whereof the first was a type and figure Mat. 24.31 when the Lord himselfe shall descend from heauen with a shoute and with the voice of the Archangell and with the trumpet of God 1. Thes 4.16 Saint Luke likewise describes the circumstances of that day thus There shall be signes in the Sunne and in the Moone and in the Starres the Sea and the waters shal roare mens harts shall faile them for feare and for looking after these things that shall come vpon the world Luk. 21. vers 25. An Earthquake of it selfe is very fearefull as threatning the ruines of Citties hazarding the subuersion of many stately buildings shaking the very foundations of Kings Palaces and the inundation of waters hath beene very terrible as our Westerne parts can very well witnesse when men euen wisht for Noahs Arke againe and sought the highest places for refuge against the mercilesse waues of the Sea some climbing the clifts of craggy rockes some steeples some the tops of houses some trees some floated vpon the waters like Paul his companions many were drowned But now when the Seas shall roare Rockes shall rent Mountaines shake and shiuer and the glorious Heauens become darke and dusky how shall the hearts of men be appaled with dread and terrour to behold the same and yet notwithstanding these things are but the beginning of sorrowes saith our Sauiour Christ but a Preamble but a Proem but a Prologue to the Tragedy I am not ignorant but that the darkning of the Sunne the Moone and the Starres in the holy Scripture may sometimes bee taken for some kind of calamity ready to fall vpon some particular Kingdome and that these signes doe not alway denotate properly the last day of Iudgement but may be referd to some other particular times of iudgement as the great ouerthrow of the Babylonish Kingdome Isa 13. or the last totall and finall destruction of the Iewes by the Romanes Luk. 21. or that celestiall and truely Diuine victory of Constantine the Great against Maxentius and the Romane Gouernours in the which the great power of almighty God miraculously shone from heauen in reuenging the precious bloud of the blessed Martyrs So the Wise-man exhorting vs to thinke on God in youth and not to deferre repentance vntill we be old drawes one of his motiues and arguments to induce vs thereunto ab incommodo from the manifold inconueniences and impediments accompanying old age that will hinder vs from the true performance of so waighty a worke Repent saith he and turne to God while the Sun is not darke nor the Moone nor the Starres Eccles 12.2 that is before old age approacheth when thou shalt haue no more pleasure in thy dayes then if thou wert shut vp in a darke dungeon and debard of the comfort and benefit of those great and glorious lights of Heauen The second reason Why the state and condition of the wicked is full of horrour at the day of Iudgement Ob Iudicis Maiestatem is the Maiesty of the Iudge the beholding of whose countenance so full of glory and maiesty shall possesse the hearts of the wicked with amazement and astonishment Now the Iudge at this great Assise and generall Audit is Christ himselfe he that once stood before the iudgement seat of Pontius Pilate to receiue his sentence shall now summon Pontius Piliate and all the Potentates of the earth vnto his Consistory to receiue their dreadful doome That Christ is the sole Iudge at the last day they are his owne words The Father iudgeth no man but hath committed all iudgement vnto the Sonne Iohn 5. v. 22. And hath committed vnto him all power and authority to execute iudgement because he is the Sonne of man v. 27. Because hee is the Sonne of man and this cause yeelds vs comfort else were we in a miserable case hee doth partake of our nature and therefore is pittifull compassionate yea farre beyond humane reach or reason the Apostles likewise were commanded to testifie this truth and to preach this point that Christ is ordained by God to bee Iudge of the quicke and dead Act. 10. v. 42. So likewise in the 17. Act. 31. Paul preaching to the Athenians presseth repentance and the argument which he vseth to prouoke them thereunto is the consideration of the day of Iudgement when God will iudge the world in righteousnesse by that man that is Christ whom hee hath ordained So likewise the Apostle in the second to the Romanes ver 16. God shall iudge the secrets of men by Iesus Christ And in the second to Timothy c. 4. vers 1. Iesus
