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
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.
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
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
thy seruice to thy seruaunts Blesse vs in this part of thy seruice prayer and thanksgiuing to thee and Because none are to meddle with anie part of thy seruice but thy called seruants good Lord bestow that grace vpon vs that we feele more and more our effectuall Calling before wee presume to come neer thee becaus each duty is to be done by and in the name of thy sonne we confesse that till our ingraftment into him by grace the appreheÌ„sion of faith through thy spirit our effectuall calling doth not appeare so that if we waÌ„t faith thy spirit we must not intrude our selues into thy sight but our attendaÌ„ce is vpon the diuell and thou wilte not part seruice with him O Lord in the weaknes of faith we presume accept of vs be in the middest of vs thou hast strongly vs called to obedience in this and all other things by worde and worke it is a dept therefore to be rendered heare of vs Lord receiue it we confesse our sinns haue driuen vs far awaie they are many and great thy Curse is the due of them to our shame we confesse we haue beene warned and yet since warning against our knowledge and conscience of forgetfullnes weaknes and sometime of frowardnesse we haue of our naturall inclination as lightly esteeming thee thy law transgressed offeÌ„ded Nowe Lord albeit wee can destroy our selues yet we Cannot saue our selues wee intreat thy Ritch mercy for our pardon our sauiour Iesus Christ for our ful satisfactioÌ„ Lord in that mercy pardon vs in Iesus christ be coÌ„tented wel ple-w t vs for former conceiued displesurs forget theÌ„ in the multitude of thy coÌ„passions remoue theÌ„ with sin of al kinds the cause of them and so iustice being answered thy wrath appeased hel gates shut a conquest assured Let vs walke in the coÌ„fort of this peace yea in holines assuraÌ„ce of it as we haue lost all by that life rule of sin so we pray that let vs find our selues restored by the death and captiuity of sinne let our vnderstanding be lightned let our memory be sound let our wills be holy let our affection be honest let our conscience be tender and ready to euery good exhortation let our apetites be sober let vs be free from bondage to prophanenes in al our faculties in all our liues at all times and in all places let vs perseuer striue and ouercome Let vs be armed and watch let vs heare read and pray let vs meditate and study in thy loue let all sad motions and passions be examined and if ill suppressed let vs resigne al our bodies and soules holinesse vnto thy seruice Let vs not want that we ought to haue let vs not haue that we ought to waÌ„t or that is good to be wanting Lord let vs shew mortification in al our behauiour Let the life of righteousnes appeare in all our actions inward and outward secret open Let vs Regard our callings the duties belonging to the same Let vs haue grace to finde out all the sound and peculiar Euidence of thy kingdome let vs determine to keepe thy word let vs vowe it whatsoeuer standeth in the waie O Lord be our keeper in our waies this day and for euer looke from heauen vpon thy whole Church euery member of it militant that hath neede of the prayers of thy saintes especially this part of it where we liue and aboue euery particular member Lorde let it please thee to regard our Soueraigne Lord the Kings Maiesty with his Queen the noble Prince of Wales their Son with the residue of that Royall issue haue an eie deare Father to his Maiesties honorable priuy Councell to councell them and to the trusty nobility to sanctifie them and to all subordinate maiestrates of City and Cuntry to be the God of gods among them and to stir them vp to stand in the gap and to take thy part against the Diuell and his and to animate them blesse them hereunto and to guide them Let thy word haue a free passage let all lets be remooued let the piller and cloude of protection further it night and day· Let all that are able and willing to help in Macedonia be called in and countenaÌ„ced let knowledge heale painfulnes a godly life appear in all thy ministers Let hearing and obedience meet in all thy people becaus few preferred by thee doe prefer thee before their chiefe ioyes O Lord turn their harts as they beloÌ„g to thee let generall consideration hee had of the beneaÌ„ts thou bestowest to mooue the hearts of al high and low to put to hand to help thee against Anti-christe and the diuell and let the corrections of thy hande especially that heauy rod and stroke of the pestilence continued and greatly spread through the kingdome this foure yeares be stayed let there be an humiliation proportionable generall earnest true vnfained without delay Least thy angell haue his commission inlarged not onely to kill hundreds but thousands as