that which the blessed Euangelist Matthew setteth downe saying Wake therefore for ye know not what houre your Master will come Many other exhortations we haue to moue incite and stirre vs to a godly life drawne from this day of Iudgement as that of Paul Act. 17.30 31. verses where hee preached against idolatry and told the idolatrous people that God admonished all men euery where now to repent Because hee hath appointed a day wherein hee will iudge the world in righteousnesse c. Let the recordation hereof make vs to be sober and watch and haue feruent loue as Saint Peter exhorted the faithfull 1. Pet. 4.7 8. saying Now the end of all things is at hand be ye therefore sober and watching in Prayer But aboue all things haue feruent loue among your selues Watch therefore beloued and againe I say Watch. Take instruction of the Hare who not knowing when her enemy may come vpon her yet fearing the worst sleepeth with her eyes open and by that meanes seeth the least glimpse of her enemy that may steale vpon her The Nightingale fearing lest she should be deuoured of a Serpent setteth her brest against a sharpe Thorne or some hard thing that when she oppressed which sleepe noddeth shee may by and by be awaked and then shee will sing most cheerefully melodiously So doe you deare brethren sleepe as the Hare doth with her eyes open that you may awake sodainly auoid when your enemy Satan with his alluring temptations would steale vpon you Sleepe also when you are heauy and drowsie as the Nightingale doth with some sharp thing at your brest I meane sorrow for sin at your heart that though against your wil you nodde sometimes with sleepe yet you may with the Nightingale speedily awake and sing melodious but yet spiritual songs Ephes 5.19 I meane Psalmes of thanksgiuing vnto the Lord as Dauid doth exhort vs saying Sing wee merrily vnto our Lord God Psal 81. make a cheerefull noise vnto the God of Iacob O let vs be mindfull of our latter end of death and this last account which that we may the better doe let vs call to minde diuers domesticall and familiar things dayly conuersant before our eyes that they may put vs in minde of our latter end and all circumstances touching the same all antecedents coniuncts and consequents Our beds may bring to our remembrances our graues our sheetes that we lye in 1. Thes 4. our winding sheete our sleepe death for vnto the same Death is compared the very Flea that bites vs the worme of Conscience that shall gnaw the wicked the crowing of the Cocke that awaketh vs out of sleepe and warneth vs of the passing away of the night may presage vnto vs the Trumpe of the Lord the sweet Bels of Aaron sounding out and ringing alowd to call vs to the Church the societie of the faithfull to knowledge faith and a godly life here in this world yea and our awaking out of the sleepe of death at the last Day the last audit and account at the time of the Resurrection Therefore beloued giue mee leaue for your good to shake you out of the cradle of your sleepe securitie and carelesnesse be lulled and rocked therein no longer For then you are said to bee asleepe in the Scriptures when all the powers of the minde and senses are so ouercome with the sound and dead sleepe of sinne that you cannot heare when Christ calleth nor see him when he commeth vnto you nor feele him when he knocketh at your hearts nor taste him how gracious hee is when ye come to receiue the Sacraments but only to your condemnation when ye doe not smell him whether hee bee a sauour of life vnto life or death vnto death so that yee cannot know the day of your visitation when such darknesse ouershaddoweth you that you cannot comprehend Christ the light when he commeth among his owne On the contrary then are we said to watch when all our senses are apt to all godly exercises when our eares are open to heare Christ our Master when we continue our watch and ward neuer putting off our armour or betaking our selues to our rest least Death the Lords Bayliffe should sodainly arrest vs or our Sauiour the high Iudge comming to Iudgement when wee least thinke of his comming 1. Thes 5. 2. Pet. 3. and therefore it 's compared to the comming of a Thiefe who giues no warning should sodainly we vnprouided and not looking for him steale vpon vs. And this is the reason that my Text giueth mee occasion to presse you with now The speciall exercise that we are to vse in our Watch and Ward is Prayer 1. Pet. 4. Mat. 24.42 And because wee know not the certaine time of the Lords comming to take this account we should bee the more vigilant and watchfull hauing on our spirituall armour Ephes 6. whereof Paul speaketh Watch therefore good Christians whiles it is the time of light the time of grace before the night of death commeth wherein no man can worke out his saluation Ezek 7. Augustine yeeldeth a reason why man knoweth not the time of his death nor the Day of Iudgement His words are these Magna Dei misericordia monuit In Psal 34. vt rectè viuamus ideo diem mortis extremi Iudicij nobis abscondit ne nobis in futurum aliquid promittamus that is the great mercy of God hath taught vs to liue well and for this cause he hath kept vs from the day of our death and of the last Iudgement that wee might not promise any thing to our selues afterwards August de disciplina Christiana The same saith Latet vltimus dies vt obseruentur omnes dies that is to say the last day is vnknowne that we should obserue all dayes Therefore I say Watch for you are not certaine to liue one houre I wil tell you how I would haue you watch Vigilate rectè credendo Helm firmiter sperando sincere Deum proximum diligendo mandata Dei custodiendo sanctè piè iustè viuendo sine intermissione orando in patientia Deo in omnibus bonis operibus fructificando quae edificationis sunt vbique sectando in omni bonitate vsque in finem permanendo that is to say Watch truely beleeuing stedfastly hoping sincerely louing God and our neighbour keeping the commandements of God liuing holily godly and iustly praying without ceasing in patience fructifying to GOD in all good workes following in euery place those things that tend to edification continuing in all goodnesse to the end If thou doest these things thou shalt neuer perish neither in this world nor in the world to come The doctrine of the vncertainty of the day of Iudgement ouerthroweth all the coniecturall and doubtfull opinions of them which haue gone about to set downe the certaine time of Christs comming to Iudgement and the purging of the world by fire Elias whether the Prophet
commaunded the cruell seruant himselfe his wife and children and all that hee had to be sold Math. 18. inflicting the punishment not onely vpon himselfe but also vpon his wife and children Therefore let men be not vniust and cruell but true and mercifull for as the holy father hath August Sola misericordia est comes defunctorum Onely mercy accompanieth the dead That a man shall carry away with him and God in his mercy will reward mercy Fourthly men play the bad Stewards when they receiue the Lords goods and lay them not out according to his will but spend them vnlawfully wilfully and wastfully for which they are culpable and accusable as this bad Steward was The idolatrous person layeth out his riches vpon superstitious workes as Ahab and Iezabel The quarrelsome man layeth out his goods vpon vnnecessary suites of law hindering himselfe and his neighbours as the Corinthians did The vncleane person in chambering and wantonnesse as Sardanapalus and Absalon liuing altogether in carnalitie The Epicure and belly God in faring deliciously euery day as the rich Glutton Gamâ—ters in gaming as Octauius Augustus To conclude euery one which layeth out his goods in idle superfluous and vngodly courses of life playeth the parts of an vnthrifty and vnfaithfull seruant as the prodigall sonne And if a Preacher Magistrate or other Officer rebuke any of these for their vnfaithfull dealing and prodigall swaggering they will say What haue they to doe with vs we wast and spend but our owne money and goods building vpon a base ground for no man is Lord and proper owner of his wealth but onely a Steward for a time to the high Lord of all And as a great mans Bayliffe and Steward on earth ought to lay out the goods of his Master as he commandeth and must render an account how he doth it euen so must euery man being made a Steward in this farme the world employ the talents and gifts which he receiueth as the Lord of Lords the high Master of all commandeth and shall render an account as hereafter followeth The second Farme or Mannor-house wherein man a Steward vnder this rich man God is to be employed and which he ought carefully to looke vnto is his owne body the goods whereof as health power and strength are to be employed to the honour of God to supply our owne necessary occasions 1. Cor. 6. and to helpe our neighbour in all godly and honest affaires This Farme ought to be well and cleanly kept that it may be a fit dwelling Place and Temple of the holy Ghost for if wee will adorne our houses decke them sweepe them and euery way as much as in vs lyeth make them hansome and commodious for a great earthly person much more should wee haue a care to preserue from pollution and keepe cleane our owne bodies because they are the houses of the holy Ghost and further to giue our members instruments of righteousnesse vnto God Rom. 6.13 and to offer vp our bodies a quicke sacrifice holy acceptable vnto God Rom. 12.1 This Farme a good Steward should carefully looke vnto lest death should enter through the ports and gates thereof to the soule and worke the destruction thereof which ports and gates I will set open vnto you making as much haste as the Porter doth when his Master waiteth for him at the gate The ports and gates of the body are these fiue Hearing Seeing Talking Tasting and Touching Which gates should be heedfully watched that nothing goe in or out but that which pleaseth the Lord for as a great earthly man hath a Porter to keepe his gates that no lewd filthy nor contagious person should enter in to pollute his house or infect his people and so procure danger or death vnto theÌ„ or otherwise disorder himselfe Euen so euery Christian man should looke to the gates and doores of his body lest sinne enter in by them and death follow to the subuersion of body and soule The first port and gate of the body is the care the proper organ and instrument of hearing it is the mouth of the soule which giues it nourishment and sendeth downe foode into it and which makes it liuely and fructifie in all the rest of mans members Mans eares should be open to heare good things Reuel 