we haue kept them how wee haue spent them whether we haue gained our goods through others hurt building our houses like the Moth Iob 27. vers 12. The Moth is made fatte by spoyling the booke and barkes wherein they liue so the couetous is made rich in deuouring the poore Of which sort are these Vsurers Extortioners Cheaters Brokers and all couetous Ahabs whatsoeuer that ioyne house to house land to land vntil there be no place for the poore to dwell in For great men must render great account when that great Land-Lord comes to reckon with them and biddes them giue an account of their steward-ship for they may be no longer stewards Secondly we shall giue an account how wee haue kept them Indeed wee are but keepers of our wealth though wee had the world at will Amb. l. de Nab. c. 14. Custos es tuarum non Dominus facultatum Thou art but a keeper thou art not Lord ouer thy goods and substance Chrys Deus enim diuitiarum suarum dispensatores esse voluit non Dominos God will haue vs dispensers and disposers of our goods vnto the good of others and not to bee Lords ouer them our selues and therfore they be goods Non quod faciunt bonum sed vnde facias bonum not that they make a man good but because a man by them may doe good imploying them to the glory of God the good of his neighbour and his owne comfort First vnto God laying out temporall things for spirituall comforts in maintaining the Preachers in defending the Gospell in repayring his Temples Secondly thou must lay them out vpon thy neighbor making friends of thine vnrighteous Mammon as thy Master commands thee Luk. 16. v. 9. Stips pauperum thesaurus inopum was the word of the good Emperour Constantius The rich mans treasure is the poore mans stock so that he that denies them what they stand in need of denies them their due of which sort Saint Iames speaks of that haue their presses full of garments and their chests full of coyne but their gold and siluer is cankered their garments motheaten whiles Christ himselfe in the person of a begger stands at their doore with an empty belly and a naked backe crying for a morsell of bread to put in their belly or some old cast garmēt to couer their nakednesse and yet they are sent away as comfortlesse and as empty-handed as euer they came thither No maruell therefore though Saint Iames so sharply inueigheth against rich men against such kinde of keepers of their goods Goe to now ye rich men weep and howle for the miseries that shall come vpon you your riches are corrupted and your garments motheaten your gold and siluer is cankered and the rust of them shall be a witnesse against you and shall eate vp your flesh as it were fire ye haue heaped vp treasure against the last dayes Iames 5. v. 1.2.3 Thirdly he shall giue an account how hee hath spent them whether vpon workes of superstition to the dishonour of God or in the vnnecessary quarrels of the Law to the hinderance of his neighbour or in spending of them vpon Whores and Harlots vntill pox and penury bee his end or in surfetting and drunkennesse to the ruinating of his estate danger of soule hurt of body losse of credite griefe of friends vndoing of his children 1. Tim. 5.8 and such a one is worse then an Infidell To conclude therfore this point euery man must giue his account vnto God the King as wel as the Subiects the Prince as well as the People Ministers and Magistrates Parents and children Masters and seruants rich and poore good and bad and euery transgression from the highest blasphemy to the least infirmity must be brought to a strict tryall at the Day of Iudgement Which is the third reason aggrauating the fearefull estate and condition of the wicked at the Day of Iudgement The fourth reason why the estate and condition of the wicked is so full of horror at the Day of Iudgement is by reason of the multitude of witnesses and accusers which shall come forth to witnesse accuse and condemne them at that Day As first of all GOD himselfe aboue them which knoweth and sealeth vp their sinnes as it were in a bag Iob 14.17 And therfore saith Iob in a case of controuersie that could not bee decided My witnesse is in heauen So Samuel declaring to the people his integrity how vprightly he had conuerst amongst them hee takes the Lord to be a witnesse betwixt him and the people 1. Sam. 12. v. 5. Whereby we may see how fearefull a thing it is thus to dally with our all-seeing and all-knowing God as to call his sacred Maiesty to be a witnes in matters of vntruth cōtrary to our own knowledge and the testimony of our owne conscience For assuredly the Lord will bee a witnesse a swift witnesse they are the words of his owne mouth I will be a swift witnesse against the Sorcerers against the Adulterers against false swearers against those that oppresse the hireling in his wages the widdow and the fatherlesse and that turne aside the stranger from his right and feare not me saith