not long since not onely thousands but millions O Lorde stop yet the mouth of our cheefe crying sins in the howse of Dauid in the house of NathaÌ„ in the house of Leuie in all the howses of Iudah let a search bee made good Lord for Achan for Ionas that our state may be calme and the Epha sent into Shinnar Lord help thy church in all places and in all things let Babilon fall let the Iewes come on let all them be as Meroz that haue ill will and no good will to Sion Amen Euening Prayer O Rich God infinite in all goodnesse we presume again to resort to that ouerflowing fountain Lord turn vs not awaie though we be fools like thy seruant Gedeons Armie that we cannot tell the fittest way to take in the sweetnes of thy goodnes yet accepte of our weaknes because that good minde and harte we haue thou art the author of it thou hast called and beckned vs to thee now we are come to know thy good plesure to beg from thy liberality what shall please thee thy doâ—e of mercy is euer open to thy saintes and thou fittest as Abraham at the dore to entertaine poore weary and heauy loaden ones and we know thou hastest to meet vs to do vs good like a good God according to thy accustomed goodnes we are therfore confidently comforted that in this that the least soule-whispering of an adopted child is as odours to thee though it be silly and as the chattering of Ezechiah O Lord we willingly confesse to thy praise that thou hast hearde our praiers offered to thee in the morning we haue through thy mercy fared well this day in soule and body not withstanding the spight of Satan the malice of our sinne the pestilent enmity of corrupt nature and the enuy of the world and the deceits of others among whom we dwell O prouident kind Lord and Father we haue
brought thee for it the best Lamb of our flock euen all hearty praise and thanks purpose of better seruice that we can and this dipped and drenshed in heartmelting and in Iesus Christs merit and reconcilement we beseeche thee testifie thy acceptance by addition of mercy in detraction and multiplication of it and let vs obteine the tast feeling of this this nighte following and all our life time repent thee not go forward with vs for Christs sake regard not the outstartings of soule or body against thy mind in thy presence but let thy righte hand of infinite compassion cast them as a milstone into the deepes of our Christs satisfaction and attonemente and let our euidence be alwais kept by grace from dimnesse or blurres of our weaknes that our saluations enemies may not so much as dare to dispute with vs about our pardon and election O Lord let thy spirit watch within vs let thy ministring spirits attend without and about vs being poore heyrs of saluation What Sathan hath purposed confound it what sin hath deserued preuent it what thy mercifull maiesty sees to be good let vs haue it for Christes sake let our sleepe be quiet and not excessiue let our health be continued hold thy hand ouer vs let no commission bee granted against vs let euery thing bee set in order because our date is vncertain the place of our ende vnknown if our lease of life last till morning in that shall appeere to vs that thou wilt bestow another day of grace vppon vs. O Lord wee promise before thy Maiesty that wee will by thy grace striue to the vttermost period of our strength to serue thee Lord remember vs let vs see a besome made put in a strong hand for the wicked and wickednes and let vs see still the vine planted by thy own hand to flourish and all the walls of it to stand and not to fall nor the leaste breache to be made let it not be said that the Fore shall with going vpon it cursh it O Lord to this end preserue our captain the Kings maiesty and all about him for euer and keep his heart in thy hand the hearts of all Christian Kings gouernors people that a ioyfull succes may be seen to thy true religion church among vs in all the world and so with humble thanks we cease To thee be all honor and glory for euermore Amen Amen A thanksgiuing for our late deliuerance O Lord it is good to giue praises vnto thy name prayse is comly but thou art so infinite in deseets that our praises are all short yet being true and new according to fresh and admirable benefits receiued they are as incense to thee but when praises are not rendered in the due place it prouoketh thee to fury yea to sweare that we shal perish for all them hereafter and in wrath thou wilt say that which perisheth let it perish I will neuer put to hand to helpe O Lord iustly mayst thou say so to vs for we haue him woÌ„derfuly preserued by thee as Israel in Pihahiroth as Dauid in the Prophets schoole as Daniell in the Lions denne wee haue seene the axe lie at the roote of our greatest Cedars as thou woldest haue them no couering for vs any longer but let the sunne and stars to pearce with vs as by withering Ionas Gourd O Lord often hast thou bewrayd the malice of the popish crue