2. Math. 13. as the Word as our Sauiour would haue vs and the Prophet Esay verse 3. exhorteth vs so to doe shewing the vtilitie thereof saying Incline your cares and draw neere Heare and your soule shall liue This word is the sincere milke whereby our soules are nourished and receiue their spirituall growths it is a lanterne to carry light 1. Pet. 2.2 and to direct it is a medicine to heale a guide to conduct a bit to restraine a sword to defend water to wash fire to inflame salt to season wine to reioyce raine to refresh a treasure to inrich a key to vnlocke heauen gates vnto vs and by the merits of Christ Iesus to let vs into an inheritance immortall and vndefiled and that fadeth not away Now beloued seeing that mans eares are the instruments vessels to receiue this Word let vs study to keepe them cleane and open to receiue the Word 1. Cor. 15. Moenan but shut this gate against al blasphemous speeches slanderous and filthy talking for euill words corrupt good manners The second port of the body is the eye which must not let in bad sights it must not couetously looke on his neighbours goods lands or liuings 1. King 21. as Ahab did on poore Naboths vineyard nor wantonly looke on his neighbours wife as Dauid did vpon the wife of Vrie 2. Sam. 11. This caused Iesus the sonne of Sirach in his ninth chapter verse eight to say Turne away thy eyes from a beautifull woman looke not vpon others beauty for many haue perished by the beauty of women for through it loue is kindled as a fire What harmes enter in by this gate it may appeare by the example of Putiphar his Lady and wife Gen. 39. who steadily beholding the beauty of Ioseph after many dayes at the last said Come lye with mee Let vs therefore take heed of wanton looking sinfull lusting and vngodly committing of sinne and wickednesse The third port and gate which letteth in sinne and death to the soule is talking out of the mouth executed by the tongue This should not be filthy nor foolish Ephes 5.4 Col. 3 8. Ephes 4.29 but good to edifie withall that it may minister grace to the hearers The tongue is the best member that a man hath if it be in tune in good order but the worst member if it is out of order And therefore Anacharsis being demanded what was the best member of a man and what the worst The people looking for a double answere vnto a double question He spake in one word and said The tongue for the former reasons Therefore the Poet said Est vitae pariter
wiped from their eyes When we are in extremity let vs consider yea and comfort our selues with that consolation which the Lord gaue to the Church of Philadelphia Reuel 3.11 12. saying Behold I come shortly and so hee comforted the other Churches And the like ioy and consolation may we all conceiue in all our tribulations and miseries Let vs euer consider that the Lord will come quickly and that he that endureth temptation is blessed and shall at the last receiue the crowne of glorie Iames 1.12 which the Lord hath promised to them that loue him The third vse We should by the knowledge and remembrance of this day keepe vs in the feare of God and care to doe our duties 1. Epist 4.7 8. And this Saint Peter teacheth vs to doe saying The end of all things is at hand be ye therefore sober and watching in prayer But aboue all things haue feruent loue among you for loue couereth the multitude of sinnes The same Apostle declaring the fearefulnelsse of this day 2. Pet. 3. to wit how it shall come as a theefe in the night and that the heauens shall passe away with a noyse and the Elements shall melt with heate and the earth with the works that are therein shall be burnt vp maketh this vse thus concluding of his former doctrines Seeing therefore Verse 11. that all these things must be dissolued what manner persons ought ye to be in holy conuersation and godlines c As though he should say You ought to be most religious most godly of a most pure life and conuersation Verse 14. And me thinkes we should haue a care to be most holy without spot and vndefiled euen blamelesse because wee shall at that day stand before the righteous and vncorrupt Iudge and shall stand openly in the sight of the holy Angels S. Augustine writing vpon these words Reu. 20.12 And I saw the dead both small and great stand before God c. hath these words Rogo vos fratres vt quotidiè cogitemus quales esse debemus in die iudicij purissimis Angelorum conspectibus offerendi aeterno Iudici rationem de libris conscientiae reddituri that is O brethren I beseech you let vs consider what maner of persons we ought to be in the last day of iudgement that shall be presented to the most pure sight of Angels and that shall render an account to the most high Iudge of the bookes of our conscience It seemed that the good Father kept himselfe in good order in the feare of God and in his Christian dutie with the daily cogitation of this Day and serious meditation how to make a good reckoning at the last day and that hee exhorted others to the like vigilance and carefulnesse Hierom reporteth Tract 5. cap. 3. that whatsoeuer he did he alwaies bore in mind this Day and thought that he was going to Iudgement Siue comedam siue hibam siue aliquid aliud agam semper videtur vox illa sonare in auribus Surgite mortui venite ad iudicium that is to say Whether I eate or drinke or doe any thing else me thinkes I alwaies heare this speech ring in my eares Rise ye dead and come to Iudgement and so by this meanes he kept himselfe in awe and refreinad to commit sinne and wickednesse As the Lord would haue vs to know that there is a day of iudgement for his owne glory our owne comfort the confutation of Epicures and Atheists and to keepe vs in our duties so he hath concealed from vs the certaine time when it shall be as it may be proued out of the sacred Scriptures these two wayes 1. By plaine sayings and sentences 2. By Parables or similitudes Mat. 24.42 First by plaine speeches such as these Watch for yee know neither the day nor the houre when the Sonne of man will come Mat. 25.13 Againe Watch ye therefore for ye know not when the Master of the house will come at euen or at midnight at the cocke crowing or in the dawning lest if he come suddenly hee should find you sleeping And those things that I say vnto you I say vnto all men Mar. 13.35 Watch. Note the words Watch ye therefore for ye know not the day nor the houre c. And to this purpose speaketh Saint Augustine Epist 78. writing to Hesychius Tempora computare hoc est CHRONOS vt sciamus quando sit huius saeculi finis vel aduentus Domini nihil mihi aliud videtur quà m scire velle quod Christus ait Scire neminem That is to say To count times that is to know the seasons when shall be the end of this world or the comming of the Lord this seemeth to me that a man is willing to know no other thing but that which Christ saith No man shall know And why should a man diue into the Lords secrets which hee is not willing to reueale vnto vs Act. 1.7 and which it is not expedient for vs to know Our Sauiour said vnto the Apostles Mark 13. It is not for you to know the times or the seasons which the Father hath put in his owne power Hee hath not reuealed this secret to Man nor Angell Math. 24.36 Secondly this is proued by Parables as of the ten Virgins that went to meet the Bridegroome these slept Mat. 25. and suddenly at midnight when they looked not for him there was a cry that the Bridegroome came and these words were vttered Goe out to meet him Note the words I beseech you and sodainly at midnight when they looked not for him This proueth that the Lords comming to Iudgement shall be sudden and that hee shall finde the vvicked ones secure and carelesse Againe the Parable of the Talents doth admonish vs to be watchfull because the day and time of the Lords comming to take an account is vncertaine and vnknowne For as the deliuerer of the Talents going into a strange Countrey gaue the receiuers of them a charge to occupy them till he came and did not tell when he would come but yet after a long season came to reckon with them and to call them to account and to reward them in his mercy according to their seuerall imployments Euen so our Sauiour beeing gone as it were into a strange countrey into Heauen where he neuer was in body before hath deliuered vnto sundry and seuerall persons excellent gifts which he would haue them vse to his glory and the good of his Church and hee will come after a season he telleth not when and therefore no man knoweth the time to take a strict account of all the receiuers of them The sodainenesse and vncertaintie of his comming 1. Thes 5.2 Reu. 16.15 Luk. 17.24 is compared to the comming of a Thiefe which giues no warning to lightening that giues a sodaine flash and lighteneth out of the one part vnder Heauen and shineth vnto the other part vnder
Heauen to the dayes of Noah wherein the carelesse people did eate and drinke Luke 17. married wiues and gaue in marriage vnto the day that Noah went into the Arke and the Floud came and destroyed them all euen sodainely when they neuer thought much lesse knew of the certaine and prescript time For the same reason those dayes wherein Christ shal come are compared to the daies of Lot These similitudes doe tell and teach vs that the Lords comming to Iudgement is vnknowne and shall bee sodaine For to this purpose the Euangelist most aptly applyeth this doctrine Luk. 17.30 Luke 17.30 saying After these ensamples shall it be in the day when the Sonne of Man is reuealed Epist 88. Augustine writing to Hesichius hath an excellent saying to this purpose Ego namque de Saluatoris aduentu qui expectatur in fine tempora dinumerare non audeo nec aliquem propheta de hac re numerum annorum existimo praefinsse that is to say I dare not number the times of the comming of our Sauiour which in the end is looked for neither do I thinke that any Prophet hath determined the number of yeeres I therefore conclude this point thus Man knoweth not that day and houre nor the Angels Nay which is most of all not the Sonne as touching his humanity and mediatorship Math. 24. Mar. 13. but the Father onely and yet I stand assured that in his Godhead hee knoweth this time 3. Reasons wherefore the Lord concealeth the times of his comming 1. It is not expedient for vs to know them 2. That wee might exercise our faith and patience 3. To make vs more vigilant c. First it is not expedient nor meet for vs to know these things I meane those secrets which the Father hath kept in his owne power Act. 1.6 The Apostles asked our Sauiour Iesus Christ whether hee at that time would restore the Kingdome to Israel that is to say to his old ancient state Hee answered It is not for