the Lord of hostes Mal. 3. v. 5. The second sort of accusers are the Deuils the whole rabble of that infernal Kingdome the common sworne aduersaries to all mankind and if they dare to accuse the brethren the Saints and seruants of God as hee did that perfect and vpright man of God holy Iob. Assuredly this will bee his practice at that day he wil bring forth a most exact bill of all our sinnes committed all our life long Presto erit saith Augustine Diabolus ante tribunall Christi recitabit verba professtonis nostrae obijciet nobis in faciem omnia quae fecimus in quo die in quo loco peccauimus quae facere debuimus The Deuil wil be ready before the Tribunall of Christ and will recite the words of what wee haue made profession of and obiect our owne sinnes to our faces in what day and at what place wee did commit them and all other circumstances howsoeuer wee now cast them behind our backes then will hee bring them forth before our faces It behooues vs therfore to be watchful ouer our owne wayes considering the Deuil watcheth ouer vs so that hee wil not let passe any one of our sinnes vnregistred but will bring them forth to the confusion of the wicked yea if it were possible of the Saints at the day of Iudgement The third sort of accusers are the Angels beside them I wil not here maintaine Origens opinion who saith Vnusquisque Angelorum aderit producens illos quibus praefuit qui testimonium prohibebit quot annis circa eum laborauit ad bonum instigando sed monita eius spreuit That as euery man hath his particular Angel attending on him prouoking him to good protecting him from euill euery mans particular Angell shal
witnesse against the wicked at that day But farre greater is the royalty of Gods children they haue gards of Angels thousands of Angels doe inuiron them about and defend them from all their foes though neuer so many neuer so mighty sometime striking off the fetters in which they are tyed prisoners and making passage for them by throwing open the dores of the prison and as these swift-winked messengers doe obserue the wayes of the wicked whose ministery they haue abused and as they haue presumed to commit sin in the sight of the Angels the Angels being spectators and eye-witnesses to all their actions shall bee produced as so many accusers at the day of Iudgement Tremble then thou profane and loose liuer that darest to cōmit that in the sight of the Angels which thou fearest to doe in the sight of little children The fourth sort of accusers are the Saints before them whom they haue despised scorned and abused in this life whom they haue accounted as the scumme and the off-scowring of all things men vnworthy to liue whom they haue had in derision and a prouerbe of reproch as the wicked haue iudged the godly at their pleasure so the Saints then shal iudge the wicked the world that is the company of the wicked and they that in this life haue been made the foote-stooles of the wicked shall then sit vpon Thrones iudging the twelue Tribes of Israel Matth. 19.28 The fifth sort of witnesses are the wicked witnessing against the wicked The men of Niniue saith our Sauiour Christ shall rise vp with this generation and shall condemne it the Queene of the South shall rise vp with this generation in the Iudgement and shall condemne it Matth. 12.40.41 Tyre and Sydon shall witnesse against Corazin and Bethsaida Sodom and Gomorrah against Capernaum Ephraim against Manasses Manasses against Ephraim the Pharises against the Sadduces the Sadduces against the Pharisees the Pope against the Turke the Turke against the Pope and they that know not whether there bee a holy Ghost or no shall witnesse against the formall Protestants of our time who often talke of the Spirit and yet walk after the flesh hauing a shew of godlinesse and yet denie the power thereof yea and not onely so but birds of a feather such as haue been companions in sinne and haue had fellowship in the vnfruitfull workes of darknesse shal witnes one against another the Egyptians against the Egyptians the swearer against the swearer the Extortioner against the Extortioner the Vsurer against the Vsurer the Drunkard against the Drunkard and they that haue slept in the same bed of sin the Adulterer against the Adulteresse one wicked wretch shal witnes against onother at the day of Iudgement And what know we but that the Satyrs of Virginia may witnesse against many seeming Saints in England at that day they vnto whom the light of the Gospell hath not dawned as yet but are nuzled in darknesse bred in blindnesse and led along in ignorance shal doubtlesse witnesse against many of vs that liue vnder the sound of the Word enioying