the venoÌ„ of all that brood that for the time we haue been swallowed vp with thy goodnes in the soul rauishment we haue promised but after not paying our vows for sinne thou hast bin wors combred with vs then before good Lord vpon our confession grant vs remissioÌ„ mercifull acceptation if thou studest true thankfulnes but in ten or a few Lord receiue it and regard not the rest let the righteous deliuer the rest so take all glory that can be giuen thee from al the braÌ„ds that haue bin pulled out of the fire let al addresse theÌ„selues to bring presents to thee that art to be feares so let our king be kept with his thine A praier comprehending the matter of the last iudgement O Blessed Christ Iesus hasten to the last worke of thy mediation to iudgement yea the last iudgement and because that cannot bee till thou haste sealed all thy elect with the seale of Gods iron O Lord hasten that worke and to this end powr thy spirit plentifully vpon ministers and people worke euery good worke that may further the building of thy Church let all Christian Kings cast their crownes before the Lamb and bee willing to lick the dust of thy saints seet let them be deuoured with a zeale of thy glory let thy word spreade into more countries and nations let Babilon fall let it be a cage of vncleane birds let not the noyse of a mil be heard any more in her Let the Iewes be graffed in again as thou hast promised euen all thy elect among them let prayers be made for them Lord heare thou in heauen the place of thy habitation and let all thyne haue grace to thinke of the last trumpet sounded to wake the dead Let vs remeÌ„ber the chaÌ„ge of heauen earth that fire shall consume them Let vs Resolue here is no place of any loÌ„g abode Lord let vs not defer put of our repentance for thou wilt come wilte not carry and as a theef wilt thou steal vpon the reprobates when they are either â—leeping or beating their fellows O Lord let it please thee that we may take heede of the company and conuersation of the vngodly or of any neuer so neerely vnited vnto vs in the flesh Becaus lord thou knowest that then two shal be in a bed one taken and another refused and that thou hast saide that it shall be then a blessed state to be found dooing our duties blessed christ that shalt come in glory to iudge both quick dead at thy appearance and in thy comming thy seat is said to be great to containe such a personage of Maiesty no greatnes shall appeare to be comparable to thine and as thou art greate so thy throne is white for euery one shall haue iustice of thee O Lord let vs take mercy while the date of it lasteth for then the daâ—e of it will be out Iustice without partiality must take place O Lord arme vs in the time of mercy that wee may stand in the day of Iustice when the wicked that now â—augh shal too late weep wheÌ„ the heauen earth in their present but shall run away neuer be fouÌ„d again in the fashioÌ„ O good lord what wretches are wee then to stand vpon merit when as the sun is not clear in thy sight especially considering no Euasion can be made from thy presence without chaÌ„ge which shall be to late our merciful christ our greatnes now if we be fouÌ„d ill will not profit
This is the seuenth article of our faith to beleeue that Christ shall come from heauen to iudge the quick and the dead by the deade all those are to bee vnderstoode that shall bee found dead at the second comming of Christ by the quicke all those are to bee vnderstoode that shall bee found liuing at that his second comming Augustine in his Enchirioson to Laurentius chapter 55. sayth that this article may bee expounded two wayes eyther by the dead sayth be may be meant those that shall be found corporally dead by the quicke those that shall be found corporally liuing at Christs comming or saith hee by the dead may bee meant those that bee dead in sinne according to that in the Gospell of Matthew Let the dead bury their dead and by the quicke those that be dead to sinne and liuing by faith according to that of the Prophet Abacucke the iust shall liue by faith But this exposition is not agreeable to the simplicity of the Creed Yet notwithstanding true it is that both the godly and the wicked shall come to iudgement for by the power of Christ all men shall be raised vp the holy Angels with the greate sound of a Trumpet shal be sent forth into all the world and they shall gather togither the elect from the fowre quarters of the earth from one end of the heauen to the other Then shall Christ separate the electe from the reprobates the wheate from the Tares the come from the cheffe the Lambes from the Contes the iust from the vniust So that you see that the godly and the wicked yea all men whatsoeuer shall appeare before Christs tribunall seate and giue an accounte of themselues and for themselues to the terrible Iudge Ob. Som not withstanding may obiect against this doctrin deliuered and say as it to