you to know the times and seasons which the Father hath put in his owne power as though he should say it belongeth not to you to know the moments of times and occasions of abstruse secret and mysticall things not reuealed in the Word as what houre a man shall dye what houre the Lord will come to Iudgement when he will vtterly destroy the kingdome of Satan at what moment hee will bring his subiects into the Kingdome of his Father There is a time when these things shall bee performed but hid from vs and therefore we ought to beleeue them for they are true and in their due times shall truely be performed but wee ought not curiously pry into these secrets For this as Hugo hath is curiositas superflua inuestigatio rerum ad se non pertinentium that is this is superfluous curiositie a searching out of matters that doe not belong to vs. This is no doctrine of the Spirit For as Bernard writing vpon the Canticles hath Doctrina spiritus non curiositatem acuit sed charitatem accendit The doctrine of the Spirit doth not whet on curiositie but inflameth charitie Therefore let vs learne to refraine from curious questions as the Apostle teacheth Timothy and Titus let vs not search and diue too deepe in dangerous whirlepooles lest we should be drowned This is good for the Teacher and profitable for the Hearer And this good counsell Augustine giueth in his eightieth Epistle answering Hesychius and in his doctrine teaching men not curiously to search into the times and seasons but to study the Death and Resurrection of Christ that is to say matters of saluation Secondly Christ concealeth this day and houre to exercise mens faith and patience Chap. 5. And to this purpose Iames giueth this good exhortation Bee patient brethren vnto the comming of the Lord c. In which place he doth comfort the poore oppressed of the rich warning them to wait for the Lords comming patiently who will reuenge the iniuries which the rich men doe to them and giue vnto them waiting in Faith and Hope and yeelding patience a prosperous issue and deliuerance and in the meane time when a man is in misery patience will make the griefe lighter and easier to bee borne This made the Poet say Horace Durum sed leuius fit patientia quicquid corrigere est nefas It is hard I confesse that thou canst not redresse yet lighter through patience if quietly thou beare it Thirdly the Lord telleth vs not when hee will come to call vs to account that wee assured of his comming and not knowing when should at all times be vigilant watchfull and carefull to doe our duties to haue all things in a godly and good order at our Lord and Masters comming As good domesticall seruants when their Master is gone from them assuring themselues that hee will come againe vnto them and not knowing when and that he will call them to an account if they haue any care will at all times haue all things in readinesse and good order that their earthly Master may not come vpon them vnawares and finde them idle and ill occupied and all things out of right course So we seruants to Christ Iesus our Sauiour and knowing that hee is gone from vs into Heauen and standing assured that hee will come to take a reckoning of vs of our liues and conuersations and not knowing when should at all times haue our accounts straight haue all things in readinesse and good order that our heauenly Iudge and Master when he commeth to iudge the quicke and the dead may not come vpon vs vnawares at the last Day and finde vs idle or ill occupied and all things out of good order And to this purpose tendeth that exhortation of our Sauiour Christ Luk. 12.35 36. Let your loynes bee girt and your lights burning and yee your selues like vnto men that wait for their Master when he will returne from the wedding that when hee commeth and knocketh they may open vnto him immediately Blessed are those seruants whom the Lord when he commeth shall finde waking c. And Paul giueth the like godly exhortation But of the times and seasons 1. Thes 5.1 2 3 4 5 6. Brethren yee haue no neede that I write vnto you for yee your selues know perfectly that the Day of the Lord shall come euen as a Thiefe in the night For when they shall say Peace and safety then shall come vpon them sodaine destruction as the trauell vpon a woman with childe and they shall not escape But ye brethren are not in darknesse that that day should come on you as it were a Thiefe Yee are all the children of light and the children of the day wee are not of the night neither of darknesse Therefore let vs not sleepe as doe others but let vs watch and bee sober And what plainer exhortation can there bee deliuered to this purpose Mar. 24.42 44. Mar. 13.35 then
no nor the Angels in Heauen nay which is most of all not our Sauiour Iesus Christ in his humanitie but in his Deitie knoweth all And let this worke in vs all a serious kinde of watchfulnesse Luk. 12.40 Bee yee ready saith our Sauiour for the Sonne of Man will come at an houre when yee thinke not The end of the fourth Sermon THE FIFTH SERMON God in his inscrutable wisedome and infinite goodnes towards man deferreth this day of iudgement for 3 reasons 1. To stirre vp in vs a vigilant expectance and a patient waiting for his appearance 2. That his Church his flocke may be increased 3. To grant all men time space to repent AS touching the first Chap. 5.7 8. Iames teacheth vs to performe the same by precept and patterne by precept in the beginning of the seuenth Verse where hee saith Bee patient vnto the comming of the Lord and hee in effect repeateth the same doctrine in the eighth Verse saying Bee ye also patient therefore and settle your hearts for the comming of the Lord draweth neere His example is taken from Husbandmen who patiently wait for the precious fruit of the earth vntill they receiue the former and the latter raine His words seruing for doctrine and example are these Bee patient therefore vnto the comming of the Lord Behold the Husbandman waiteth for the precious fruit of the earth and hath long patience for it vntill he receiue the former and the latter raine Be ye also patient therefore and settle your hearts for the comming of the Lord draweth neere He that waiteth in Faith Reu. 16.15 hope and patience for the Lords comming Luke 12.37 is blessed for hee shall appeare the second time without sinne vnto them that looke for him vnto saluation as we may see Heb. 9. the last Verse Secondly the Lord deferreth his comming to Iudgement that all the Elect may bee gathered together to his Church may be effectually called be of the Lords flocke who although they are the Lords already in his eternall Decree yet there is a time wherein they are called The Lord would haue them heare the Word and by the same to be born againe vnto which time is required and therefore that they may haue time the Lord delayeth his comming for their sakes the world consisteth and for them all the good things on the earth are prepared For the vngodly vse them as Robbers and Theeues The Apostle saith 1. Tim. 4.3 God hath prepared meates to bee receiued of the faithfull with thanksgiuing and of such as know the Truth The like place the Apostle hath speaking to this purpose thus Vnto the pure all things are pure but vnto them that are defiled Tiâ—us 1. â—5 and vnbeleeuing is nothing pure but euen the minde and conscience of them is defiled The third reason why the Lord is so long before hee come to take this account is very like to the former reason and it is to grant all men time and space to repent that they may bee saued which the godly will not pretermit nor neglect The Lord saith the Apostle that hath promised is not slacke as some men count slacknesse but is patient towards vs for as much as he would haue no man lost but would receiue all men to repentance Vnto which purpose hee speaketh after in the 15. Verse Suppose saith he that the long suffering of the Lord is saluation This time space to repent and prepare themselues for this account the godly will neuer let slip vnprofitably Contrarily the wicked neglect time and therefore by the same are made inexcusable making a fuller measure of their sinne in that they despise the goodnes and bountifulnesse of the Lord Rom. 2.4 calling them to repentance These wicked ones are afraid of this Iudgement and therefore neuer wish for it but the godly desire it because at that time they shall be deliuered from the miseries wherein they liue in this world Rom. 7.24 O wretched man that I am saith the Apostle who shall deliuer me from the body of this death In Reuelation 22. The Brideman and Bridewoman say Come Lord Iesu Come which they say not that are not ready to entertaine the Lord. Hauing before proued that there is a day of Iudgement and that God would haue vs to know it and the reasons wherefore and also hauing shewed that the certain time the yeere moneth weekes dayes and houres are vnknowne and the reasons also of the same with a confutation of the gaine-sayers and the vse of both And lastly hauing yeelded reasons why the Lord delayeth this Day In the rest I will bee as compendious and short as I may bee so as I may lay downe the truth with perspicuitie Which that I may the better doe obserue with mee these points which I thinke fittest to bee spoken of And first hauing before manifested that there is a day of Iudgement and account-taking next it wil be most profitable to shew First what this Iudgement is Secondly the terrible signes and dreadfull preparations for the wicked Thirdly the manner and comming of the Iudge and settling him in his Throne and raising of the dead to come to Iudgement Fourthly the tryall of the sinner by Accusers and Witnesses Fiftly the Booke and touchstone of the sinners tryall at the last Day Sixtly the lamentable case of the sinner condemned Seuenthly the sentence giuen of both godly and vngodly First what this Iudgement is First it is that Iudgement which God will exercise in the end of the World by Christ which shall come downe from Heauen into the Clouds visibly in great glory and Maiestie and will take this account and by him all men shall bee raised vp which haue beene dead from the beginning of the world euen to the end the rest then being aliue shall be suddenly changed and all shall stand before the Tribunall Seat of Christ who shall giue sentence of all and will cast the euill with the Diuels into eternall punishment and will take the godly to him that with him and the blessed Angels they may in Heauen enioy eternall felicitie This long description is taken out of the knowne Scriptures and therefore if I should labour to proue it I should hold vp a Candle to lighten the Sun I will therefore leaue this matter as yeelded vnto and hasten to the next point to wit what shall be done at that time at that fearefull time of reckoning that men warned of the dangers may be danted and discouraged from doing euill and walking any longer securely in the broad way that leadeth to destruction and by serious repentance be brought to the narrow way that leadeth to saluation Secondly at this Day of Iudgement when this strict reckoning shall be taken there shall be such terrible signes and dreadfull preparations for the wicked that they shall bee at their wits ends their hearts shall faile them for feare and they shall wish that the Hils may couer
