A TREATISE of the great and generall daye of Iudgement Necessarie for euery Christian that wisheth good successe to his Soule at that great and terrible day By Henrie Greenwood Master of Arts and Preacher of the word of God With an addition of certaine godly prayers the contents appeare in the next page But I say vnto you that of euery idle word that men shall speak they shall giue account therof at the day of iudgement Mat. 12.36 The contents of the Praiers A short disputation betweene the diuell and the poore soule of a christian A short death-bed dialogue A praier for the morning A praier for the Euening A thanksgiuing for our late deliuerance A prayer comprehending the matter of the last iudgement A short prayer of purpose against Sathans assaults A short prayer at hand vpon all occasions A prayer for all sorts ⧠TO THE Right Worshipfull and my very good friends LESTRANGE MORDAVNT of Massingham Hall in the County of Norfolke Esquire and Mâ— MARGARET MORDAVNT his louing bedfellow Eternall welfare and euerlasting happines in Christ Iesus our Lord and Sauiour BEeing earnestlye requested and often intreated Righte worshippefull by manye of my good friendes to putte in printe this small Treatise of the Generall day of doome which I lately preached and in publike place deliuered I haue being ouercome with their perswasions condescended to their earnest demaund although very vnapt and exceedingly vnworthy for the penning of so worthy a matter Wherefore I haue made choyse crauing pardoÌ„ for my presumption herein of your well disposed worship at this time being the Alpha of my tender and slender endeuours to sound in your sacred cares this last and generall trumpet to dedicate to your worship the same both in regard of the demonstration of my true vnfamed and lasting thankfulnesse to your benigne worship for saith Seneca Beneficium hominem gratuÌ„ semper delectat ingratum semel id est A thankfull man will alway remember a benefit but an vnthankfull person wil soone forget it for your extraordinary Kindnesses bestowed vpoÌ„ me Absque vllo demerito without any desert in the world as also in regard of the greateâ— affection good deuotion and thrice welcom entertainment you beare to diuine and spiritual tractates which appertain to the euerlasting blisse of the soule accounting theÌ„ blessed which bring glad tidings of saluation I desire therfore idque more humillimo in most submissiue maÌ„ner this one thing at your worships hand that you would pardoning my boldnesse vouchsafe aequi bonique consulere to take in good worth this simple and slender gift Which thing if your worship shall vouchsafe to doe it shall not onely be an incouragement to my future proceedings but also it shall be vinculum in dissolubile an inuincible bond to tie me in all duty in al loue to your worship dum memor ipse mei duÌ„ spiritus hos regit artus so loÌ„g as life shal last Thus huÌ„bly taking my leaue of your good worships nothing doubting of the goodnes of your natures in the acceptaÌ„ce of these my first preseÌ„ted fruits I coÌ„mit you with yours to the safe protection of the almighty alwaies begging before the throne of his moste glorious Maiesty that he would in this life infuse his holy spirit with all his graces into your heartes aboundantly and in the worlde to come crowne you with the crowne of immortall glory that for Christ Iesus his sake our Lord and only Sauiour AmeÌ„ From Sampford Magna in Essex this 30. of Aprill 1606. Your Worships in all duty for euer to commaund Henry Greenewood A Treatise of the Great and general day of Iudgment necessary for euery Christian that wisheth good successe to his soule at that great and terrible day But I say vnto you that of euery idle word that men shall speake they shall giue an account thereof at the day of â—udgement math 12.36 MAn in regard of the corruption of his nature through the fall of his greate Grandfather Adam who was the foyle of Mankinde the parent of sinne and the author of death to all his posteritie forasmuch as wee were all In Iumbis Adama In his Ioynes as hee is subiect to all sinnes whatsoeuer so is hee especially addicted to the sinne of securitie and carelesnesse Therefore as Adam sleeping securely in his transgression and hiding himselfe from the presence of the Lorde behinde the bush had greate neede of that watchbell from God to rouse him from the sleepe of sinne and to call him againe vnto God Adam vbi es Adam where art thou So as necessary for euery sinful Adamite to raise him vp from the sleepe of sinne wherein hee was borne is this notable Memento this worthy rehearsall of the great and terrible day of doome But I say vnto you c. which wordes of our Sauiour Christ spoken to the scribes and pharisees who would not beleeue that be wrought this miracles by the powrful spirit of God but slanderously and contemptuously tolde him to his face that hee did cast out diuels through Beelzebubs name are as much in effect as if he had said on this manner It account must be rendered at the daye of Iudgement of euery idle word that men shall speake then much more