the free passage of the Gospell the pure preaching of the Word of God in season and out of season that haue had so many Sermons of repentance that haue had so many threats of Gods Iudgements denounced against vs and yet wee perseuere in the same sinnes which wee finde condemed by the Word for where grace is most plentiful there sin is most sinful doubtlesse the Heathens Pagans and Infidels Whores and Harlots shall enter into the Kingdome of Heauen before such as turne the grace of God into wantonnesse Neither shall the wicked onely one witnesse against another but they shal all witnes against themselues Out of the hellish horror of a distracting conscience they shall witnesse against themselues and pronounce themselues guiltie of euerlasting condemnation for when the Ancient of daies shall sit downe vpon his white Throne before whom Heauen and Earth fled away then shall the Bookes be opened and the Bookes are two the Booke of the Law and the Book of thine owne conscience The Law will pleade for transgression of her Precepts and will tell thee what thou shouldest haue done thy conscience will present vnto thy view the things which thou hast done and shall pronounce the sentence of condemnation with so shrill a voice that thy deafest eare may heare it this booke of conscience is in thine owne keeping lockt vp within the closet of thine owne bosome none can falsifie it neither is there any thing written in this booke but what thine owne hand hath subscribed therunto therfore thou canst not take any exception against it As was Gods proceeding against Iuda and Ierusalem such shall his proceeding bee against the wicked at the day of Iudgement before he pronounced their Iudgement hee appealed vnto their owne consciences whether they had not deserued that God should vtterly reiect and forsake them O Inhabitants of Ierusalem and men of Iudah iudge Isaiah 5. I pray you betwixt mee and my Vineyard Iudge you that is looke into your owne consciences and there reade your owne sinnes and iudge whether you haue not deserued that I should take away the hedge that is leaue off to defend you from your enemies and suffer the Babylonians to inuade and spoile you Make you desolate that is destitute of politicall gouernment and that Briers and Thornes should grow vp that is many of you carried away vnto the Idolatrie and other sins of the Babylonians and that the clouds should raine no raine that is that you should be depriued of all kind of comforts in your captiuitie altogether pining with sorrow Psalm 137 sitting downe by the waters of Babylon weeping and hanging vp your Harps vpon the Willow trees that are therein So shall it bee at the day of Iudgement God will appeale vnto the consciences of the wicked and the consciences of the wicked shal frame that desperate conclusion of euerlasting condemnation against themselues They shall not bee brought to the fight of their sinnes by parables as Iuda and Ierusalem here or as Dauid 1. Sam. 12. But their sinnes shall be written in the book of their conscience in such great capitall Letters that he that runnes may reade it and so shall they be euidently conuicted and conuinced by the contents of this booke and testimony of their owne conscience so that as Eliphaz said falsely of Iob thine owne mouth and not I condemne thee shall the iust Iudge of all things at that day speake truly vnto thee by the mouth of thine owne conscience O thou euill seruant thine owne conscience bearing witnesse against thee will I condemne thee Ascendat itaque homo tribunal mentis suae si timet illud meminerit quod oportet eum ante tribunal Christi exhiberi August Hom. 50. Quicquid enim erubescimus confiteri hoe totum proprijs linguis coram totomundo proclam abimus Et apertis conscientiarum libris singulis manifestabimus
Whatsoeuer saith Bernard we now blush to confesse before men wee shall then proclaime with our own tongues before the whole world and the booke of our conscience being laid open wee shall make it manifest vnto all men The last sort of accusers are the creatures without them the creatures I say whose vse by right of inheritance belong properly vnto none saue vnto the children of God 1. Cor. 3.25 Rom. 8.32 Howsoeuer churlish Nabals and couetous Ahabs by vsurpation doe withhold them from them the sinne that is committed in the vse of them shall rise vp in iudgement to the condemnation of the wicked And not onely the sensible creatures groaning and trauelling in paine till they be deliuered from the bondage of corruption which against their will suffered vnder the wicked but euen the very senselesse creatures The heauen shall reueale their iniquity and the earth