THE STEWARDS LAST ACCOVNT DELIVERED IN FIVE Sermons vpon the sixteenth Chapter of the Gospell by Saint Luke the first and second Verses BY Robert Bagnall Minister of the Word of God at Hutton in Somersetshire MATH 25.13 Watch therefore for yee know neither the day nor the houre when the Sonne of Man will come MATH 12.36 For I say vnto you that of euery idle word that men shall speake they shall giue account thereof at the Day of Iudgement LONDON Printed by George Purslowe for Iohn Clarke and are to be sold at his shop vnder Saint Peters Church in Cornhill 1622. TO THE RIGHT REVEREND FATHER in God ARTHVR by Gods prouidence Lord Bishop of Bath and Wells ROBERT BAGNALL wisheth all health and true comfort in this world and eternall happinesse in the World to come AS to the building of the materiall Temple Right Reuerend Father in God and my very Honorable good Lord many co adiutors and fellow-labourers were admitted some more excellent then others yet none were repelled nor reiected although they were of the meaner sort as Morter carriers because they were necessarie Euen so reason willeth and necessitie requireth that they which are lawfully called to the office of the Ministery although they are not Architects yet if they may do good in the Church of God should be suffered to help a little to build vp the Spirituall Temple of the Lord For many hands make light worke The consideration hereof hath emboldened me being as it were the least of the Apostles and also requested of many who saw my notes and heard mee preach them to attempt this worke wherein if I may adde but one mite to the treasurie of the Church to help a little to build the Lords spirituall House I shall thinke my labour well bestowed Howsoeuer I would not with that small Talent which I haue concredited vnto me be like to that euill seruant which made no good vse of his but hid it in the ground and therefore was shamefully reproued The subiect or matter which I haue taken vpon mee to intreat of is of our last account at the generall Assize in the last Day A matter most fitting and beseeming my gray haires going to the graue and requisite for all sorts of people liuing in this carelesse age and very auaileable to shake them out of the cradle of securitie wherein they lye lulled and rocked and to stirre them vp to vigilance and watchfulnesse This worke I confesse is a withered fruit of my old age but if it may obtaine your Honours fauour so farre as to cherish and protect it vnder the shadow of your wings it growing to maturitie in processe of time may obtaine some fauour in the world especially among the Children of God whom it may somewhat benefit I therefore beseech your good Honour and reuerend Paternitie being a most godly and vigilant Watchman ouer vs all to patronize this my Doctrine of warchfulnesse and to take in good part my endeuours therin hoping that it may make many waking and looking for the Lords second comming to their saluation So crauing your Honourable fauour herein I humbly take my leaue Resting as dutie bindeth me your Honours poore Minister vnder God in all Christian dutie to bee ordered and commanded ROBERT BAGNALL TO THE GODLY READER GRACE MERCY and Peace from God the Father c. AS in the contriuing managing and bringing to good effect worldly businesses that tend to the maintenance of the body in this present life we account opportunitie of time and fit occasions the greatest furtherers and losse of time the greatest hinderers and therefore in euery thing wee take the fittest time as in planting sowing gathering in the fruits of the earth and all other affaires So nothing doth more helpe in the course of Piety and further our iourney to eternall life then to be vigilant and carefull to take all times and occasions to serue God and to let no time passe away vnprofitable For time hasteth away and tarrieth for no man and foolishly spent cannot be recalled And therefore the Heathens painted out Time with wings at her hands and also at her feet with a locke of haire before but bald behinde This velocitie of time and irrecuperablenesse of her being carelessely and idly let slip Bernard laid downe to his Schollers when hee said Bern. ad Scho. Volat tempus irreuocabile volat tempus irremeabile nec aduertit insipiens quid amittat c. that is Time flyeth away that cannot bee recalled Time flyeth away that cannot come againe and foolish man doth not consider what he loseth and yet alas hee loseth all the good vse of time and all the benefit that hee might make of the same when it offereth it selfe Basil And therefore Basil well said Nemo vsum temporis habere queat nisi quis cum se offert arripiat that is no man can receiue any profit of Time but he that speedily layeth hold on it when it offereth it selfe Let the parabolicall example of the ten Virgins teach and admonish vs herein and make vs take Bildad the Shuhites counsell Early to seeke the Lord and seeke him while he may be found and speedily to goe about the Lords businesse Exod. 25. as the Cherubims did and therefore were pourtraied with wings before the place where the Israelites prayed O good Christian Reader consider I beseech thee what a foolish thing it is for thee to let time passe away securely to let thy reckonings runne so long without any examination of thy life and doings and without calling thy wayes to account that thou shouldest be growne obdurate past sense and feeling yea and so forgetfull of thy dealings that thou canst not bring in a true reckoning Consider this in time and call thine owne wayes to remembrance sleepe no longer in securitie but be sober and watch that thou maist not bee called to account when thou thinkest not thereof and be found false therein and so he proued and conuicted a false Steward Securitie will bring thee to extremities and to all these distresses as it did the people in Noah his time in Lots time and many other people in all ages and so it will doe many at the last audit Therefore let me beseech thee yea and perswade thee by the tender mercies of God to suffer mee to pull thee backe by the sleeue from running into the pit of perdition haue thy bookes of account in a readinesse be a vigilant and watchfull Steward that at the last Day it may be said vnto thee O well done thou good and faithfull Seruant thou hast been faithfull ouer few things I will make thee Ruler ouer many things enter thou into the ioy of thy Lord. I haue good Christian Reader bestowed my small skill and labour in this Treatise to make thee a good Steward and accountant at the last audit and Generall Assize I pray thee reade the same not with a preiudicate opinion but with a yeelding resolution
The third farme is the soule of man which although it is created pure of God as the Angels are yet being in the body a foule and filthy prison and yet part of man for man doth consist of a body and a soule is polluted by this participation with the body is tainted now with originall sinne and performes not many times good parts and offices Now to speake somewhat more plainely to this purpose Whereas there are two parts of mans soule the Vnderstanding and the Will The office of the intellect is to discerne among obiects what is good to be allowed or meet to de disalolwed It is the office of the Will to chuse and follow that good which the intellect shall appoint and to despise and refuse that which the vnderstanding shall disallow If the former the intellect faileth in discretion and iudgement then the Will faileth also in chusing and following for the intellect is as it were the soules guide and gouernour the Will euer expecteth iudgement from the intellect and is still at his becke Now whereas man faileth many times in iudgement and vnderstanding and the Will not onely couets but chuseth that which is euill it commeth to passe that the soule is polluted and in mans members performes wicked actions And therefore man must craue the conduction of Gods holy Spirit to be led by him and the Word of God which must be a lanterne to his feet a light to his pathes and then he shall goe well This soule of man should not be polluted with impure and vncleane thoughts and bad choyces and all the vertues and powers of it ought to be directed principally to the knowledge loue and honour of God The soule of man performeth diuers offices in man and according to her seuerall performances takes diuers names as Isiodorus writeth Anima dum viuificat corpus Secundo etimolog anima est dum vult animus est dum scit mens dum recolit memoria dum rectum iudicat ratio est dum spirat spiritus est dum aliquid sentit sensus est This is a point fit for the learned and therefore I leaue the Englishing of it to them that can vnderstand it And so much of the third and last Farme-house which Man a Steward vnder God must looke vnto and haue an especiall care of for it is immortall By this which I haue spoken it may appeare what a great burthen and charge lyeth vpon euery mans conscience to looke vnto his wayes and pathes his consultations studies and all his labours and workes For Almighty God who by his Word and great power made all things in his infinite wisedome created nothing vaine and idle The glorious Angels are ministring spirits Seruentes vnto God his Messengers to do his wil sent for the good of the Church to bring glad tidings to comfort and help which the word AGGELOS teacheth Which thing the Author to the Hebrewes hath well obserued Chap. 1.14 saying that they are sent from God to Minister for their sakes which shall be heires of saluation And therefore Gregory saith Angeli ad ministerium pro nostra salute semper mittuntur that is the Angels are alwayes sent to serue for our saluation The coruscant and glorious Sunne doth goe and accomplish his courses as God hath appointed by motions and operations Adam the first and principallest man as soone as he was created was placed in the Garden of Eden to dresse trim and keepe it in a decent and good order Gen. 2.15 And yet this being before the fall and before any weedes and trumperies