the Apostle Veniet quasi fur nocte S. Matth. Hee will come like a Theefe in the night affirme that the Iudgement shall be in the night S. August And Saint Augustine consents thus farre to these that it shall be nocte rerum non temporum in a night and darknes of knowing and good liuing not of seeing Some go further and designe the very point moment of the night for out of that of Saint Mathew factus est clamor media nocte S. Mat. there was a cry in the midst of the night they collect that God will iudge at midnight and Cassiodore hath the same building though on another ground for on that percussit primogenita God strucke the first borne of Egypt at midnight he concludes that the iudgement shall bee in the middle of night There bee yet some more fancifull and curious then these conceiting that the iudgement shall be in the fourth watch of the night because it must dissolue the foure elements and what was compacted or composed of the foure Elements Others imagine that it shall be in the third watch for that it is the worke not of the first or second person alone but the ioynt worke of the blessed Trinity Some deferre it to the second watch of the night for that the Sonne of God the second person in heauen is appointed to bee the iudge of all the earth and lastly some tie it to the first watch of the night because it is said that Christ is the first fruites of them that sleepe Now to these vaine curiosities and curious vanities what haue we to oppose namely first that of the scripture Non nobis datum S. Iohn it is not giuen vnto vs to know the times and seasons which God hath reserued in his owne power Secondly of that day and howre knoweth no Man no nor the Angels no nor the Son S. Augustine but the father onely Thirdly as St. Augustine hath it Qui ante tempora he that was before al time and gaue beginning to time will come to iudge vs in due time Reuel when that of the Reuelation shall be true Tempas not erit amplius there shall bee no longer time And heere me thinkes I may fitly gather one question out of S. Augustine S. August for where he saith tam occultas dies iudieii vt lateat ipsum tudicem the day of iudgement is so secret and close that it is vnknowne euen to the iudge it may seeme perhaps to some not fully Orthodoxe and good for what hath the father committed iudicium filio all iudgement to the Sonne and yet retained diem iudicii the day of iudgement vnto himselfe I will not either dispute or define this poynt onely I will poynt out what others say S. August Some affirme that the Sonne knowes not the day of iudgement quà homo sed quà Deus Bellar. as hee is man but as he is God Others that hee knew it as man but not to reueale it vnto men others that he knew it not as a Sauiour qui tum erat which he onely was while he was in the world S. August but as a iudge qui nondum erat which he is not till he shall come to iudge the world Sed satis temporis in tempore I haue spent time enough in bolting out the iudgement time I will therefore conclude this point with some few moralls S. Greg. And first that of S. Gregory Latet dies vltimus vt omnes obseruentur dies The last day is not specified to man that man might iudge euery day his last Secondly that of S. Augustine S. August latet iudicium sed vniuersale non tuum quia mors tua iudicium tuum The day of the generall iudgement thou canst not find but thy particular iudgement will find thee in the day of thy death Thirdly that of the same S. Augustine S August Latet iudicium tamen piorum fidem non latet iustum esse vt lateret The day of iudgement is obscure yet they that are enlightened by faith see reason why it should not see the light Lastly that of Saint Bernard S. Bernard Incertus dies quo veniet vt sic viueres quasi hodie veniret the day of Christs comming is vncertaine because it might learne thee so to liue as if he would certainely come this present day and then blessed is hee that shall heare Hodie mecum eris in paradiso S. Luke this day shalt thou bee with mee in Paradice so I come from the time when to the person who when God 2 God might haue sent forth his summons haue commanded both by earthly and heauenly warrants he might haue made both Angels and Saints and the soules of iust men as his apparitors and officials to conuent vs to iudgement but to shew his Maiestie and release his out of misery apparebit ipse God himselfe will appeare in iudgement And if GOD come to be our iudge then doubtless there will be rectum iudicium a right true iudgement Psal for God is truth he cannot faile either ignorantiâ iuris as not knowing the law for he gaue the law will iudge as S. Iohn intimates S. Iohn acording to Moses and the law nor yet ignorantiâ facti as not seeing the fact for hee knowes our thoughts long before and therfore much more are our facts and deeds before him Againe if it be God that will iudge the earth then sure aequum iudicium his iudgement will be righteous and good for nec errat ipse nec sustinet errantem hee cannot sinne himselfe neither yet endure