shall rise vp against them Iob 20. v. 27. The stones crying out of the wall and the beame out of the timber Heb. 2. v. 11. that is they that haue erected their houses by iniquity by oppression by keeping backe the hirelings wages this their sinne in so doing shall witnesse against them nay the Moth of the garment and the rust of their cankered coyne shall witnesse against the couetous worldling at the last day Iames 5. v. 3. Nay the dead Letter of the Bible which thou carriest about thee shall witnesse against thee if thou make not good vse of it Thus Christ told the Iewes Doe not thinke that I will accuse you to my Father there is one that accuseth you euen Moses in whom yee trust Iohn 5. v. 45. In illa die vltionis nihil habe bit quod respondere possit homo peccator vbi coelum terra sol Luna totus mundus stabunt aduersus nos in Testimonium peccatorum nostrorum Hugo de S. Victor In that day what shall sinfull man answer for himselfe when the Heauen and the Earth the Sunne the Moone the Starres nay the whole world wil stand vp against the wicked in testimony of their sinnes and yet if all these should hold their peace Ipse cogitationes nostrae ipsa specialiter opera stabunt tante oculos nostros nos ante Deum accusantes Chrys super illud Mat. 24. virtutes c. Our very owne thoughts especially our owne workes shal stand before our eyes and accuse vs before God The fift reason Reason 5 why the state and cōdition of the wicked is so full of horror at the day of Iudgement is by reason of that fearefull sentence of condemnation pronounced against them by that iust and most vpright Iudge Their sentence is already reuealed vnto them by our Sauiour Christ in the 25. of S. Matth. vers 41. Depart from me yee cursed into euerlasting fire prepared for the Deuill and his Angels This sentence is very fearefull whether we respect the words themselues the Iudge from whose mouth they doe proceede or the irreuocablenesse of them Depart from me Those are words of separation you cursed wordes of detestation into euerlasting fire words of desperation prepared for the Deuill and his Angels a dolefull exemplifieation Depart from mee what shall the Creature do when he is banished from the presence of the Creator Oh the bitter fruit of sin which causeth the Lord to denie that Creature to be his as not belonging vnto him but vtterly to disclaime him which once he made to his owne Image O consider this in time who shall receiue thee when God casts thee out from his face Assure thy selfe euery Creature shall refuse her comfort to thee if a drop of cold water might be a reliefe vnto thee thou shalt not get it But as thy whole life was but a turning backe from the Lord a wandring and a going a whoring after lying vanities at that day thou shalt receaue this for a recompence of thine erring Depart from me and who are they that must depart the cursed they that in their life time haue beene renowned by great and glorious Titles as King Prince Duke Noble Reuerend Worshipfull now all their glory shall bee turned into shame their honor into ignominy and their seemingly blessed estate shall be turned into a truely cursed yee cursed depart from me and whither into fire and what fire euerlasting fire If this fire were but like that fained fire of Popish Purgatory where venial sinnes are clensed purged there were some hope that their torments should haue an end but they that are cast into this fire shall there lye and cry and fry for euer Vbi per millia millia annorum cruciandi nec tamen in secula liberandi Mat. 9.46 there they shall continue a thousand nay ten thousand nay a thousand thousand as many yeares as there are haires vpon thine head starres in heauen drops of water in the Sea Moates in the Sunne leaues in Autumne all these must be doubled nay redoubled euery one must be a thousand nay ten thousand and yet thy torments shall not haue an end Matth. 22.13 To this purpose Augustine setting forth the desperate estate of those that are adiudged to that place saith In inferno nulta est redemptio quoniam qui illic damnatus demersus fuerit vlterius non exibit In hell there is no redemption because he that is adiudged to that place shall neuer come out any more In inferno nulla est redemptio quoniam ibi nec pater potest adiuuare filium nec filius patrem In hell there is no redemption because there the Father cannot helpe the sonne nor the sonne the father Ibi non inuenitur amicus aut propinquus qui valeat argentum diuitias dare There is no friend or neighbour to be found that will giue a sum of money for the ransome of our soule None by any meanes can redeeme his brother or giue to God a ransome for him Psal 