that there might grow there was no need to labour yet God appointing him to this worke hereby doth shew how much he abhorred idlenes Adam then was as it were the Lords labourer as well as his owne euen before the fall in the time of his integritie But after the fall labour was a punishment laid vpon Adam and all his posterity In the sweat of thy browes or face thou shalt get thy liuing Now labour is paine and therefore when we speak of a laborious man we say such a one taketh great paine whether it be in Mechanicall crafts and occupations or altogether in contemplation All men are Stewards and must labour the Word of God exempteth none and God hath no respect of persons Our Sauiour Mat. 20. will suffer none at any time to be idle but sendeth them to labour in his Vineyard Ministers are the Lords Stewards and must labour Math. 9.37 2. Cor. 6.1 and therefore are called Labourers they are called workmen and workers together and should shew themselues to bee cunning workemen rightly diuiding the Word of God They are the Lords Seruants and receiue Talents 2. Tim. 2.15 and therefore should make good vse of them His Shepheards Ezec. 34. therefore must feede and ouersee his flockes His Cryers therefore must cry alowd and spare not Esay 58.1 Tell the people their transgressions and the House of Iacob their sinnes they may not be dumbe His Builders therefore should goe on in their worke Fishers therefore ought to let slip their Nets to take and winne soules but cast their Angle to take money as Peter did Embassadours of the Lord 2. Cor. 5.20 Therefore they ought to haue tongues and sufficiency to doe the Lords message Feeders therefore ought to haue meat and to distribute it Sowers therefore ought to scatter the Seed of the Word into mens hearts His Leaders therefore they should conduct their flockes in the way of the Lord. His especiall Fighters against Sinne the World the Flesh the Diuell Heretikes and all the enemies of Gods Truth as Paul was 2. Tim. 4.7 By these and many other like Appellations and Names we see and may learne that God vouchsafeth the helpe of Ministers to execute his will and vseth them as meanes to saue his Sheepe from perishing yea they are the instruments to conuert the people The Lord saued the Arke but by Noah He conuerted the Niniuites but by Ionas instructed the Eunuch but by Philip perswaded Cornelius but by Peter called Paul but by Ananias Paul must plant Apollo water and God giueth the increase Albeit Christ is the light yet Ministers beare witnesse of the light though he be the fountaine of liuing water yet Ministers are the conduits to conuey them to the people though he be the Physician yet Ministers are the Apothecaries to make the confection though he be the cause efficient yet Ministers are the instrument euen helpers though hee be King yet Ministers are his Embassadours yea which is more if more can bee Paul telleth Timothy that if hee take heede to himselfe and vnto doctrine and continue therein he shall saue both himselfe and them that heare him and so Timothy should not onely be an Helper but a Sauer in sort Ministers then must bee good Stewards carefull and painefull Cura curarum regimen animarum The gouernment of soules is the care of all cares
Prodigall Sonne was such a Steward for he craued his portion of goods which belonged to him and got it of his Father and not many dayes after when he had gathered all that he could together hee tooke his iourney into a farre Country there he wasted his goods with ryotous liuing Euery man that hath good gifts giuen him of God and doth mis-imploy them is guilty of this sinne of wastefulnesse And so much concerning the hainous crimes whereof the bad Steward is accused The end of the second Sermon THE THIRD SERMON NOw next of his calling in these words And he called him God may bee said to call a man many wayes Sometimes he louingly inuiteth inticeth and calleth vs vnto him by his benefits shewing himselfe very bountifull vnto vs and patient to draw vs hereby as the Father doth his Child with an Apple Rom. 2.4 or some pleasing thing to repentance And thus kindely God dealt with the Iewes Ier. 5. but all the Lords louing kindnesses towards them were lost the people were so vnthankefull Againe the Israelites were thus called and inuited For they had Moses and Aaron to declare the Law of God vnto them to guide them and which by prayers put away all hurtfull things from them and by the same obtained all necessarie things for them euen Manna from Heauen but they like wanton and vndutifull children abused the goodnesse and lenitie of God towards them And thus the Lord calleth and inuiteth vs. For what singular blessings hath the Lord bestowed vpon vs not onely common and generall to all his people as our Election Redemption Vocation Iustification and other spirituall and perfect good things but priuate also which other Nations want For wee haue a most gracious learned godly and vertuous King peace and all other good things vnder him which other Nations doe lacke For which the Lord make vs thankefull God calleth man by castigations and the Rod of correction Reu. 3.19 Heb. 12. which are arguments of Gods loue to his children and proceed from it The Lord saith Whom I loue I correct And againe My sonne despise not thou the chastening of the Lord neither faint when thou art rebuked of him For whom the Lord loueth he chastneth and he scourgeth euery sonne that he receiueth Afflictions are the rod which our louing Father taketh in his hand and wherewith he whippeth his children round to make them repent and obey his calling and this may be a great comfort to Gods children that their heauinesse and afflictions are but short they haue a prosperous issue a speedy deliuerance for heauinesse endureth for a night and ioy commeth in the morning As after stormes and tempests comes sunne-shining weather and after a bloudy and red euen a faire bright morning Euen so after momentanie afflictions patiently endured the Children of God shall haue a farre more excellent and an eternall waight of glory 2. Cor. 4.17 Hereby the Children of God are bettered in this life For as iron is more bright when the rust is scowred from it Wheat more pure when the Chaffe is blowne from it and the Weeds sifted out and Gold when it is tryed in the fire is more precious So are the Children of God when they are tryed in the fiery furnace of afflictions and found faithfull This makes them to repent to seeke vnto God to pray vnto him to hope for deliuerance from him and to end as it were in a word is the plaine high way to Heauen Act. 14.22 For through many tribulations wee must enter into the Kingdome of Heauen Wherefore all yee that suffer in a good cause take the comfortable exhortation of Saint Iames Iam. 1.2 3 4. My brethren count it exceeding ioy when yee fall into diuers tentations knowing that the trying of your Faith bringeth forth patience and let patience haue her perfect worke that yee may bee perfect and entire lacking nothing God calleth man by his Word and this calling is two-fold Generall Speciall The Generall calling is an inuitation and bidding of all good and bad tagge and ragge to come from the kingdome of Satan sinne and darknesse to the Kingdome of Christ of grace and light executed by the outward preaching and reading of the Word For God which is rich in mercy and would haue all men to be saued 1. Tim. 2.4 and to come to the knowledge of his Truth vouchsafeth his meanes to all would haue his Gospel to be preached to all Math. 28. that all might beleeue yeeld their obedience and bee saued or else wilfully contemning their calling be left inexcusable This we may see to be true by his bountifull feast and the liberall inuitation which he made and appointed Luk 14. This is and hath been euen from the beginning the administration of the Lords Kingdome Thus God called Adam saying Adam Where art thou Thus hee called the people in Noah his time by Noah himselfe and so the people in the Prophets time by the Prophets themselues So he called them in the New Testament by Iohn Baptist Mat. 3. Math. 11. Yea Christ himselfe so called saying Come vnto me all ye that trauell and are heauy laden c. And hee commanded the Apostles so to doe giuing them their message saying Goe ye and teach all Nations c. Mat. 28.19 20. Mar. 16. And now Ministers doe it yea and shall doe it in Christs stead to the end of the world 2. Cor. 5.20 Now then saith the Apostle are wee Messengers for Christ euen as though God did beseech you through vs so pray we you in Christs stead that yee be reconciled vnto God But alas this generall Calling this bountifull offering of Grace takes no place among the wicked moues their hearts nothing at all For although their soules are almost famished and they are euen sicke vnto death yet they refuse all Physicke and reliefe and therefore are left inexcusable Musc and worthily perish Meritò perit aegrotus qui medicum non solùm non vocat sed vltrò venientem recusat that is the sicke man worthily perisheth which not onely refuseth to call a Physician but when hee is come repelleth him Some being called say as the rebellious Iewes said Ier. 44.16 17. The word that thou hast spoken vnto vs in the Name of the Lord we will not heare it of thee But wee will doe whatsoeuer thing goeth out of our owne mouth as to burne incense to the Queene of Heauen c. Others are persecuters of them that call them as they that were bidden to the great wedding who tooke the Kings seruants and intreated them sharpely Mat. 22.6 and slue them Such a one was Herod to Iohn Baptist Mat. 14. who could not abide him calling him from his filthy incestuous sinne with Herodias his brother Philips Wife Mark 6. but as soone as he was reprooued tooke a light occasion instigated by the curtizan to put him to death But now God