of blaspheamous wordes But I say vnto you that of euery idle worde that men shal speak they shall giue account therof at the general day of Iudgement Ergo much more of blasphemous wordes as yours are in saying that I cast out diuels through the name of Beelzebub So that these words of our Sauiour are nothing else but a true proposition and sound argument drawne A minore ad maius whereby Christ doth prooue the greatnes of punishment that should befall the blaspheamous Pharisees in regarde of the greatnesse of they re sinne In which portion of Scripture fowre things necessarily must be considered 1 The persons that must giue account who they bee 2 Of what things these persons must giue an account 3 To whome must this account bee giuen 4 When this account must bee giuen 1 The persons that muste giue an account they are expressed in this text in general to be meÌ„ That men shall speake Men yea all men must giue an account as wee may reade in the Epistle of Saint Paule to the Corinthians VVee must all appeare before the tribunall seat of Christe that euery man may receiue according to his works All men none excepted of euery age of euery sex and of euery nation ritch and poore Princes and common people noble and ignoble all that haue beene from the beginning of the worlde and shall bee to the end of the same shall appeare before Christs Iudgement seat and giue an account euery one for himselfe to God For It it is appointed vnto men once to die and after that commeth iudgment As it is therfore most sure that al men must die so it is sure that all men most come to iudgment
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
brethren and to bewaile their wretched estates Sinne neuer more than in these our dais of the gospel abouÌ„ded the gretest part of the world at Sathauists diuels in conuersation worshippers of the vgly beast that hath seueÌ„ heads ten horns whose badge is blasphemy of that daÌ„ned serpeÌ„t the prince of the air the graÌ„d enemy of mankind that goeth vp and down like a roaring lion seeking whom he may deuoure Yea Saint Iohn saith that Whatsoeuer is in the world is either the coÌ„cupiscence of the flesh or the concupiscence of the eye or the pride of life hac tria pro trino numine mundus habet this is The Trinity which the world doth worship In stead of God the Father God the Sonne God the holy Ghost the world doth worship the diuel the world and the flesh the concupiscence of the flesh that is carnall lâ—turye the concupiscence of the eye that is worldly couetousnesse eche priâ— of life that is diuelish ambition The way to hell is abroad a wide way whole multitudes walk in the same but few there be that can finde out the narrow way of anâ—mâ—t of life the Heathen man could say this Plurima pessima the most are the worst preciosa non sunt numerâ—sa good meÌ„ are od men Wasps and hornets swarm but few painfull bees are to be found the treasure vp the hony of good works in the hiue of their hearts and come laden home with the same as Virgil writeth of the Bees At fessamulta referuns se nocte minores crura thymo plena No maruail therfore if Dauid cried out to the Lord for help in his daies saying Helpe Lotâ— helpe for good and godly men decay The world therfore may be compared to the earth Aske the earth it will tell thee that it doth affordé much matter for base pets but very little stuffe for Golde ask the Gardner and he will tell thee that he hath more Nettles than Rases more Weeds than flowers more â—rambles than Vyâ— you aske thine owne conscience and it will tell thee that there is Magna plâ—itudo hominum sed magna solisudo homorum id est there is a great plenty of men but there is a greate scarcity of goodmen A good man is a Phenix he is Rara anis in terris nigroâ—ua â—llima cygâ—i A rare bird a blacke â—an Wee haue many couetous Churâ—s that will with the foole in the Gospell commend their soules to Plutus that was colled of the bâ—athen Deus diuitiaâ— The god of riches but more â—ly he is Dâ—mon diuitiarum the diuell â—f riches and thinke themselues safe when they haue spoken peace to their souls on this manner Soule take thy rest for thou hast goods laid vp for many daies making their chest their heauen and their pictures their GOD. Wee haue many Achabs Tyrannicall extortioners deuourers of their brethren eating them vp like bread Many adulterers as appereth by the great number of Bastardes in this Realme Many rebellious traytors and Antichristian conspirators as did appeare the last Nouember Many conceyted Herodes many proude Nebuchadneâ—rs and many vaine glorious Iâ—bels many swearers forswearers drunhardes mocks-goâ—s many wee haue in a worde damned belboundes cursed ceâ—tifes and most miserable miscreâ—ts How little doe these lamentable wretches think of 〈…〉 of accounâ— how little do they imagin of that â—ofull sentence Goe from me ye cursed c. the Lorde grant to all men onâ— with another his grace that they may haue this Scripture alway sasâ—ding in their eares Of euery idle word that men shall speake they shall giue an account thereof at the daye of iudgement The