49.7 Then shall they weepe and howse bitterly by reason of the extremity of their paines shal break forth into these or the like lamentable exclamations What hath our pride our riches our honors our royall dignities our riotous kinde of life all our carnall pleasures and delights what haue they profited vs loe al things are past away like a dreame like a shaddow and as a poste that hasted by as a ship that passeth ouer the waues of the water or as a bird flowne through the aire and are become as if they neuer had been and hither are we adiudged vnto perpetual paynes and euerlasting punishments But neither their weeping nor their crying August in Ser. ad Erem nor their screeching wil auaile them any thing In inferno nulla est redemptio quoniam ibi gemitus sunt suspiria non est qui misereatur In hell there is no redemption because there is weeping sobbing and sighing and yet there is none to take pitty Ibi est dolor planctus clamor non est
verbum patris doce me facere volūtatem tuam vt à spiritu tuo bono ductus ad beatam illam proueniam ciuitatem O sweet Iesus thou that art the word of the Father teach me thy wil that being guided by thy good Spirit I may bee brought vnto that Citty where there is Certa securitas secura aeternitas aeterna tranquillitas tranquilla foelicitas foelix suauitas suauis iucūditas Where there is Security Eternity Tranquillity Felicity Vbi tu Deus cum Patre Spiritu Sancto regnas per infinita secula Greg. in Psal sept Where thou dost raigne as God with the holy Ghost world without end Let vs therefore stand with our loynes girded like good seruants waiting for their master Let vs pray that this Kingdome would come let vs ingeminate that of the Spouse the Church of Christ Come Lord Iesu come quickly Apoc. 22. And here let vs rest our thoughts a while and settle our meditations on serious consideration of this great day not curiously to define or determine how farre or how neere the day or yeere when these things shall be it being lockt from vs and kept vnreueyled in the secret counsell of God yet wading herein as farre as Hercules Pillars that is as farre as the word of God will conduct but where the holy Ghost is silent and hath not a tongue to speake my penne shall not indite nor my eare listen thereunto And first I will set downe the opinions and coniectures of others touching the end of the world Augustine reckoneth vp six Ages of the world August l. 1. in Gen. con Manichaeos the first from Adam to Noah the second from Noah to Abraham the third from Abraham to Dauid the fourth from Dauid to the captiuity of Babylon the fift frō the captiuity of Babylon vnto Christ the sixt from Christ vnto the end of all things the day of Iudgement So that this Age in which we liue is the last Age and may bee termed the decrepit and old-age of the world and if Saint Iohns time was the last howre then surely these our times are the last minutes Then now the end of all things is at hand and wee are they vpon whom the ends of the world are come and Christ is ready to iudge the quick and the dead But how long this last Age being the dotage of the world will continue it is conceald from men and Angels Augustine told his friend Heschius curiously inquiring of the end of the world that hee durst not measure limit or determine the times and seasons which God hath put in his owne power it may be euery mans answere vnto all such curious questionists There are very many of the learned Rabbins Oraculum a schola Eliae who being ledde by their owne vaine and weake coniectures would seeme to set downe a certaine set time of the end of the world positiuely affirming the world shall indure six thousand yeeres and those yeeres they doe distribute into two thousand before the Law two thousand vnder the Law two thousand after the Law wherevpon some other faine that the world shall indure six dayes as it was made in six dayes the length of euery day to bee a thousand yeeres as if it had beene Dauids meaning where he saith that A thousand yeeres in thy sight are as yesterday Psal 90 v. 4. Whereas his meaning is that all things past and to come are present with God Indeede it is the Deuils policy because hee would haue vs to put off farre from vs the euill day and with the sluggard in the Prouerbs desire yet a little more sleepe a little more slumber to busie vs with an infinite many of friuolous idle and vnprofitable questions that we may neglect that one thing which is necessary as namely a careful preparation rather then a curious inquiry to watch and pray according to our Sauiours counsell lest that day come on vs vnawares and we found sleeping for as Augustine truly Prophecies are