vnto their prayers Againe Psal 34.15 16. The face of the Lord is against them that doe euill to cut off their remembrance from off the earth And this we may perswade our selues to be true because he is the onely true Vbiquitarie present euery where with his Spirit and from whose presence no man can flie And therefore the Psalmist by way of interrogation speaketh thus vnto God Psal 139. Whither shall I goe then from thy Spirit or whither shall I goe then from thy presence If I climbe vp into heauen thou art there if I goe downe to hell thou art there also If I take the wings of the morning and remaine in the vttermost parts of the sea euen there also shall thine hand leade me and thy right hand shall hold me If I say peraduenture the darknesse shall couer mee then shall my night be turned to day yea the darkenesse is no darknesse with thee but the night is as cleare as the day the darknesse and light to thee are both alike No man then can hide himselfe from the Lord no place is fit Amos 2. For though they digge downe to hell saith the Lord thence shall my hand take them though they climbe vp to the heauens thence will I bring them downe though they hide themselues in the top of Carmel I will search them and take them out thence though they be hid from my sight in the bottome of the sea thence will I command the serpent and he shall bite them The wicked Steward cannot then flee from the Lord his cause must come to the hearing of his Master he must endure sharpe reprehension strict examination and come to an account as after If the vniust Steward the euill man the theefe adulterer and such like offenders were perswaded that God did heare of their misdemeanors and euill carriages or that he did looke vpon them when they perpetrated their wickednesses me thinkes it should be a great terrour and shame vnto them If an earthly Prince a Noble man a Master or a Magistrate should looke vpon a man and see him deale falsely and vniustly or otherwise to play the filthy adulterer would it not make man to tremble feare and to be ashamed How much more then to consider that the King of kings and Lord of lords the high Master Magistrate and Iudge of all doth heare of his sinnes and looke vpon his sinfull and filthie facts Let vs all bee ashamed to commit sinne 2. Sam. 16. and not be like Absolom who shamed not to lie with his fathers concubines in the open Sunne in the top of the house euen in the sight of all Israel for the Lord heareth seeth and knoweth all the sins of man This wicked Steward before he was accused called and reprehended and brought to account was perswaded that the Lord had not intelligence of his falshood but how much was he deceiued For here the Lord saith How commeth it to passe that I heare this of thee There are three foolish and vaine conceits suggested of Satan which embolden a wicked man in the perpetration of his wickednesses 1. They thinke that the Lord neither seeth nor knoweth their wickednesses 2. Hee punisheth not straight but either delayeth long or punisheth not at all 3. If the Lord knoweth mans faults yet he concealeth them c. Concerning the first vaine conceit concerning the Lords not seeing and not knowing their sinnes how friuolous and impious it is this place doth proue for here the Lord saith How commeth it to passe that I heare this of thee The Master therefore heard it and had notice of all Although I hope that I haue spoken sufficiently of this point yet I beseech you hearken to two examples to ground you throughly in this point The first is of Dauid which committed adulterie and murther 2. Sam. 11. and presently the Lord saw it knew it and it was euill in his sight and sent Nathan the Prophet to reproue him 2. Sam. 12. who boldly layd his great sinnes to his charge The second example of Ahab that vile king of Israel and Iezabel his queene 1. Kings 21. worse then himselfe an instigatrix of his euils as Eua was to Adam when they had wrought poore Naboths death the Lord knew it and sent Elias to rebuke him To end this point in a word Apoc. 2. 3. chapt The Lord did bid Iohn write to the Angels that is to say the Ministers of the seuen Churches I know thy workes The second vaine conceit suggested of Satan is The Lord punisheth not straight nor presently but suffereth the vngodly Steward to flourish To which I answere That the pleasures of the wicked beeing taken with euill consciences neither are nor can be durable they flourish but for a time and in the middest of them are taken away Dauid a man after Gods owne heart Psal 37. saw that by his owne experience and therefore said I my selfe haue seene the vngodly in great prosperity and flourishing like a greene bay tree and I went by and loe he was gone I sought him and his place could no where be found Therefore fret not thy selfe because of the vngodly neither be thou enuious against the euil doers for he shall soone be cut downe like the greene grasse and be withered like the greene herbe For the Lord doth set them in slippery places and at last casteth them downe to desolation suddenly doe they consume perish and come to a fearefull end What plainer example to this purpose Luke 12. can bee produced then that of the rich man who in the middest of his prosperitie and worldly pleasures heard this dolefull voice Thou foole this night will they fetch away frō thee thy soule then whose shall those things be which thou hast prouided So that whereas they haue been fed fat in the great and large greene pastures of pleasures wasting their Masters goods as this bad Steward did yet all endeth in sorrow euen as the fat Oxe after his pleasant feeding commeth to the slaughter and the end of these is confusion For euen as a Snayle by little and a little creepeth vp from the root of an Hearbe vnto the top and as she goeth consumeth the Leaues and leaueth her nothing but foule and filthy slimy steps so likewise lust and pleasure if wee consent vnto them will creepe into our soules and will depriue them of all ornaments of vertue and will leaue behinde nothing but a foule filthy conscience reproach to vs and our posteritie The third vaine conceit suggested of Satan is the Lords taciturnitie For although he knoweth euery sinne when the world doth not yet for a time hee holdeth his peace and it commeth not out to the eyes of the world The impure person sinneth and so doth the Theefe and other offenders the Lord heareth of it and seeth it and yet for a time it may be neither speaketh nor punisheth But this silence is temporarie And therefore
the Psalmist truely said Our Lord will come and will not keep silence And the time also will come that euery mans worke shall be made manifest 2. Cor. 3. 1. Cor. 4. 1. Tim. 3. And the Lord will lighten the hidden things of darknesse and open the counsels of the heart and then the madnes of the wicked shall be manifested to all men This doctrine teacheth vs that the time will come when all things shall be made knowne although Satan in the meane time worke neuer so cunningly to deceiue men and sets counterfet colours and false shewes vpon euery sinfull action of man being more skilfull herein then any Dyer is in setting colours vpon his cloth For wee haue but few Dyers that can set any Dye or colour vpon a cloth and please the owner in the colour that he hath most minde vnto the Diuell can doe it in suggesting sinne to a wicked man First he plūmeth soundeth findeth mans nature vnto what sinne he is most inclined and offereth the same sinne vnto man and then he sets another colour vpon the same sinne As for example if a man is inclined to adultery and vncleannesse hee calleth the same touches and prankes incident to youth and couetousnesse he calleth honest prouision for a mans selfe and his Cyprian saith Diabolus quando decipere quenquam quaerit priùs naturam vniuscuiusque intendit inde applicat vnde aptum hominem ad peccandum inspexerit that is When the Diuell goeth about to deceiue any man first he findeth out his nature and then ministreth vnto him that sinne whereunto he findes him most inclined Gen. 3.5 6. When the Diuell went about to deceiue our first Parents he told them that they should be as gods knowing but good and euill pretending friendship vnto them and offering a pleasant fruit withall 2. Sam. 11. Dauid hee deceiued with his pleasing sinne wantonnesse Ahab vvith couetousnesse Pharaoh his heart hee hardened with lying words The Heathens with vniuersalities and antiquities To conclude no shifts no crafts no deceits but they are knowne vnto him and put in practice by him and in the cunningest fashion that may be How commeth it to passe that I heare this of thee These words as I said doe also teach that the Lord is displeased with the sinnes of a bad Steward a wicked and sinfull man For they secretly and openly doe include and carry a kinde of reprehension and increpation as though hee should say Why hast thou dealt falsely in thy Stewardship and gotten thee so ill a report Thou are worthy to be blamed for thy perfidiousnesse and treacherie The consideration whereof should make vs to flee from sinne and wickednes as from the sting and poison of a Serpent For who would perpetrate commit those things which displease his Lord and Master The Psalmograph saith The Lord doth abhorre both the bloud-thirsty and deceitfull man Againe hee saith I hate the sinnes of vnfaithfulnesse there shall no such cleaue vnto me These foure things may perswade vs that God most perfectly hateth sinne and all manner of naughtinesse 1. Comminations and threatnings in the Scriptures 2. Sinne breaketh friendship between God and Man 3. God neuer made sinne hee neuer procured it he desireth it not nor alloweth it 4. The Lords punishments inflicted vpon sinners As touching the first the Lords threatnings and comminations wee may easily perswade our selues that God detesteth sinne because he so horribly and fearfully thundereth out most dreadfull sentences against sinners such as these Mat. 3.10 Now also is the Axe put to the roote of the Trees therefore Euery Tree which bringeth not forth good fruit is hewne downe Ezek. 8.4 and cast into the fire Againe The soule that sinneth Rom 6. Rom. 2.9 shall dye the death And that saying of Paul The reward of sinne is death Tribulation and anguish shall bee vpon the soule of euery one that doth euill All which and many other such terrible sayings are true and in force against all impenitent faithlesse persons Secondly sinne breaketh friendship betweene God and Man and therefore must needs be most displeasing vnto God If two are deare friends and loue one another entirely and are loth to liue at variance If these fall at variance then we make no doubt but that that which breaketh friendship is most displeasing vnto him which forsaketh his old friend Now God is most louing kinde gracious and mercifull vnto man till sinne doth domineere and raigne in his body and then man breaking and treacherously dealing sinning and offending his God there is a present separation Esai 59.1 2 3. as Esay doth testifie Behold saith he the hand of the Lord is not so shortned but that it can saue nor his eare so dull but that it can heare But your iniquities doe make a separation betweene you and your God and your sinnes doe make him to hide his face from you and not heare for your hands are defiled with bloud and your fingers with cruelty your lips do speake that which is false and your tongue doth speake frowardnesse Note I beseech you the cause of the breach of friendship and falling out betweene God