a wilfull sinner and we cannot corrupt him with presents and goods for bonorum non indiget as the Psalmist Psal hath it he hath no need of our goods we cannot win him with personall fauour for God is no accepter of persons and lastly wee cannot moue him to malice or hate for nihil odit eorum quae fecit the maker of all hateth nothing that he did make And here I must craue leaue to question and resolue some doubts First multi dicuntur Dii since many be called Gods in holy Writ it may be questioned which of those gods shall bee our iudge For the Angels they are called gods GOD stood in the assemblie of gods saith the Psalme Psal and yet the Angels shall not iudge vs since Saint Paul tels vs that wee shall iudge the Angels Secondly the diuels are called gods Psal but the gods of the Gentiles Dii gentium Daemonia the gods of the Gentiles are diuels neither yet shall these bee our iudges for the Prince of this world that is the Diuell is iudged already Psal Thirdly the iust and righteous men are called gods I haue said you are gods and yet these shall not iudge vs for vix stabit iustus in iudicio the iust shall scarse stand out nay vp in iudgement Fourthly Kings
Iudicat homo hominem in opere sed deus in corde that though God onely iudge the heart yet man may iudge of the fact of man And so I come to my third part will come when God shall come In God rising for so reades the vulgate and comming for so hath the English vnto iudgement I obserue two things First the certaintie then the vicinitie of the iudgement It is not said Deus venit God doth or hath come but Deus veniet God will come and yet according to the rule of the Schoole Futurum in Deo aeque certum quam aut praesens aut praeteritum that which is to come in God is as sure as if it were either present or past And God wil come to iudgement both for the glorie of God and of Man and of Christ both God and Man First for the glorie of God for God hath promised a iudgement and all the promises of God are yea and Amen The Prophets and the Apostles both the Law and the Gospell beare witnes of a iudgement I wil contend with thee in iudgement saith God in Ieremie Ier. The Nations shall see my iudgement Ezek. saith God in Ezekiel I will sit and iudge all people Ioel. saith God in Ioel. In Saint Paul wee reade Statutum est Death is appointed and after it commeth the iudgement And in Saint Peter wee finde a Iudicaturus est S. Pet. that as if God had put on his robes and were set on his iudgment seate hee is now ready to iudge the quicke and dead God promised a floud and it came Et qui verus diluuâ—o cur non iudicio hee that performed in the particular shall he not also performe in a generall iudgement In Philosophie posito vno contrariorum if we grant one contrarie the other will follow but wee haue had experience of Gods mercie which is opposite to iudgement and shall wee not also haue a triall and a iudgement GOD hath shewed iustice in Heauen on rebellious Angels and will hee not shew iustice on men if they rebell vpon earth Secondly there must be a iudgement for the good of man for here the holiest and most heauenly men be in most heauiness Hic optimi pessime agunt here the righteous man hath most wrong and therefore God will iudge and do him right Here Iezabel sits brauing in a window while Ieremie lies sticking in the mudd Here Diues sits in his pallace S. Luke clothed richly faring daintily while Lazarus lies at his gate naked and hungry Here Herod wil please his Herodias though it be with the head of Iohn the Baptist Nonne visitabit shall not God visite and come to iudgement for these things Here the condition of the godly Christian is much like to the state of Christ his maister nec viuus domum nec mortuus sepulcrum habet they haue scarse a house wherein to liue and such hath been the Popish furie their bones haue not had rest after their death while they liued they found exilium equuleum banishment and the racke and being dead the wicked did saeuire in manes not let them rest when they were at rest Euseb Much like to the storie in Eusebius where they were not content to burne the bodies of the Saints but they cast there ashes vppon the water with this obloquie colligat Deus Reuel let the Lord gather them if hee will haue them But O LORD holy and true how long how long the bloud of thy Saints is shed round about this round world and they are cut in peeces euen as men cut and hew wood and wilt thou not yet come to be auenged on such a people as this Yes saith the Psalme Psal the Lord will come and not keepe silence and as it is in another Psalme Doubtlesse there is a God that will iudge the earth Psal And as in a balance or a scale that which is lightest mounteth highest so those that were of light or no esteeme in the world shall then be taken vp vnto the highest Gemunt boni though the godly mourne here like a Doue yet fruentur summo bono then they shall be comforted by that Spirit who appeared in the likenes of a Doue Though the good haue pressuram in terrâ griefe and