consideration of this last day made Ierome afraide to offend Whether I eate or drinke sayth hee or whatsoeuer I doe else me thinks I heare this saying sounding in myne eares Arise ye dead and com to iudgement The which when I consider it makes mee quake and shake and not dare to committ sinne which otherwise I shoulde haue committed O that men woulde remember their ende then they should neuer offend O that men woulde alwayes set before their eyes the quatnoâ— nonissima the day of death the day of iudgement the ioys of heaueÌ„ and the torments of hel then would not men liue so loosely but they would with al diligence worke out their saluation with feare and exembling the which care of godlinesse the lord grant to al men Thus much shal suffice for this first part of this Scripture namely for the parties that shall giue an account who they be namely all men whatsoeuer But I say vnto you that of euery idle word that men shall speake they c. 2 Of what things must we giue an account There must an account be made of many yea of things innumerable but especially of these fiue 1 Of the thoughts of our hearts according to that of SalomoÌ„ there shall inquisition be made for the thoughts of the vngodly there shall not a wicked thought passe in iudgement If Adam had committed but one disobedient thought in heart against Almighty God with full consent of will to haue performed the same and though be had not actually broken Gods commaundement it was necessarie that the seâ— Adam who is a rayser of our ruins the ransom for our offences and the restorer of life shold come and suffer the cortures of hel as he did or els we with Adam had gone the high way to eternall 〈◊〉 No marualle therfore if our Sauiour Christ accounted him an adulterer that lusted after a woman saying VVhosoeuer looketh on a woman to lust after her hath committed adultery with her already in his heart It is the malicious nature of the diuel as saith Barnard to inâ—ise meÌ„ to mischiefe Damorum est mala suggerere nostrum est noÌ„ consentire It is the property of the diuel to intice and suggest men to euill it is our partes not to consent to his inticements but to resist them maÌ„fully according to that of Peter VVhoÌ„ resist ye stedfast in faith The diuell outwardly by the world and inwardly by the corruptioÌ„ of our nature doth daily allure vs to sinne Now if we consent to those his wicked motions whether wee performe them outwardly in art yea or no before God wee haue committed the sinne according to that of Iohn He that hateth his brother is a manslayer because in will in wish and in desire be hath already slaine him although be doth not bring it into outward act either for feare of the lawe of man in that case or for want of iust and â—e oportunity for the effecting therof Yea the sin of thought the sin conceiued in the heart of man is not only a sin but it is the roote beginning of all sins whatsoeuer for it is not that which goeth into man that defileth him but that which coÌ„meth out of him that is that which procedeth
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
trueth in his words yea he reporteth of himselfe in John that he is via voritas vita the way the truth and the life He therefore that speaketh truth to his neighbour sheweth himselfe to bee the child of Christ Iesus the fountaine and origo of al truth but he that speaketh â—asings and vttereth forth lies sheweth himselfe to be the childe of the diuel the author originall of all lies 2 Christ had vt in verbis profit in his words as he spake truly so he spake profitably he neuer spake one idle or vnprofitable word throughout the whole course of his life which was aboue 32 years 3 Christ had moderameÌ„ in verbis A mean in his wordâ— the neuer was in words excessiâ—e and when iust and necessarie occasion was offered hee was neuer deficient but Ladie meane I meane golden vertuâ— drew forth his well contriued wordes out of the rich content of his euer-flowing heart He fulfilled that saying of Iesus the son of â—h the wordes of the wise are weighed in a ballance In these three thinges should euerie one imitate Christ Iesus and then wee should abstaine as hee did from idle vaine friuolous and vnprofitable words for which a great account must be giueÌ„ the which imitation of Christ the Lord for Christ his sake graunt to all men that they being like vnto him may bee receiued to reigne with him and his holy Angels in the thrice happie heauens at that day Amen But I say vnto you that of euery idle word that men shall c. 3 To whome this account must bee giuen although in this scripture the Iudge is not expresly mentioned yet notwithstanding quod subintelligitur non dâ—est that which is vnderstoode is not wanting and therefore not to bee omitted This Iudge therefore before whose tribunall seat all mankinde must appeare it is Christ for he was annointed of his father into a triple office to be a Priest after the order of Melchisedech to be a Prophet after the order of Dauid to be a King after the order of Salomon Therfore Christ as hee is king ouer all in heauen and earth is this iudge