in Iohn That bee that beleeueth in Christ shall not be iudged or shall not come into iudgement and so by consequence all men shall not bee iudged Ans To which I answer that iudgment in that place of Iohn as in many other places of sacred scriptures is taken for condemnation in which sense true it is that bee that beleeueth in Christ Iesus he that is ingrafted into Christ by a true and aliuely faith he that is flesh of his flesh bone of his bone one with Christ and Christ with him by the spirituall coniunction of the Church with CHRIST this party shall not come into iudgement sâ—â—l Condemnationis that is of Condemnation in iudgement he shall not bee confounded condemned or ouerthrowne but he shall come in iudicium absolutionis that is Into the iudgement of absolution In iudgement hee shall stand out hauing on the white Robe of Christs righteousnesse and beeing couered with the wedding garment of Regeneration The trueth of which doctrine the Preacher affirmeth saying GOD will iudge the iust and the vniust The iust vnto saluation and the vniust to damnation Seing then that all must be brought to iudgement let no man thinke with himselfe that it may be possible for him to escape this dreadfull day whither shall hee flie from the presence of the Lord If he ascendeth vp to heaueÌ„ God is there if hee goe downe to hell God is there also if he take the wings of the morning and she to the vttermost parts of the sea God will finde him out there also For God is euery where hee is in heauen by his glory hee is vppon the earth by his mercy hee is in hell by his iustice God is vbique nulquam he is euery where by his power and wisedome but no where in respect of circumscription of place being a spirit In earthly and terrestriall courts a man may haue his proctor but then wee must volentes nolentes whether wee will or no personally appeare and pleade for our selues In terrestriall courts bribes many times blind the eyes of the wise and for a little greasing the fist of the Magistrate many times small faults nay by your leaue greate and scandalous crimes may be winked at but at this great court of heauen the Iudge will not be partial to any for God hath no respect of persons hee will execute iust iudgement vpon all men as the Psalmographer speaketh VVith righteousnes will be iudge the world and the people with equitle Bribes friends intreaties bowlings cries lamentations nothing wil then preuaile but a pure heart and a spirits vpright yea the damned in Hell confesse the same quid profuit nobis superbia quid diuitiaruÌ„ copia what hath pride profited vs or what hath the pomp of riches done vs good alas these cannot saue our soules Let the Atheist therfore mock God neuer to blasphemously let the Sadduces brag of no resurrection no Angel no spirit neuer so schismatically let the Epicure slug that cursed Epitaph of Sardanapalus neuer so beastly Ede lude bibe charum praeseÌ„tibus exple delicijs animuÌ„ post martem nulla voluptas that is Eat drink play be merry live in al kind of plesure for after death there is no pleasure Yet notwithstanding let all these miserable wretches know that there wil come a day and the a dismal day wherin they shall giue an account of euery idle word Alas lamentable world that men shoulde thus murther their dearest darlings I meane their soules which Christe hath holden so dear that men should with Esau sel their birthright and heritage of heaueÌ„ for a messe of pottage of worldy pleasure that men shoulde delight in wallowing with the sow in the myre of sin and with the dog in swallowing the vomit of iniquity so purchase to their souls and bodies euerlasting torment in the lake vnquenchable whereas they should aboue all things seeke the kingdome of God and the righteousnesse therof that they mighte haue heauenly mansions at the great day of account Let euery Christian therfore bewayle the wickednesse of this world lament the iniquity of these dates least it bee saide of vs as of the carelesse and gracelesse Christian Cadit afina est qui sublenet perist anima nonest quirecogitat If an asse falleth vnder his burthen there be some that will diligently helpe it vp againe but if a soule perish no man regardeth it Men are like the horse asse mule that haue no vnderstanding the more is the good mans griefe Dauid his eyes gushed out into riuers of water because men kept not gods law The prophet Ieremy crieth out on this maÌ„ner My belly my belly I am payned euen at the heart I cannot be quiet becaus my people is a foolish people they are wife to do euill but to doe well they haue no knowledge That godly Matrone Monica saiâ— Augustine mother wayte daily and prayed for her sonne a conuersion for hee was before his conuersion a Manichâ—e So likewise it is the duty of euery Christian to desire the conuersion of their
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
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