oppression vpon earth yet they shall finde vsuram in coelo interest and increase of glorie in the Kingdome of heauen Lastly as there must be a iudgement for the glorie of God and good of man so it must also bee for the honour of Christ Iesus God and Man For the world did not beleeue Christ to bee the Messias the Iew held him but a meere and miserable man the Gentiles derided him as a crucified God and therefore will hee call heauen and earth and come and iudge his people and hee will come in such power and maiestie that the whole world shall confesse him a Messias that the Iew shall acknowledge him a God and that both Iew and Gentile shall feare and grieue to see him so highly glorified whom they basely slew and crucified Secondly I obserued the neerenes and vicinitie of the iudgement It is not said in the Apostles Creede veniet Symbo Aposto sea venturus est iudicare hee will come but hee is at hand he hath as it were set forth and is on his way comming to iudgement Non instat iudiciam sed ferè extat the day of iudgement is not so much future and to come as it is already present and in sight Iudex adianuam now is the iudge riding his circuite now hath hee sent forth his summons now hath hee put on his robe now is he set vpon his throne now is thy inditement reading now is thy cause pleading and now euen now the sentence of thy eternall life or death may bee passing witnes that of the Apostle Nunc est iudicium hee doth not say nunc erit now the iudgement shall bee as if it were comming but nunc est now is the iudgement of this world as if this moment this instant and present now were allotted for the iudgement The world that great man hath the throwes and panges of death now seazing on him And as man the little world when hee hath liued many yeares draweth then neere vnto his end so the world that hath liued now almost six thousand yeares must needes consume and haue an end In the time of the Apostles the Kingdome of God was at hand and now after so long a time as from the Apostles is it yet farre off When the Sunne hath passed the twelue signes Malac. wee know then the yeare ends Now Christ our Sunne hath passed through these signes and therefore the yeare of the world must haue an end Christ in his birth passed through Virgo for hee was borne of a pure and blessed Virgin Inchino He passed Gemini in his incarnation for there was both a Diuine and humane Nature Hee passed Cancer in his
A SVMMONS TO IVDGEMENT OR A SERMON APPOINTED FOR THE CROSSE BVT DELIVEred vpon occasion in the Cathedrall Church of S. Paul London the 6. day of Iune 1613. beeing the first Sunday of Midsommer Terme By THOMAS BAVGHE student of Christ-Church in Oxford HEB 10.37 For yet a very little while and he that shall come will come and will not tary LONDON Printed by G. ELD for WILLIAM IONES and are to bee sold at his shop neere Holborne Conduit at the Signe of the â—unne 1614. TO THE RIGHT REVEREND FATHER IN GOD IOHN LORD BISHOP OF LONDON continuance of all grace and peace by IESVS CHRIST Right Reuerend Father in God YOV that from the first haue beene a Father to my studies and are now by Gods most gracious blessing to our Church set as a Father ouer it suffer mee with fearefull boldnes and humble ambition to offer vp to your Lordship not any Lordly but this meane and lowly present For my Vniuersitie my Colledge my place my person my profession my liuing and all enioyne and enforce me to vow and consecrate to your Lordship if it were possible more then my all And on what fairer Obiect can the eies of Oxford and the hearts of Christ Church be set then vpon you who are one of the great blessings of Oxford the very ioy of Christ Church hearts True it is that being conscious of my owne priuat meannesse and euer most feareful timorous to appeare in publicke I had purposed to haue laide aside this Sermon as I my self lie in obliuion obscuritie But since it hath been once and againe desired prodire in lucem to see the light that by some high and honorable personages such as are eminent both in place power it was not in my power to conceale and keep in that which their graue wisedomes thought fit to goe abroad And I might haue beene condemned of rudenes should I haue denied the world that which vnworthy though it be yet men of such worth iudged might profit the world And now right Reuerend Father I shal euer esteem it my greatest happines if this too soone and vntimely borne infant which cries to you for succour may be accepted fauoured of you For weak though it be in it self yet beeing armed with your powerfull name it will thence gather and collect strength I must confesse the world will finde it is an Embrio an imperfect and formeless issue for I had not time Lambere foetum so much as to cloath and coate this though my first borne child and therefore the more bare and naked that it is so much the more it needs to bee couered vnder the wing of your gracious fauour It was S. Pauls speech Quis idoneus who is fit for these things and I may say Quî idoneus