before whome wee muste all appeare the truth of this is euident in the Epistle of Saint Paule to the Corinthians VVe must all appeare before the tribunall seate of Christe c. Wee read also in Iohn that the father iudgeeth no man but hee hath committed all iudgement to his sonne And in Mathew it is written that all power is giuen to Christe in heauen and in earth This was prophecied of him in the Psalme Thou art my sonne this day haue I begotten thee aske of mee and I wil giue thee the heathen for thine inheritance and the ends of the earth for thy possession thou shalt crush them with a Scepter of iron and breake them in peeces like a potters vessel And againe in another place Sit thou at my righte hand vntill I make thine enemies thy footstoole Yea it is an article of our faith to beleeue that Christ shall come againe to iudge the quicke and the dead Christ is therfore the iudge yea he is the vorus Index a righte Iudge for this word Index that is Iudge is as much as ius dicens id est One that speaketh iustice and Iudice that is to iudge is as much as ius dice to speak iustice and iudicium that is iudgement is as much as iurisdicium if I may so terme it that is a iust and righte speech So Christ being an vprighte iudge maintaineth iustice in iudgement hee is a iudge that will vse no partialitie but will reward euery man according to his works he is a iudge that hath no respecte of persons Men in this world may fitly be compared to actors of a Comedie vpon a stage Whereto one acteth that part of a Prince another of a Duke another of an Earl another of a noble man another of a GentlemaÌ„ another of a Magistrate another of a merchant another of a countrimaÌ„ another of a seruaÌ„t one acteth one part one another so long as they are vpon the stage so long there is respect according to their parts one of another amongst them but when the Comedie is ended and the stage pulled downe then there is no such respect amongst them yea many times he that played the basest part is the best man So likewise so long as men art suÌ„dry parts vpon the stage of this earth that is so long as men doe liue in seuerall vocations so long there is respect amongst men and that worthily but when as the Come die shall bee ended that is the day of doome shal come vpon all men when as the stage shall be pulled downe that is the earth shall bee chaunged for the earth shall neuer bee brought ad non ens to nothing but onely the corruptiue qualities shall bee consumed then shall there bee no respecte of persons amongest men yea it may bee that the poore man shall be greater before God than the rich man Yea and Besides all this vpon the earth GOD hath no respecte of persons although there bee respecte amongest men but euery man shall receiue according to his workes the Prince as wel as the subiecte the rich as well as the poore If a Iudge then should come into a citie should iudge the greatest part of the citty to death sparing no man nec precio nec prece neither by bribes nor intreaties would not euery man in that Citty be in great perplexity and feare so feare this Iudge who shall come with thousandes of Angels in greate Pompe Maiestie and Glorie into the citty of this world and iudge the greatest part of mankinde to death and damnation sparing no man neither pretto nor prece neyther by bribes nor yet by intreaties a Iudge that wil vse no partiality A Iudge that is able to destroy both bodie and soule in hell are for euermore feare this iudge this terrible Iudge this iust Iudge this strict Iudge that wil not suffer one idle word to escape in iudgement thou that hast offended this Iudge by thy manifolde transgressions thou that hast deserued for them euerlasting torments in the pit of hell feare him quake and tremble before him at the hearing of this hard saying But I say vnto you that of euery idle words that men shall speake they shall giue account thereof at the day of iudgement If Paule a chosen vessel and a faithful seruant of Iesus Christ was afraide of this iudgement if the iust and vprighte man Iob cried out and said Quid agam quò me conuertam cum venerit dominus ad iudicandum What shall I doe O whither shall I tuâ—ne me when the Lord commeth to iudgement If blessed Hilary who from the fourteenth yeere of his age serued the Lord in singlenesse of heart and in sincerity of life to his liues end was afraid of this day as it appeareth by
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