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
his speach vpon his death-bed Egredere anima agredere quid times quid dubitas that is Goe forth O soule goe forth why art thou afraid why doubtest thou thou hast serued Christ these seuentie yeares art afraid now to depart If these holy men were afraide of this terrible day how oughtest thou O sinner that art defiled with sinne from top to toe that hast not serued thy God as thou oughtest one daye in 70. yeares how oughtest thou to quake and tremble if the iust shall scarce bee saued where shalte thou poore wretch appeare If the people of Israell trembled at the presence of God on mount Sinai when the Lorde gaue vnto them his lawe and as a Scheolemaister read a lecture to all the world how terrible will his presence bee when hee shall come and exact this lecture at thy handes howe thou hast conned the same If Iohn and Daniel at the sight of a mild Angel fel vpon the earth as dead how shalt thou poore sinner indure the presence of this terrible iudge If Haman could not abide the angrie countenance of King Ahasuerosh how shalt thou O wicked man abide the angrie countenance of this frowning iudge If Adam for the commission of one sinne ranne from god in greate feare and hid himselfe behinde the bush whither shalt thou O sinfull Adamite that haste committed as many sinnes as starres in skye as haires on head and sands by sea Immò horum numerus numero non clauditur vllo Yea the number of them is not to bee numbred whither I say shalte thou desire to runne and where shalte thou wish to hide thy selfe from this terrible iudge O saith Augustine mallent impii esse in inferno quà m videre faciem irati indicis The wicked had rather be tormented in hell than see the face of this feareful iudge Then shalt thou cry to the mountaines Cadite super me Fall vpon mee and to the hilles Abscondite me à facis sedentis super thronum ab ir a agni id est Hide mee from the face of him that sitteth vppon the throne and from the wrath of the Lamb. Then shall the booke bee opened videlicet the euidence of thy workes in this life recorded freshly in the testimonye of thyne owne conscience and in the true and infallible memory of Gods eternall wisedome then shall thy sinnes bee sett in order before thyne eyes heauen and earth shall witnesse against thee yea thyne owne conscience shall condemne thee and conscientia est mille testes Thy conscience is a thousand witnesses to condemne thee The Diuell shall pleade hard most pitifull wretche for thy soule and body accusing thee on this manner O iudex iustissime O most iust iudge thou hast in the aboundaunce of thy loue suffered many tormentes of hell vpon the Crosse at Golgotha for the redemption of this wretche thou hast offered him times innumerable redemption iustification and endlesse happinesse yet neuerthelesse hee hath despised thee and hated thy instruction and hath chosen rather to followe mee then thee rather to walke in iniquity after my example then in holynesse of life after thyne hee hath chosen to bee my seruant rather than thyne therefore what remayneth but that thou shouldest refuse him that refused thee and that I should receiue him to euerlasting torments that hath hitherto serued mee When thou poore soule shalte heere this pitifull Plea and confesse the same to bee too true what shall become of thee or whither shalt thou turne thee for comfort Alacke alacke thou shalt haue no hope of saluation for aboue thee thou shalt see the iudge angry with thee for thy sinnes and the blessed Angels reioycing and laughing at thy destruction benethe thee thou shalt see hell open and the fierye fornace ready to receiue thee to torment on thy right hand shall bee thy sinnes accusing thee on thy left hand the diuells readye to execute Gods iudgements vpon thee within thee shall lye thy conscience gnawing without thee the damned crue bewatling on euery side fire burning and then shalt thou receiue this lamentable sentence Goe from mee ye cursed into euerlasting fire which is prepared for the diuell and his Angels Euery one of these wordes are able to cut thy heart a sunder Go from me hitherto I haue beene a Father to thee I haue bestowed many comfortable benefits vppon thee I haue had great care of thee but now goe from mee into torments inexpressible where thou shalt cry vnto mee but I will not beere thee in torment shalt thou lye comfortlesse in hell thy torment shall bee endlesse I will put a gulfe betweene thee and mee to make thy torments remedilesse thou shalt bee dying alwaies yet neuer dead thou shalt seeke death but neuer finde it thou shalt bee burning alwaies yet neuer burnt to death thy meate shall bee griping hunger and famine intollerable thy drinke shall bee lakes of fire and brimstone thy musicke shall bee howling and roaring of crying Diuels and weeping wayling and gnashing of teeth Yee cursed thou hast beene called hitherto by renowned and glorious titles as