sooner fulfilled then vnderstood Prophetias impleri quā intelligi Aug. Of that day and houre knoweth no man no not the Angels in heauen neither the Sonne but the Father Mark 13.32 If our Sauiour would haue reuealed this day vnto any doubtlesse hee would haue reuealed it vnto his Apostles his secretaries his fauourites his followers vnto whom hee imparted greater things and better things yet hee tels them flatly Non est vestrum nosse tempora c. It is not for you to know the times or the seasons which the Father hath put in his owne power Act. 1.7 Of the day and houre knoweth no man no not the Angels The Angels abound with much knowledge naturall experimentall and reuealed vnto whom God himselfe doth reueale certaine Ambassages to conuay vnto his children and hauing farre better meanes of knowledge then wee haue for as much as they know God intuendo by his looking in his face Matth. 18.10 But wee haue our knowledge discurrendo by discussing reasoning disputing and that not a priori neither but a posteriori by his backe parts as hee hath manifested himselfe in his works being mirabilis in maximis mirabilis in minimis wonderfull in all his workes The inuisible things of him are clearely seen in the creation of the world and are vnderstood by the things that are made Rom. 1.20 And yet of that day and houre knoweth no man no not the Angels in heauen neither the Sonne To let passe Epiphanius interpretation Epiphanij in illum locum expositio est valdè arguta detorta Martyr his witty but wrested distinction of a twofold knowledge * Executionis Scientiae I will vnder the correction of the Learned shew how Christ knowes the day yet how he is ignorant of it It should seeme strange that the wisedome of God should bee ignorant of those things which are in God neither can it be said that Christ being GOD and man in one person together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Deity should not informe his Humanity as our soule doth the body but leaue it destitute of knowledge for in Christ saith the Apostle i. in his humane nature dwelleth the fulnesse of the Godhead bodily Colos 2.9 Christ himselfe being the best and truest interpretour of his owne words thus expounds himselfe As the Father gaue me commandement euen so I doe Iohn 14.31 Therefore because Christ was sent as an Ambassadour to declare and manifest the will of the Father hee would neither do or speake any thing but that vnto the which end hee was sent as therefore hee was an Ambassadour sent out of the bosome of the Father he is said to be ignorant because he had no commission to reueale it Aquinas part 3. q. 10. Art 2. According to that of Aquinas Dicitur nescire quia non facit scire He is said not to know because hee would not haue vs to know thus hee told his
the silent night onely is guiltie of these vnchast actions and secret chambers are only priuie vnto these works of darkenesse this sin is more suspected then knowne and yet knowne too well to be too too generall Drunkennesse may be the third head of this monstrous Hel-hound and Cerberus of sinne how generall is this shamelesse swinish idle base beastly sinne growne It was once but one mans sinne and of infirmity too as not knowing the vertue of the grape Chrysost nor the qualitie of that liquor and long since it hath beene scorned as the beggers fault Hence came the Prouerbe As drunke as the Begger But now adayes it is reputed not only the Seruingmans complement but the Gentlemans grace Seneca spake wel of these times Habebitur aliquando abrietati honor plurimum caepisse vini virtus erit The time shall come that honour shall be attributed to drunkennesse and to drinke much wine shall bee accounted vertue and valour How many now adaies draw their whole Patrimonie thorow their throate making a practice almost a profession of drunkennesse rising vp earely to follow strong drinke and so continue vntill night till wine enflame them Isaiah 5.11 And as the Wise man speaks tarrie long at the wine Prou. 23.29 Our Tauernes our Innes and Alehouses were they well lookt into by the Magistrate would yeeld too many of such kind of stayers by who vnder pretence of drinking a pot or two fill their braines ere they go away and emptie their purse I will not insist any longer in discoring Satans kingdom From the generalitie of these sins we may conclude an vniuersalitie of all the rest What sin is there but is growne as generall as euer the Plague was in any citie or countrie like Naamans leprosie it hath ouerspred the whole body From the sole of the foote to the crowne of the head there is no soundnes but wounds swellings putrifying sores Isa 1.6 Sin is growne vnto such an height