how can I fit this liuing thing the Presse that am pressed and almost oppressed with a world of labour care And yet I esteeme all my labour but ease and my yoke were it heauier then it is seemes but light since I liue vnder your Lordship who haue euer been and to your immortall honor continue still vir laborum a holy and heauenly laborer in the Lords vineyard Againe it cheares vp my spirits and glads my heart that I serue sit at the feet of so godly a Gamaliel as the learned religious most studious painfull Doctor the reuerend Doctor Spencer whose name as it is famous through the Church so shal it euer be most deare pretious vnto mee But I feare in publica commoda pecco Qui longo sermone moror tua tempora therefore to conclude all I pray from the ground of my heart that your Lordship may long and long liue happy in our Church and that our Church may still be happy in you and that you and yours and all your holy endeauours may euer be blessed from aboue by Iesus Christ the sole head of the Church Your Lordships deâ—â—â—â—ed and euer to be commanded in all Christian obserâ—â—â—â—e THO BAVGHE Quid faciam cum surrexerit ad iudicandum Deus Et cum quaesierit quid respondebo illi When God shall come vnto iudgement what shall I doe when he shall aske what shall I answere him Iob. 31.14 THE Apostle Saint Paul was rapt vp on a suddaine into Heauen 2. Cor. 12. and I that am not worthy to name a Saint or to be called an Apostle am rapt vp on a suddaine vnto this place which I euer reputed an earthly heauen and that the rather since the most splendent and glorious Sunnes of our kingdome shine here and the most gratious Starres of our Land nay of the world are placed in this Orbe 2. Cor. 12. And though Saint Paul in his vision knew not whether hee were in or without his body yet I that come now with my vision vnto you know that I am in my bodie but in a weake a brused a broken body yet well is it with me if like not a Lamp but a smal candle I consume my selfe to enlighten others For we reade that virtus Dei infirmitate perficitur the power of God is most strongly seene in a weake man and my hope confidence is that the Spirit of the Lord which quickens all bodies all spirits will cheere vp a decaying body and animate my fainting Spirit When the Disciples were sent to speake before Iudges Christ bids them take no care for dabitur illa in horâ a word of wisedome shal be giuen them in that houre and beeing I am to speake before you graue reuerend Iudges my prayer is vt detur hac in hora that a doore of vtterance may be opened and a tongue of the learned may be giuen mee for this houre And since I come hastily before you what fitter text what apter message can I bring then a foresight of the iudgement which is ready to hasten nay fall vpon vs all Now that your graue wisdomes are assembled to exercise the iudgements of this Land what better present or president could I haue for you then a touch and straine of that iudgement which must come vppon all lands that so iudicium iudicia the iudgement of God might direct the iudgements of men Et iudex iudices and your righteous iudge might aduise you to iudge righteously When I was first sent to this second Niniue this great Citie I came not like Ionas with fortie dayes and destruction but I came like the Doue cum oliuâ pacis Gen. with a branch of Peace and Oliue in my mouth yet now my Maister Christ that came with a whip into the Temple hath sent me cum virgâ iudicii with a rod of iudgement in my hand When Saint Paul spake of iudgment there was a ferè persuasit one almost perswaded to bee a Christian would to God this my denouncing of iudgement might perswade not one but all not partly but fully to be not nominall but reall Christians for God ponders
are called gods the gods of the earth are lifted vp and yet though these be Kings in this world they shall not be Iudges in another but as it is in the booke of Wisedome Wisedome Potentes potenter mighty Kings shal be mightily punished if they sinne against the Almightie Fiftly Priests are called gods offerte Dii let the Priests offer and yet these shall not iudge vs for both Priest and people congregetur coram Deo must stand before the tribunall of God Sixtly Magistrates are called gods Diis ne detrahas speake not euill of the Magistrates and yet nor they shall be our iudges for they are but Gods stewards vnder God and must render rationem villicationis an exact account of their Stewardships vnto God Lastly Iudges they are called gods the cause was brought ad Deos vnto the Iudges and yet though these execute the iudgements of God vpon earth God himselfe shall come from heauen to iudge them For habent vel supremi iudices superiorem iudicem the Lord chiefe Iustices of this world haue there Lord aboue that shall doe them iustice So then we must now excluding al these conclude all Iudex vniuersalis deus vniuersi that hee that made all will iudge all Hee that is God will iudge the gods hee that is the Angell of the great counsell will iudge the Angels