vs but hurt vs increase our iudgment neither our smalnes will excuse vs or accuse vs to harme vs but we must all of al sorts and degrees and sexes stand hould vp hand at thy hat O sweet Iesus let it please thee that we may vse our greatnes to thy glory to good and not to harme our smalnes with comfort and contentednes O lord though we may couer our sins before men and finde a friend in court yet we pray thee good Iesus let vs remember that we must answere in thy courte when it shall be too late to intreat O Lord awake vs and make vs mindfull of our account before that wee be called for and seeing most greate god al sesecrets must then be known or pronounced pardoned O good lord let vs haue grace froÌ„ thee to confes our secret sins to take heed of such for thou keepest a depte book Lord let vs find speedily thy depe book Rased thy word answered the book of life to haue our names that when they shal be opened in the great day of thy iudgement they may bee no terror to vs. Good Christ let vs prepare our witnesses and make ready our answere without delay for we know not what wil be to morrow O lord we confes we caÌ„ haue no lesse then 4 sufficient witnesses thy word thy spirit our conscience and the conscience of our neighbours iointlie Let vs be sure of these to stop the mouth of all hellish Enimity and to seale vp to vs pardon and recoÌ„ciliation in Iesus Christ Let vs iudge our selues that our Iudgement may quickly be passed ouer that after we may iudge not be iudged O lord we know before that we must heare iustice mercilesly if we repeÌ„t not if we turne not we must be turned out if we wil not come in time we must fearfully go with out time O Lord let vs bethink vs of our estate be sure of our peace with thee els our doting will quickly appeare for we are euery moment within the compas of death the prison of hell O Lord happy are toades before Reprobates for death fully ends theÌ„ but death doth keepe the wicked to restore them and bring them out againe to iudgemente O Lord let vs see thee angrie let vs see thee pleased and so let not thy wrath death nor the last iudgemeÌ„t terrifie vs. Let thy church our king and state be blessed Let Sions ilwillers be either conuerted or confouÌ„ded send out in thy bottomles mercies a reuocation of the commission gone out against the people of this nation By vertue whereof many die many poor widdows poore orphans cry lord work what thou wilt take what thou wolâ—est be pacified Lord al thy afflicted seruants make mone to thee Lord hear in heauen and send comfort to the earth and it shal bring vp hearty praise to thee by Iesus Christ Amen A short prayer of purpose against Sathans assaults MY louing and most pitifull father who in Iesus Christ for his sake hast called me to thee by grace I am come to thee Now blessed father I finde stronger enmity then before and finde such a combination betweene Sathan and my nature with the worlde against me that my weaknes is ready to yeelde good father seing that nowe this rage of assault seems to bee for thy sake I thy poore child doe beseech thee to manage thy owne cause and make thy part good against these enemies of thine in all theire forcible assaults let them all know they haue to deal with thee so defend thy glory and this poore soule of myne that commeth trembling to creep vnder thy wings and desireth to cast liuely thy sweet fauour and neuer to be drawne from thee she we thy selfe for Christs sake and let me not be blinded in iudgement nor so weak in faith that I should be deluded thy Maiesty dishonored the enemy incoraged or thy little ones dismaied free me therefore good father from all these daungerous perplexities that in patience faith and true Godlines I may runne my race and fighte a good fight conquer that I lose not my Crowne for Iesus Christs sake Amen A short prayer at hand vpon all occasions O Christe I beleeue helpe my vnbeleefe I am tolde from thee that Sathan is conquered sinne is killed hell is shut thys wrath is pacified curse and law are fully answered and no perill can possibly befal me Good Christ let me not onely see it but liuely and ioyfully apprehend it and so stablish me and mortisse me into thy self vnchangeably against winde and storme and all that the Dragon can cast out of his mouth and so I the least of thine with many thy deare children will praise thee for euer Amen A prayer for all sorts O Lord heare vs looke mercifully vpon vs thou hast promised it commaunded vs to ask it performe thy promise and helpe vs in asking for thy sons sake Thou hast been gratious and thy mercy endures we haue been vngracious our sinnes continue let thy wrath prouoked be pacified let thy iustice stirred be stayed and satisfied in Iesus Christe our mediatour Pitty vs and pardon vs we beleeue helpe our vnbeleefe resolue vs and peswade vs remoue all dangerous doubts from vs as olde Adam liued and ruled when thou wert prouoked so let it die and be subiecte nowe thou art pacified let vs be lightned by thy word let vs be affected with it let vs haue it in high estimation and let vs follow it in our conuersation let it be our sword against the deuils temptation let vs conquer in Christ Iesu let a god conscience Iudge vs Let a continuall watch keepe vs Let the power of thy spirit arme vs Let our weaknes neuer grow to wilfulnesse let thy spirit neuer forsake vs leaue vs not ouerlong though thou tri'st vs set security aside shake of our drowsinesse quicken our deadnesse soften our hardnesse quenche all the fiery dartes of Satan in vs let vs looke back to our former state and to our present state let our heart grieue that it can bee no more grieued let our souls ioy be in Christ thy son let vs glad our selues in the holy ghost let vs be giuen to reading hearing and meditation let vs resorte to the company of thy saints let vs loath the companie of the wicked let vs be lowly conceited in our selues let vs think reuerendly of al thy children let vs rest in thee our good father-watch vs by night guide vs by day blesse vs in both with al ours publikly and priuately protect thy gospell and church preuent thy foes at home and abroad for Iesus sake amen Finis Gen. 3.9 Mat. 12.24 The first part 2. c 1.5 10 Heb. 9 2â— Art 7. August Mat. 8.22 Habâ— 2.4 Mat. 24.31 Mat 13.40 Obiect Ioh. 3. â—8 Answer Eccle. 