Prince Duke Noble Reuerend Maister c. but now thou shalt haue an other title thou shalt be called cursed cursed shalt thou be of God whose curse is panarum inflictio id est punishment cursed shalt thou be of all the blessed Angels in heauen whose curse is conscientiae cruciamen id est vexation of thy conscience cursed shalt thou bee of all the diuels in hell whose curse is poenarum executio id est the execution of thy punishment prescribed according to that of the poet Minos examen Radamanthus dat cruciamen tertius heu frater tertia iura tenet id est One diuell rippeth vp thy examination another diuell tormenteth thee the third is not behinde to adde one torment to another vppon thee Cursed moreouer shalte thou bee of all the damned crue whose curse is poenarum aggrauatio id est the augmentation of thy torment thus cursed shalt thou bee of all thinges for euermore Jnto euerlasting fire O miserable torment there were some comforte to the damned soule if these torments should haue end but that shall neuer bee O miserable wretche thou shalt bee bound hand and foote and cast into this euerlasting fire in respect of which fire all earthlye elementall fire is but as fire painted on a wall thy tormentes shall be endlesse easelesse and remedilesse Which is prepared for the diuell and his Angells Heauen was prepared for thee and not Hell thou wert borne to glory and not to torment but because thou hast chosen to followe the Diuell and not mee therefore Goe from mee yee cursed into euerlasting fire which is prepared for the diuell and thee his wicked Angell where thou shalt lye weeping and wailing and gnashing of thy teeth for euermore The consideration of these things shoulde stirre vp euerye Christian to looke about him to
transmigration of Babilon to the comming of Christ in the flâ—sh the sixth from the comming of Christe in the flesh to his comming againe to iudgement So that according to his prophecie wee liue in the last age which last age â— called of Iohn hora extrema or hora nouissima the laste hourâ— but how loÌ„g this last houre doth last he that is α and ω the first the last the euerlasting God alone doth know The Hebrewes they boast of the prophecie of Eliah a great man in those daâ—eâ— hee prophecied that the worlde should last 6000 yearâ—s 2000 before the law 2000 vnder the law and 2000 from Christ to Christe If this his prophecie holdes true the world cannot last 400 yeares for since Christe his comming in the flesh it was 1606. at Christes tide last hast according to the computation of the Church from time to time But leauing men and comming to the Scripturs which cannot erre for HumanuÌ„ est errare Man may yea and doth many times erre Sainte Paule saith to the Corinthians Wee are they vpon whome the ends of the world are come If therefore the ends of the worlde were come vpon theÌ„ that liued aboue 1560. yeares ago then surely doomes day caÌ„not now possibly be far off Iames likewise saith Behold the Iudge standeth before the doore Iohn Baptist preached repentance to the Iewes saying repent for the kingdome of heauen is at hand So that by these places of Scripture it is euident that the generall day of Iudgement is at hand as also by the signes tokens which should goe before this day immediatly of which many yea almost all are already fulfilled Moreouer we must deare brethren know that there is a twofolde iudgement the one called a particuler iudgment the other called a generall iudgment 1 The particular iudgemente is exercised and executed vpon euery man immediatly after death which is segregatio anima a corpore a separation of the soule from the bodie Of this particuler iudgemente wee may reade in the Epistle to the Hebrewes It is appointed vnto men that they shall once die and after that commeth iudgemente And though the generall Iudgement commeth not these 4000. years yet particular iudgment coÌ„meth at the day of our death look as we at the day of our death shal be found so shall we bee iudged and as we then shal be iudged so shall wee bee iudged at the general iudgement 2 The generall iudgementâ— of which this Scripture speaketh is exercised and executed vpon all men together by Christe who shall by his power raise all those vp againe that haue beene dead from the beginning of the world to that time and they shall bee presented all together being againe vnited to theire soules before Christes tribunall seate who shall come downe in a cloude from heauen in greate maiesty and glory with thousands of blessed Angels attending vpon him and hee shall giue sentence vpon all in generall the wicked shall be cast into euerlasting fire the godly he shall carry vp with him into caelum Empiraeum the third and highest heauen where he nowe in bodie reigneth remaineth there to reape ioyes vnspeakable for euermore But some man may obiecte and say why I pray you shall there bee a generall iudgement when as all are iudged in the