and the people Their sinnes their iniquities This is also proued by those speeches that Samuel vsed to Saul 1. Sam. 15.23 Thou hast said he cast away the words of the Lord therefore the Lord hath cast away thee Where it is proued that the cause of Sauls abiection was his owne wilfull reiection of God and his Word first Thirdly God neuer made sinne For he saw all things that he had made loe they were very good Gen. 1.31 He approueth it not nor alloweth the perpetration of it but threatneth destruction to the Lyer and Doer of wickednes For his heart abhorreth such Psal 5.4 5 6. where the Prophet speaketh vnto God thus Thou art not a God that loueth wickednesse neither shall euill dwell with thee The foolish shall not stand in thy sight for thou hatest all them that worke iniquity Thou shalt destroy them that speake lyes Psal 92.15 the Lord will abhorre the bloudy man and deceitfull As hee is righteous and void of iniquitie So hee alloweth righteousnesse and hateth sinne in euery place and person Fourthly the iust iudgements and punishments which GOD inflicteth vpon the wicked for sinne manifestly proue that he is displeased with the same Hee spared not Dauid a King and a Prophet for Adultery and Murther neither the Sichemites and Beniamites for rauishing Dina the Daughter of Iacob nor Absalom for treason nor Saul for tyrannie nor Rehoboam Iereboam Sennacherib for cruelty Herod Nebuchadnezzar Lucifer for pride Pharaoh for incredulitie and hardnesse of his heart Hee pardoned not Adam and Eua for eating a forbidden fruit and making by the same all mankinde sinners by tainture but cast them out of Paradise he spared not the poore wretch for gathering stickes on the Sabbath day Hee spared not Ananias and Saphira for lying
his power when he shall come to be glorified in his Saints and to be made marueilous in all them that beleeue Abraham in his conference which hee had with the rich Glutton tormented in hell speaketh to this purpose when he said Remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines Luke 16 25. now therefore is he comforted and thou art tormented The fourth reason standing for a proofe may be drawne from Christs glory that as he was dishonoured at his first comming in the flesh wonderfully abased disgraced and humbled so at his second comming hee shall appeare in glorie Matth. 25.31 The fift reason which the ancient Father setteth down in stead of a proofe is probable and it is taken from the Rainbow in which are two colours ceruleus seu aqueus color purpureus seu igneus color The gray and watrie colour and the purple or fiery colour Ceruleus seu aqueus color indicat mundum aquis diluvij perijsse eo modo nunquam deinceps deleturum iri That is the gray or watry colour doth shew that the world perished with the waters of the Flood and neuer after shall be destroyed after that manner That is proued Gen. 9. where it is said That God set the Rainbow in the skie as a true externall signe that the earth shall neuer be ouerflowne againe with the waters of a Floud Now the other colour purpureus seu igneus color significat mundum deinceps in extremo iudicio igne transiturum That is to say The purple or fierie colour doth shew vnto vs that the world hereafter in the last Iudgement shall passe away and be purged with fire And this is proued and will fall out true 2. Pet. 3.7 The sixt is the horrible promulgation of the Law in mount Sinai in thundring lightning and flames of fire threatning most horrible punishment to the offendours and inforce withall the maledictions and tortures denounced in the same against all impenitent persons and infidels which doth proue that there is a day of Iudgement and account For whereas these wicked ones rather flourish here then receiue punishment there must needes bee a iudgement and account taken of these delinquents and another life that those things that God hath spoken may take true effect that the fulfillers of the Law which are the faithfull in Christ may haue life and the impenitent transgressours death eternall For the Lord knoweth how to deliuer the godly out of temptation 2. Pet. 2.9 and to reserue the vniust vnto the day of iudgement for to bee punished And according to this a mans conscience doth minister many times feare or hope vnto him according as his deedes haue beene Ouid. Fast pri Conscia mens vt cuiquè sua est ita concipit intra Pectora pro meritis spemque metumque suis Lastly diuers signes and tokens of the last Iudgement which were foretold of the Prophets of Christ and the Apostles that should goe before this Day and time of account are accomplished And therefore there is a day of Iudgement and an account 1. Pet. 4.7 Mat. 24.33 and it is at hand These predictions and foresignes are most set downe Math. 24. where it is shewed that there shall be many false Christs and false prophets many heresies errours and sects Which we see to be true not onely among the Romanists and Rhemists but euen the more is the pitie many sectaries and factious persons arise among our selues Againe we haue had warres and rumours of warres Moreouer there haue beene famines pestilences and earthquakes and that within our times that are now liuing wee need not seeke for further proofes nor examples for if wee would we might haue many To speake of signes in the Sunne Moone or Starres coldnesse of charitie and the rest would make me too tedious therefore I will leaue them and many other foretellings as apparent truthes already fulfilled and yeelded vnto of all them that are true and settled Christians Onely let me begge of you that are Readers of this Treatise to hearken to the vse of my doctrine wherein I will be so briefe that my beginning and end shall almost be knit together First this doctrine auaileth to confute Epicures and Atheists and mockers of this doctrine of Christes comming to Iudgement to take this accompt who say as the Apostle hath 2. Pet. 3. Where is the promise of his comming For since the Fathers died all things continue alike from the beginning of the Creation 2. Epist 3. These the Apostle ouerthroweth by two reasons First in that the false mockers say that all things continue alike since the Creation hee proueth it to be false by the Floud in the daies of Noah Verse 5. For this they know not saith he and that wilfully how that the heauens were of old and the earth consisting of the water and by the water by the Word of God by the which thing the world that then was perished being then ouerrunne with water Secondly he sheweth the manner of the purging of the world in the day of Iudgement by fire saying But the heauens and the earth which are now be kept by his Word in store and reserued vnto fire against the day of iudgement and perdition of vngodly men Therefore all things haue not neither will continue alwaies alike and yet these wicked Atheists as heretofore so still perseuere in their wicked course of life and incourage one another to securitie and pleasures Esa 56.12 they say Come let vs take wine and we will fill our selues with strong drinke and to morrow shal be as this day Wisdom 2. and much more abundant They say Come and let vs enioy the pleasures that are present and let vs cheerfully vse the creatures as in youth let vs fill our selues with costly wine and oyntments and let not the flower of life passe by vs. Let vs crowne our selues with Rose-buds before they be withered Let vs be partakers of our wantonnesse let vs leaue some tokens of our pleasures in euery place for that is our portion and this is our lot These men liue rocked and lulled in the cradle of securitie as though there were no death certaine no account to bee made no hell at all Which thing the Poet lamented when he said euen mournfully Eheu sic viuunt homines tanquam mors nulla sequatur Et veluti infernus fabula vana foret Heb. 9.27.28 But let these men consider that as it is in holy Writ it is appointed to all men to die once and after death commeth iudgement and that the carelesse and bad Steward must come to reckoning And as the Wise man hath God will call man to account for all these things for all these fooleries and sinnes Secondly this doctrine auaileth to comfort the godly afflicted Erit olim viciscitudo there wil once be a change Their sorrow will once bee turned into ioy eternall All teares once shall be
or rather some other Elias of the Rabbins because it is not found in the sacred Scriptures but in the Thalmud of the Iewes hath set downe his opinion thus Sex millia annorum mundus durabit deinde conflagratio that is The world shall continue sixe thousand yeeres and then burning makes an end of it And because of sinnes which shall be many and great some yeeres shall be wanting Irenaeus the Martyr was of the same mind these are his wordes Quot diebus factus est hic mundus tot millenarijs consummabitur nam mille anni apud Dominum quasi dies vnus Psal 90. and 2. Pet. 3.8 Now all things were finished perfectly in sixe dayes and the seuenth day was a time of rest Therefore the consummation of all those things shall be in the seuen thousandth yere the perpetuall Sabbath the euerlasting rest This is their fallible collection and conclusion altogether repugnant to the Scriptures The greatest reason or rather shew of reason that made Elias and Ireneus and their followers to erre was for that they vpon these words A thousand yeeres are with the Lord as one day doe say that the world was made in sixe dayes and the seuenth day was a day of rest therefore the world shal stand and continue sixe thousand yeeres and in the seuenth thousand shall be the consummation and end of all In very deed I must needs confesse that these men were learned But Bernardus non vidit omnia neither these men for in my opinion herein they were deceiued in that they thought that in eternall life in the world to come with God were spaces of times yeeres dayes and houres as well as with men in this mortall life which is not true for in heauen I meane not the aereum Coelum ayrie heauen conteining the space from vs vnto the Firmament nor coelum coelatum the engrauen heauen which I so call because it is as it were ingrauen and enameled with glorious lights the Sunne the Moone and the Starres but the heauen which is called of the Philosopher Empyreum but by Diuines in Scripture the glorious Heauen of heauens or Heauen aboue the visible heauens wherein is our Sauiour the Angels and glorified Saints In this are no spaces nor seasons of yeeres dayes moneths houres or other times which thus I proue because there is no Sun nor Moone nor Stars nor no vse need nor necessitie of any of them For the claritie and brightnesse of the Lord shineth there There is no night no Clockes nor Dyals nor Watches How then is it possible for a man to know the spaces of times there Wherefore in the life to come a thousand yeeres are as one day and one day as a thousand yeeres The Psalmist therefore well said A thousand yeeres in thy sight are but as yesterday Psal 90.4 seeing that is past as a watch in the night Againe there is so much ioy in heauen that for the greatnesse and pleasantnesse thereof a thousand yeeres seeme to be but one day But in no wise can it be hereby gathered that because in sixe dayes the world was made and in the seuenth was rest that therefore the world shall continue sixe thousand yeeres and in the seuenth shall be a perpetuall rest and Sabboth and an end of all and so a certaine time knowne Besides the maintainers of the opinion abouesaid there are others which haue taken vpon them to ghesse at the yeere when there should be an end of all things In this number are they which thought that the end of the world shall be in the yeere from Christs birth 1656. because there were so many yeeres from the creation of Adam vnto the Flood and the rather they haue so supposed because our Sauiour and Saint Peter doe compare the times of the Floud Mat. 24. 