3.17 Psal 139â— 8.9 Rom 2 11 Psal 98.9 a a wisd 5 8 b. Act. 23 â— Gen 25.33 2 Pet. 2.22 Psal â—â—â— â—37 Ierem. 4 19 â—â— Monica Apo. 13.16 Eph. â— 2 1. Pet. 5.8 1. Iohn 2.16 Anst a psal 12 1 Compa Note Inuen â—uk 12.19 Iero. The secoÌ„d part â—wis 1 9 Mat. 5 28 Bernard b. 1. Pc. 5.9 a. Iob. 3.15 Mat. 15.11 The laâ—er of sinne Prou. 4.23 om 6 23 Word Greg. Ierome â— Basil Calv. Psal 31 1â— 1. Pet 4.18 Pet. Dami Exo. 8 2.4 Poet. Gen. 3.6 Nu. 15.36 Mat. 16.22 23. Act. 5.35 Ma. 11.3.5 Eccl. 14.8 Works 1. cor 5.10 Ecle 12.14 Goods Esay 38.1 Iuk 16 21. Time Ber. Aug. Amos 6. â— Exemp Quid 1. Pc. 4.11 Epes 4.29 Psal 34.1 Iob. 27.4 Poet. Mat. 12 3â— Three kingdoms Ouid. Iob. 3.31 1. Iohn 4.5 Eccles 3. â— Greg. Iohn 14.6 â—cclesiasti 21.25 Text The third part 2. Cor. 5.10 Iohn 5 22 Math. 28.18 Ps 2.7.8.9 Psal 110 1 Iudge Rom 2 â— Iam. 4.12 Iob. 31.14 Hilâ—ion 1 Pc. 4.18 Ex. 16.18 Apo. 1.17 Dan. 8.17 Hest 7.6 Gen. 3.8 Aug. Apoc. 6.16 Psal 50.21 Psal 50.4 Rom. 2.15 Mat 25 41 Goc Apoc. 9.6 Luk. 6.25 Psal 11.6 Mat. 13 4â— Yee Curâ— Into euerl fire Mat. 22.13 Which is prepared Zeph 1.15 Apoc. 6.9 10. Phil. 1.23 Apoc. 22. Math. 〈◊〉 2. Dan. 4. Psal 14.1 Apo. 19.1 P. 44.15 Text. Act. 1 7. Marke 13 32. Arist Mat. 24.42 1 Ioh. 2.28 Eliah 1. Co. 10.11 Iam. 5.9 Mat. 3.2 Death what Heb. 9.27 2 Es 14.25 Ans Luke 23.43 Psal 90.4 Ans Gen. â— 17 Ob. Ans Aug. Heb. 9.27 Phil. 1.23 1 Co. 13.11 Exo. 33.23 Luk. 16.22 Eccle. 12.7 The vse hereof Ber. Gen. 6.3 Ionâ—s 1.4 Pl. 95.10 Mat. 25.4 Iosephu Gen. 7.23 Luke 13 3 Aug. Ecclesiasticus Poet. Psal 27.9 Chrysost Obiect Eze. 18.21 22. Aug. Iob. 1.18 Liuie Galen August Rom 6 13. Poet. Demasc Ieromes Act. 16.
from the heart of man The Diuell first suggesteth after suggestion commeth cogitatioÌ„ after cogitation followeth affection after affection followeth delectation after delectatioÌ„ followeth consent Now is the sin of thought fully coÌ„mitted after consent followeth operation after operation foloweth custom after custom followeth desperation after desperation followeth defending of sins committed after defending of sinnes committed followeth vaunting boasting and glorying in sinne which is next to damnation it selfe thus the heart is the fountain from whence springeth all sinne whatsoeuer Yet haue wee not many wicked ones in this world that think the sin of heart eye her to â—ee no sinne at all or else but asmall sin that shall neuer bee broughte in question at the day of accouÌ„t But let al these know that as of euery idle word so of euery wicked and sinful thought conceiued and nourished within the hearte of man with full consent to the performance of the same for there is no sinne that can be committed without consent had men yea all men must giue an account I giue all men therefore to the good of their soules this good counsell of Salomon Keepe thyne heart with all diligence for thereout commeth life if thou keepest it not diligently and warily therout wil proceed death I meane sinne whose wages is death The heart is a mill alwais grinding either good corne or bad either good thoughts or bad therefore keep it diligently for thy soules sake let it meditate in the law of god day night abandon all wicked motions that at the day of iudgement thou mayst bee pure bread and fine manches for the bread of life Christ Iesus his table in heaueÌ„ the Lord grant this to me the writer thee the reader and to euery hearer of it 2 We must giue an account of our words Of euery idle word that men shal speak c. Diuers of the learned writers haue diuersly commented of this idle word what it shold be one affirming one thing another another thing Therfore I wil in a word set down the opinions of some of theÌ„ not incoÌ„gruent neither disagreeable to the holy Scripture Gregory saith that Verbum otiosum est quod iusta necessitate pia vâ—â—atate caret That is saith he an idle word which is spokeÌ„ eyther without iust necessity or godly profit Ierome saith that VerbumotiosuÌ„ est quod sine vâ—elitate loquentâ— vel audieÌ„tis profertur that is saith he an idle word which is spokeÌ„ either without edification of the hearer or speaker Basil Omne verbuÌ„ quod non condâ—is ad propositam vtilitatem vanuÌ„â—st otiosum that is Euery word which beloÌ„geth not to an intended profit is a vain and an idle word Maister Iohn Caluin saith that Sermo otiosus pro inutili sumitur qui nihil aedificationis vel fructus affert id est an idle word is takeÌ„ for a word vnprofitable for a word that bringeth with it no fruitful edification So that froÌ„ these descriptions of holy