and to such a head that it is safer for a man to commit sin then to reproue it and hee that refraineth his foote and runneth not into the same excesse of riot shall be a prey a scorne a by word a derision a laughing stocke Behold the regions are white vnto haruest sinne is ripe euen to the full growth and therefore assuredly it will not be long ere the Lord sends foorth his Labourers those winged executioners of his wrath with sickles in their hands to gather the wicked into bundles that they may be cast into hell It is the Lords gracious and mercifull dispensation to prorogue a while the tearme of his comming because wee should haue a little more time to repent in and so be left without lesse excuse Let vs then vse the Lords patience as a spurre and prouocation vnto repentance so saith the blessed Apostle prophesying of the Atheists of our time who doe not sticke to say VVhere is the promise of his comming Sheweth what vse they should make of the seeming slacknes of his comming his long suffering is an argument that the Lord is not willing that any should perish but that al should come to repentāce 2. Pe. 3.9 And thus mercifully the Lord dealt with the old world after hee had threatned their destruction hee gaue thē one hundred and twenty yeeres to repent in Gen. 6.3 Put not then off farre from thee the euill day if the Lord seemes slack it is because thou shouldest flye speedily with Lot vnto Zoar that is accelerate thy repentance Almighty God hath already whet his sword and bent his bow and made it ready how soeuer he may seeme slack yet he may easily come before thou art ready if hee doth come thou being vnprepared and vnprouided assuredly he will pay thee home for thus abusing his patience The Heathen writer could say thus much Valer. Max. Deum grauitate supplicij compensare tarditatem puniendi the greatnesse of his punishment shall recompence the slacknesse of his comming when he doth come when Deus dies vltionum conuenerint when the God of vengeance and the day of vengeance shall meet together thou shalt bee payed home for altogether I will conclude with that questioned Authour to the Hebrewes Yet a very little while and he that shall come wil come and will not tarry Heb. 10.37 The last vse shall bee an exhortation to repentance and that betime while wee haue time Walke saith our Sauiour Christ in the day Iohn 11. v. 9. that is in thy life which is but a moment a spanne of time The night commeth wherein no man can worke Iohn 9. v. 4. that is the night of thy death which is the conclusion of the day of thy life and then there is no more time to worke out our saluation For an Angell hath sworne from heauen by him that liueth for euermore that time shall be no more Apoc. 10.6 that is after this acceptable time no more time for repentance no more daies of saluation The Apostle wils vs to doe good while we haue time intimating therby that after this time Cypr. there is no more time Vitae aut hic amittitur aut tenetur cùm isthinc excessum fuerit nullus poenitentiae locus nullus satisfactionis effectus Life here is either got or lost for when we goe out of the body there is no place for repentance no effect of satisfaction if we haue sinned to day and haue not repented it may be wee shall haue leaue of the Lords patience to learne it better another day but after the transmigration of the soule from the body there remaines nothing else but a fearfull looking for of iudgement It stands vs therefore vpon the saluation of our soule to looke before wee leape to be certaine that wee haue one foote vpon the border of Canaan before wee leaue our earthly tabernacle Let vs make our election sure vnto vs by true and speedy repentance and seale vp this comfortable conclusion to our soules that our sinnes are pardoned in the bloud of Christ Suppose that the generall day of Iudgement were farre off and that this day of saluation were to shine vpon this Land still on to the worlds end yet what is that to thee or mee the day of grace endeth to thee and mee at the day of our death after that the Lord shall neuer offer mercy vnto vs. It is the gracious and merciful dispensation of almighty God who when hee may iustly cut thee off as thou art committing of sinne and throwe thee downe to hell yet hee giues thee space and time to repent of this thy sinning and so thy sinnes may bee done away Thus our Sauiour speaking of that woman Iezabel for so the holy Ghost points her out by the finger as it were in contempt saith That hee gaue her space to repent of her fornication and shee repented not Reuel 2.21 Meaning hee did let her liue to repent whereas if hee had cut her off before hee had taken