hee that is a King will iudge the Kings hee that is a Priest will iudge the Priests Iudex iudices homo homines Christus omnes iudicabit Hee is Iudge that will censure and sentence Iudges hee that is man will conuent and conuict man and yet there shall bee but one iudge of all men euen IESVS CHRIST God and Man Againe since God shall iudge and there be though but one God yet three persons it may be questioned which of the three persons shall be our Iudge And this the Psalmist seemes to answere Psal when hee saith Deus vester veniet Hee shall bee your Iudge that is most yours Now the second person is most ours for hee was borne to vs he liued with vs hee died for vs and what he either did or suffered it was all for the good of vs. But why doth the second person iudge and not the first S. Iohn Why the Sonne and not the Father First because Saint Iohn tels vs the Father hath giuen all iudgement to the Sonne and to the Sonne S. Bern. as Saint Bernard expounds it non quà filius suus sed hominis filius not as hee is the Sonne of God begotten before the world but as he is the Son of the blessed Virgin borne in the world Secondly the Son iudgeth and not the Father because it best fitteth a King to iudge his owne Subiects and we are now the immediate subiects of the Son Indeed in our Creation wee were absolutely the subiects of God but by rebelling against God wee became the slaues and vassals of Satan and not the Subiects of our God yet now beeing bought out of the subiection of Satan by the precious bloud of the Sonne of God wee become the subiects of the Sonne Not that this is to be vnderstood exclusiue as excluding from the worke of our Redemption the Father or the Holy Ghost Sed appretiatiue as the Schoolemen speake but because the price of our Redemption was paide by the Sonne and not the person of the Father or holy Ghost and in that the Sonne did sustinere poenas vndergoe our punishment procurare praemia and purchase our reward he must dispensare praemia poenas both dispose of our punishment and reward Yet once more since in the Sonne there is a double forme a Diuine an humane nature it may bee questioned in what forme and nature he shall iudge Saint Augustine answeres S. August eâdem formâ iudicabit nos Hee shall iudge vs in the same forme wherein he stood before the iudge for vs he shall iudge vs not as God but as Man according to that of the Scripture yee shall see filium hominis the Sonne not of God but of Man coÌ„ming in the clouds Veniet qui deus non quà deus He that shall iudge vs is God but he shal not iudg vs as he is God not as he is God because as Esay hath it Esay tollatur impius the wicked must be taken away that he neuer see the glory of God but as man vt homines videant that men may see behold the iudge of men The Papists ad that not only the iudg shal be visible but out of that of the gospel they shal see signum filii hominis S. Matth. the signe of the Son of Man they would euict that the crosse shall come before him as a verge rodde and scepter vnto iudgement but this opinion deserues correction and a rod for though with Saint Paul we preach Christum crucifixum Christ crucifide vpon earth yet I neuer finde that the crosse and crucifixe of Christ was euer taken as Saint Paul was vp to Heauen Lastly since Christ shall Iudge vs as hee is Man it may be questioned whither there shall be no difference betweene the man Christ liuing vpon earth and the man Christ as hee shall come a Iudge from Heauen Yes doubtlesse much difference not in substance but in qualitie for he that was here a man natus praesepio borne in a stable is there also a man Sed regnans coelo but commanding in the heauens Hee that was here inter homines a man amongst men is there supra Angelos a man aboue the Angels Hee that was here corpore infirmo in a bodie of frailty is there corpore glorioso in a bodie of glorie He that was here Saluâ—tor verus a true Sauiour is there iudex seuerus a sharpe iudge Hee that came here pati pro dilectis to suffer for his beloued sits there triumphare cum electis to triumph with his chosen and elect he that came here mori ad tempus to die for a time is there deus viuens liuing with God for euer and the euerliuing God Yet graue and Reuerend Iudges before I close vp this point I must say one thing that concernes you that toucheth your scarlet and your iudgement seates For where it is said the Father hath giuen all iudgement to the Son then the Anabaptists inferre S. Iohn why then doe other the Sonnes of men iudge and so learned Fathers of the Law would they wound nay ded you who are the pillars of truth the life of the liuing and the defence of men appointed vnto death But I answere God hath giuen all iudgement to the Sonne that is omne futurum iudicium all the generall vniuersall and future iudgement and secondly for you non tam vos quam deus per vos iudicat it is not so much you as God that iudgeth in and by you according to that of Deutero Deut. you exercise the iudgements not of man but of God and thirdly