men I doe describe an idle word on this manner Verbum otiosum est quod ad bonam rem non pertinet quod non facit ad gloriaÌ„ dei vinentis quod mutile est infrugiferuÌ„ quod nec loquenteÌ„ nec audienteÌ„ aedificat id est An idle word is that which doth not appertaine to a proposed profit which tendeth not to the glory of the euerliuing God which is vnprofitable vnfruitful which edifieth neither the bearer nor the speaker If then good brethren in christ Iesus so great account must be giuen of euery idle vain fruitles word what account thinke yee shall be giuen for swearing cursing banning and blaspheaming What accouÌ„t shal the swearer giue that hath not one word in his mouth but it is guarded with an execrable oath How common alasse this sinne of swearing is who knoweth not for the small infants and tender childreÌ„ in our streetes haue cursed outhes Ad vnguem At their fingers end yea at their tongues end too What account shall the cursing and â—anning tongue giue that Cruelly Disdainfully and Despightfully speaketh against his neighbour What account shall the blaspheamous person giue that speaketh contemptuously of God saith that Christ did cast out Diuels throgh the name of Ecclzaebâ—b If the iust shall scarce be saued where shall the sinner appeare If account must be made of euery idle word Lord what account shall they make that rappe and vomiteous blasphemies against the terrible Iudge of Heauen and Earth As men thinke and fondly imagine that the sinne of thought vnles it proceed into outward act is but a small sinne so likewise do they imagine of idle wordes that they are but small sinnes and a small account for them shall be giuen But let all the world knowe that no sinne can be said to be smal in respect of it owne nature for the least sinne that can bee committed in the world is so weightie as without repentance had it will sink the sinner downe to the bottomlesse pitt of Hel. Yet not withstanding an idle worde in respect of other sinnes maye bee said to be a smal sinne yet as smal as it is it is able to damme the soul for euer Wel therfore saith Petrus Damianus sermone secuÌ„do de vitio linguae Audiut lingua vaniloqua audiat otiosa linguae au diat panescat intelligat pethorrescat sententiaÌ„ horribilem extremique iudicis terrorem c. that is Hear o vain babling tongue heare â—o idle tongue heare and tremble vnderstand and quake at the hearing of the terrible day of iudgement he that hath hands to slay hath hee not cates to heareâ— he saith that of euery idle worde that men shall speak they shall giue an account therof at the day of iudgement Although an idle word be a small sinne in respect of greater sinnes yet neuertheles an innumerable company of idle words coÌ„gested accumulated and heaped vp together they wil make a nighty sinne Quid peuna lenius quid miltâ— breuius What is lighter then a feather and what is shorter thaÌ„ the seed â—ill Yet notwithstaÌ„ding an innumerable company of feathers truffed vp together wil break the poâ—ters back Smal wer the gnats that troubled Pharao yet they being innumerable ouer came proud Pharao and all the power of Egypt An hour is but a short time but Dâ—m horae horae coÌ„tinua successiona congeritur While on houre by continual succession is added to another the whole cours of our liues is finished Quid saxâ— durius quid aqua liquidius What is harder then a stone and what is softer then the water Yet a wise man saith â—ita cauat lapidem consimitur anâ—us vsu that is Water by continuall droppes doth eate vp the stone and a Ring by continuall vse is worne in pocces So an idle word although it be but a small sin yet many a little makes a mickle many of them heaped vp together make an
of euill They put off from them the euill day namely the day of death and iudgement and boldly approach to the seate of iniquity a matter much to be lamented Let euery Christian therefore haue a care of the expence of time least had I wist comes too too late for the damned in hell if they had this fauoure of God to liue on the earth againe and to haue hell broken loose which they shal neuer haue granted they would liue so strictly as they might bee Chronicled for admirable spectators to the whole world It is the duty therfore of euery man to imitate that person that vigilant person that carried alwaies about with him in his pocket a little clocke and when hee heard it sound hee would instantly examine himselfe how he had spent that houre thus should Christians examine themselues that they may neuer bee examined of the Lord iudge themselues that they may neuer be iudged of the Lord and account with themselues that they may neuer be brought to an account of the Lord. Thus much for the second part of this text namely of what thinges we must giue an account But I say vnto you of euery idle worde c. Before I speak of the third parts of this text namely of the Iudge to whom wee must giue an account I thinkest very necessary to speake of a few things which beeing wel considered wee may bee able to abstaine from idle words and shall haue the lesse account to make at that day Three