particuler iudgement what shall thee be two iudgements executed There shal notwithstanding the particulâ—r be a generall iudgemente and that for three causes 1 Because in the particuler iudgemeÌ„t the faule of man is iudged onely but then both soule bodie shall be iudged 2 In the particuler iudgemeÌ„t the soule onely is either rewarded or punished but then both soule bodie either shal be rewarded with ioyes or punished with torments 3 There shall be a generall iudgmeÌ„t to declare to all the worlde assembled then together the iuste iudgemente of god that he hath iustly saued the godly iuâ—ly condeÌ„ned the wicked yea the uery wicked themselues shal confes no lesse By reason of this generall iudgement some light braine hereticks their bee the say that ther is no particular iudgmeÌ„t at al that the soul immediatlâ— after death is not iudged for wheras it is said hodie mecuÌ„eris in paradiso to day shalte thou be with me in paradise the speech of our sauiour to the theef they take that word hodie id est to day for 1000 years bring for proofe hereof that place of the Psalmist A thousand yeeres in thy sighte are as yesterday But to answere them this place of Scripture is not so to bee vnderstood as that a thousand yeares shoulde bee taken for a day or a day for a thousand yeares for hee saith not a thousand yeares are a daye but a thousand yeares in the sighte of God that is in respecte of the eternity and euerlastingnesse of god are as a day It is therefore spoken on this manner to expresse the eternitie of God as if hee should say a thousand yeares with man in respect of the eternity of God are but as a daye for as many as are haue beene and euer shall bee the daies of man so many thousand yea so many thousand thousands yeeres is the eternity of God he is-and-the first and the last before all beginnings and shall neuer haue ending Againe they alledge that place of Genesis In that day that thou eatest therof namely of the forbidden fruite thou shalt die the death Now saith the heretique that day they died not but liued many hundred yeers after therfore by a day is vnderstood many hundred yeers But I answer that that day wherin Adam did eat of the forbidden fruit euen that day did hee dye that is that day by sinne hee was separated from God then the which separation no death is greater for Vt vita corporis est anima ita vita animae est deus tolle animaÌ„ perit corpus tolle deuÌ„ moritur animae id est As the soule is the life of the body so God is the life of the soule take away the soule the body dieth take away God the soule is dead So that Adam that day died in soule being separated from the Lord yea that day Adam was made subiect to death in this life and in the life to come that day he had the beginnings of death seasing vppon him for hee was presently cast out of Paradise into the ragged world he was cursed and all his posterity yea hee should haue gone to hell had not the second Adam broken the head of the subtile serpent that inticed him to sin Yea the thiefe vpon the crosse had Paradise that day in soule in which he suffered in body although he had it not in so full measure as hee shall at the generall day when his soule shall take vnto it the body againe hodie to daie thy soule with my soule shall be in Paradise that is in
shall goe without according to that country Prouerbe If you will not when you may when you will you shall haue nay And it is commonly seene that qualis vita finis eta as a man liueth commonly be dieth he that will liue without repentance must look to die without repentance Though God spared the thiefe at the laste gaspe yet set no man presume of that for that was a medicine against desperation and not a matter of imitation saith one God spared one that no man mighte despayre he spared but one that no man might presume Let euery man therefore in the feare of God without all delay seeke for amendmente of life Let them as Gregory wisheth Plangere plangenda Bewaile their sinnes that ought to be lamented and as they haue giuen their members as weapons of vnrighteousnes to iniquity so let them now giue them as weapons of righteousnesse to holines Repent dear brethren betimes Viue deâ— gratus tote mundo tumulatus crimine mundat us semper transire paratus that is Liue vnto God a thankfull wight to the world die clense thy selfe froÌ„ wickedns alwaies ready hence to fly Play the wise steward lay vp treasures in heauen for thy soul imitate the Pismire which gathers in Sommer wherby she may liue in winter Damascene reporteth an excellent Historie touching this purpose saith he There was a country where they chose their king of the poorest and basest sort of the people and vpon any dislikement taken they would depose him from his throne and exile him into an Iland where hee should bee starued to death Now one wise fellow coÌ„sidering hereof sent mony before into that IlaÌ„d into which he should be banished and when he was