2. Epist 3. and of the fire in the last day together Wheras therefore from the Creation of Adam vnto the Deluge were 1656. yeeres and sixe dayes they collect that there shall be so many yeeres vnto the last Iudgement when the World shall bee purged by fire Some thought that it should bee in the yeere 1588. among which number was Regiomantanus who left to the world certain Verses shewing his too farre reaching opinion Which Verses are these following Post mille expletos à partu Virginis annos Et post quingentos rursus ab orbe datos Octo gesimus octauus mirabilis annus Ingruet is secum iristia fata trahet Si non hoc anno totus malus occidet orbis Si non in nihilum terra fretumque ruent Cuncta tamen mundi sursum ibuâ—t atque deorsum Imperia luctus vndique grandis erit After one thousand yeeres full explere ended And fiue hundred more vpon the same And eightie eight iust added From the Virgins birth without all staine A wonderfull yeere shall come vpon And dolefull deaths shall follow on If not this euill world this yeere With Land and Sea decay Yet all the Empires euery where Assuredly shall sway And mourning much will follow Albeit beloued Christians there was some shew of alteration that yeere yet many that are here liued then and all can speake by experience that in this matter of the last Iudgement Regiomontanus was deceiued as vvell as others and although there were some shew of troubles yet GOD bee thanked the feares were greater then the harmes and we that liue can relate the same to Gods glory who mercifully and miraculously protected vs making the Seas and Windes to fight for vs and to get the conquest that all the praise might be the Lords Some would haue the time to be certainely knowne or very neerely pointed at because our Sauiour saith Behold the Figge-tree and all the trees Luke 21. when they shoot forth their buds yee beholding know of your owne selues that Summer is then nie at hand So likewise yee when yee see these things come to passe bee yee sure that the Kingdome of GOD is nigh This similitude teacheth that as when vvee see Trees begin to budde then we know assuredly that Summer is nigh So when wee see and know these things performed that the Euangelists haue by the Spirit of GOD penned and set downe and our Sauiour foretold and which Daniel prophesied of then wee may assure our selues that the day and time is neere at hand but we cannot out of these words gather the particular and certaine time Againe men should consider that our Sauiour spake by a similitude which illustrateth but proueth not any set time knowne to man In very truth I confesse that the time of the last Iudgement may be knowne quod ad genus that is that certainely it will come but it cannot bee knowne quod ad speciem to wit as touching the houre day moneth and certaine yeere I therefore assure my selfe and I beseech you all bee so perswaded that no man knoweth the certaine time the very day nor houre of the Lords comming
of fire This doth Iames teach vs saying Iam. 5.1 2 3. Goe to now ye rich men weepe and howle for your miseries that shall come vpon you your riches are corrupt and your garments are moth-eaten your gold and siluer is cankred and the rust of them shall be a witnesse against you and shall eate your flesh as it were fire Ye haue heaped vp treasures for the last dayes How foolish then are greedie couetous men Rom. 1. which heape vp wrath against the day of wrath and of the declaration of the iust iudgement of God Mat. 5. How much better were it for them to lay vp treasures not vpon earth where the rust and moth doth corrupt and where theeues breake thorow and steale but rather to lay vp treasures in heauen where neither rust nor moth doth corrupt and where theeues doe not breake thorow nor steale Fourthly a mans conscience shall witnesse with him or against him as the Apostle doth testifie Rom. 2. speaking thus of the Gentiles When the Gentiles saith he which haue not the Law doe of nature the things conteined in the Law they hauing not the Law are a law vnto themselues which shew the effect of the Law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing at the day when God shall iudge the secrets of men by Iesus Christ according to my Gospel Note I beseech you the Apostles words He saith That the conscience of the Gentiles shall beare witnesse and he telleth when she shall doe this to wit when God shall iudge the secrets of men by Iesus Christ meaning the day of Iudgement But that I may speake more plainely note I beseech you beloued Christians that as mens doings are two-fold good or bad They are good which proceed from faith and are agreeable to the Law of God and they are euill which proceed from infidelitie and are repugnant to the Lawes of God So the motions of mens hearts are two-fold either ioyfull which concomitate good deedes or sorrowfull which alwayes accompany euill deedes Hereupon it commeth to passe that one Conscience may bee called good another bad Omnis Conscientia cum scientia Now a good conscience is a ioyfull motion of the heart arising from a certaine knowledge of wel-doing or it is the iudgement of the mind grounded vpon knowledge concerning a mans good deeds ministring ioy vnto him Hereupon Paul said Our reioycing is this the testimonie of a good conscience 2. Cor. 1.12 Paul bended his wit and will and laboured earnestly to haue a good conscience towards God and man and he had such an one and with it could truly say I am pure from the blood of all men And further at his end his conscience so comforted strengthened and emboldened him that he without any scruple or hesitation 2. Tim. 4.7.8 said I haue fought a good fight I haue finished my course I haue kept the faith c. A good conscience makes a merrie heart whiles wee liue makes vs to sleepe more quietly then if we layd our heades on a Doune-pillow and when death approcheth she causeth man not to feare to die and then will not forsake him when all worldly vanities and shadowes vanish fade away and yet she wil doe him the best seruice that she can shee will plead for him and witnesse with him O what a treasure is a good conscience She is as it were mount Tabor a glimpse of glory vpon earth a comfortresse of thy heart at the houre of death and a faithfull friend and witnesse to stand by thee at the day of Iudgement when thou shalt haue most need But an euill conscience is in this world as it were an hellish Hagge an infernall Furie euer tormenteth man followeth him she alwayes keepeth a true record of all mans euill thoughts words and workes troubleth man with direfull suggestions and temptations she is neuer at peace and quietnesse she bringeth man to destruction as it may appeare by the examples of Cain Iudas Arrius and many others and yet she hath not done but continuing an enemy at the last Day will witnesse against a man all his sinnes his swearing forswearing lying stealing iniuries oppressions and all other his workes of the flesh and darknesse She will not nor cannot forget them For all mens faults are so perfectly knowne vnto her and so firmely impressed in her that shee is compared to a booke a booke of remembrance wherein all things are so perfectly recorded that they cannot be forgotten Reu. 20 12. Iob saith Thou hast sealed vp our sinnes in a bagge to shew the exact and strict kind of keeping of them against that Day of account So that not an euill thought not an euil word not an euill deed can be forgotten they are all so surely recorded and the time of opening this booke and reading them ouer to the hearing of the world is the day of Iudgement For then all mens faults shall be knowne and in them that haue offended they shall be punished Foolish men and women think that all their wicked thoughts all their idle and euill words passe away with the wind but it is not so for in this booke they are written and recorded and once the booke shall be opened and thy secret sinnes discouered Now if we come to the liues of men and women alasse they are most wicked they are nothing else but a continuall practice of sinne Well let vs labour to keepe a good conscience an vnblotted and vnblurred booke and then we shall preuent and escape the danger The booke and touchstone of the triall The Booke and touchstone whereby all our thoughts words and workes shall be examined and tried is the Word of God it is I say the Rule and Line by which they ought to be leuelled squared and wrought by The Apostle Paul saith Rom. 1.16 That at the day of Iudgement God shall iudge the secrets of men by Iesus Christ according to his Gospel he meaneth that Gospel whereof he was a preacher not an authour Our thoughts words and workes must be tryed by the Word of God If therefore our thoughts words and workes are not agreeable to the Word of God to Gods rules and commandements they are as odious distastefull and vnpleasing vnto the Lord as the offering vp of brused things were in the time of the Law Therefore let the Word of God O man be a lanterne to thy feet and a light vnto thy pathes that thou mayest not wander out of the old ancient wayes of the Lord but goe the straight wayes to Heauen alwayes directing thy steps by this Word of God When the poore wretched sinner accused by his own thoughts is found culpable in his words and workes and is conuicted by euident and plaine testimonies as before because he made no conscience of his wayes and neuer directed his goings according to the Word of God behold in what lamentable