things therefore there are which being performed we shall abstaine from idle words 1 A man must coÌ„sider what he speaketh 2 To whom he speaketh 3 When he speaketh 1 What hee speaketh Peter telleth vs what we ought to speak in his first Epistle Jf any man speak let him speak as the words of God Againe Paule to the Ephesians saith Let no corrupt communication proceede out of your mouth but that which is good to the vse of edifiing that it may minister grace to the hearer So that we ought to speake aboue all things of God and his word of good and honest matters if wee will shew our selues to be true Christians and abstinent from idle words Wee shoulde say with Dauid I will alwaye giue thanks to the Lord his praise shall be in my mouth continually We should resolue with Iob and say My lippes surely shall speak no wickednesse and my tongue shall vtter forth no deceipte then shall we vse our tongues to that purpose to which they were created The tongue in Hebrew is called Kebod id est gloria Glory because it is an instrument to sing forth the glory of God vpon earth If wee vse our tongues to this purpose then may wee truely say with the Poet Lingua quid melius What is better then the tongue But if it bee abused to the dishonour of Almighty God if it bee an vntamed member vttering out idle and euill words then may wee conclude with the Poet and say Lingua quid pâ—es eadem What is worse than the tongue Let euery Christian therefore shew himselfe as hee professeth a Christian in his speeche For out of the aboundance of the heart the mouth speaketh Euen as the heart standeth affected so is the speach of euery man For Lingua est mentis interpres the tongue is the interpreter of the mind the chaste man speaketh chastly and honestly the wanton speaketh lewdely and luxuriously the enuious person speaketh bitingly and bitterly Euen as by his speeche a man may bee knowne what countriman hee is so a man by his speeche may bee knowne to what kingdome he belongeth There are three kingdoms men by their talke may be known to which of these they belong There is 1. Prouincia coelestis the kingdome of heauen and the speach of this country is praising of God talking of his worde giuing of thankes for the greate benefits wee haue receiued and speaking of diuine and heauenly matters hee therefore that speaketh on this maner Id que non hypocritice that is Not hipocritically For Simulata sanctitas duplex inquitas counterfeit holinesse is double vngodlines surely appertaineth to the kingdome of heauen 2 There is prouincia terrestris the kingdome of earth and the spâ—ach of this country is talking of terrene end earthly matters â—â—ozling with the mole in the Cranies terrarumque poris and in the pores of the earth quite contrary to the nature of man for Os homini sublime dedit saith the Poet coelumque tueri inssit God gaue man a lofty face and bad him looke aloft and hold vp his head toward heauen According to that of Iohn Quâ—de terra est de terra loquitur He that is of the earth speaketh of the earth And againe They are of the world therfore speak they of the world 3 There is prouincia infernalis The kingdome of Hell and the language of this countrey is swearing forswearing cursing banning blaspheming if therfore thou seest such a one it is to be feared that he belongeth to the prouince of hell Thou therefore that wouldest belong to Gods thrice blessed kingdome thou that wouldest abstaine from idle words so haue the lesse account to make thou must beware what thou speakest thou must talk of God of his word of holy heaueÌ„ly matters 2 He that would abstaine from idle words must consider to whom he speaketh if hee speaketh to a foole be must vse fewe wordes for hee spendeth his breath in vaine if he speaketh to a froward and contentious person hee must vse mild and gentle words or else bee taketh the bellows to quench the fire if he speaketh to a wise man hee must vse no vaine Cautologies or needlesse repetitions for frustrà fit per plura quod fiers potest per pauciorâ—t It is in vaine to vse many words wheÌ„ we may as wel be conceiued in few If these things be not coÌ„sidered we may yea speaking of diuine and holy matters offend in idle words 3 If wee would abstaine from idle words wee must also consider when to speake saith Salomon There is a time to speake and a time to hold ones peace Saith one there is a time when something may be spoken there is a time when nothing may be spoken but there is no time when all things may be spoken These three things wel considered of vs we shal abstaine from idle words and haue the lesse accounte to make at the day of iudgement Againe euery Christian as he ought to imitate Christ in al things so he ought to imitate him in his words Gregorie saieth that Omnis Christi actio nostra debet esse instructio id est Euery action of Christ ought to be to vs an exaÌ„ple of imitation Christ had three things in his wordes worthy of consideration which wee must likewise labor to haue if we will abstaine from idle words 1 He had veritatem in verbis
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