banished he was receiued into the iland with greate triumph So against thou be banished by death from this world without penny or farthing for naked thou camest naked thou must go thou must prouide whils thou art in this life whereby thou maiest liue in heauen hereafter Let nothing therfore make thee deferre thy amendment but whilest Christ calleth thee run vnto him Put on Ieromes resolution who said If my mother wete hanging about my neck if my brethren were on euery side howling and crying and if my father were on his bare knees kneeling before me to detaine mee in their wicked and sinfull course of life what woulde J doe I would shake off my mother to the grouÌ„d I woulde despise and hate all my kindred and kinsfolkes and I would tread and trample my Father vnder my feete thereby to flie to Christ when he calleth me So shouldest thou resolue the amendment of life The Lord of Heauen for his sweet Sonne Christ Iesus his sake graune to thâ—r deere Reader and me to both of vs his holy Spirit that we may stand vnblameable before the Iudge at that great and generall day that we beeing clothed with the long white Robes of righteousnesse may be in the number of those to whom it shall be said then Come yee blessed children of my father inherite the kingdome which was prepared for you from the beginning of the world Grant this â—eer father for thy deere sonnes sake Christ Iesus our onely Lorde and Sauiour To whom with thee and the holy spirit we ascribe all power glory and dominion and stag Halleluiah to thee O blessed Trinitie for euer and euer Amen FINIS A shorte disputation betweene the deuill and the poore soule of a Christian Sathan THou hast beene a greate Sinner Soule Yes but I am not soe Sathan Thou art damned for that thou haste done Soule No thou lyest SathaÌ„ God hath promised otherwise to all that beleeue repent and amend Sathan Thou beleeuest not as thou sayest thy selfe Soule Yes I beleeue and I desire to beleeue bettter holinesse of desire doth seale Gods fauour to me Sathan Thy hearte is hard and so are al theirs whome god hath reiected Soule No sathan make the worste of it thou canst it is but a soule trance for a time the holy ghost remaineth for I feele him still Sathan Doest not thou see that god hath taken thee in hand and hath laide a heauie iudgement vpon thee Soule God indeede hath like a mercifull father taken me in hande to make mee a newe creature and like a louing father to correcte me but his mercy will he neuer take from me and no wrathful Iudgment shall be towardes me Sathan Euery Pulpit rings of thee and euery parte of scripture proclaimes thee to bee myne Soule The Lord reprooue thee sathan for this Slaunder for all scriptures and Pulpits tell me I am gods dearely bought Sathan Shewe me Gods seale for that or els thou art mine Soule I can weepe for sinne and I hate sinne in my selfe and others and I loue vertue and the vertuous which are the Armes of Christe in his seale and I find my hart formost in his place marching on to heauen Sathan This thou didst but nowe thou haste left thy first loue Soule Thou haste saide ynough for mee the loue of God is like himselfe vnchangeable his guiftes and calling are without repentance once Loue and neuer hate as once Loued and neuer hated Sathan Thou hast confessed that thou haste no such feeling in Prayer and Sermons as in times past Soule What gaynest thou by that for in Christs wooing dayes I was shewed the riches of his grace but though I see not that dayly so highly to inflame me yet Christ is neuer the poorer neither do I cease to loue him shew me any one of gods elect that feeleth his loue at al tymes alike it is not the manner of graces working thou hast no skill in graces affaires Sathan There is some matter I warrant thee against thee that God heares not thy prayer when thou callest vppon him as thou confessest Soule I know thou markest my confession but the more I confesse againste my selfe the more I magnifie Gods mercy Sathan But tell mee why God will not heare the prayer Soule Sathan God hears my prayer but his delight is to heare the prayers of his Children often therefore he doth delay Sathan God careth not for such a wretch as thou art Soule The more wretch I am in thy sighte and also in mine owne the more amiable I am to him and so auoyd sathan and speake no more A short death-bed Dialogue Sathan DEath is come and I must haue thee Soule Death is welcome but thou shalt goe without mee heere are others to carry me Christ my redeemer hath sent his Angels for me Sathan Death will carrie thee to Hell Soule No he must carry me no whither but end me the Angells must carrie mee to mine owne place I haue euidence to shewe which I will not vouchsafe to shewe thee therefore auoyde Lord Iesus that hast bought me take me I doe heere surrender my selfe to thee Amen Speake not a worde more but let thine eies be closed vp in silence Morning prayer O Lord That blessest