haue written or spoken to the contrary as the Atheists and Epicures in olde time and our Epicuriall Atheists or Machiuilians in these latter â—aies haue belched out many blasphemies against the truth in this matter that â—aue beene without this feeling in their â—oÌ„sciences of the day of IudgemeÌ„t only by the iust iudgement of God that they might be the more hardned in their sins â—â—ey haue laboured with all their might rather to suppresse theÌ„ vtterly to quench the same which sting of conscience and fire of displeasure burning and tormenting their soules in this life are nothing else indeede but onely a taste and beginning of those endelesse torments which their bodies and soules shal at the last day be adiudged to endure in the life to come for euermore in the bottomelesse pit of hell Where their worme or sting of conscience shall neuer die and the fier neuer be quenched Why then should we spend more time or words or yeeld any more reasons or authorities prophane or diuine to proue vnto them that there shall be a daie of Iudgement and an ende of all mortall thinges seeing they that would must gaine say it speake not onely against all reason and authoritie but euen in a sorâ— against their owne knowledg and consciences As for the godly and faithfull the confesse the same dayly in the Articles 〈◊〉 their faith And if there be any other aâ—â— no doubt there be some that neitheâ— with the Saduces deny the resurrection 〈◊〉 the dead nor with the Atheists denâ— that there shall be a generall day 〈◊〉 Iudgment but onely stand in doubt wanering in their minds and maruailing how these things shall come to passe Let them attend diligently vnto these wordes of Christ who saith thus vnto them Ioh. 5.28.29 Maruaile not at this for the day houre shal come in the which all that are in their graues shall heare the voyce of the Sonne of God And they shall come foorth that haue done good vnto the resurrection of life and they that haue done euill vnto the resurrection of Iudgement or condemnation And so much for proofe that there shall be a generall Iudgement and therewithall an ende of all mortall miseries Now let vs proceede to the Chapter following which sheweth how this day of Iudgement is vsually called in the Scriptures and what profit we may reap thereby The third Chapter TOuching that point let vs first see how the day of Iudgement is noted vnto vs by Saint Peter himselfe whose Watch-word hath caused vs to wade thus farre in this matter In the third Chapter of his second Epistle 2. Pet. 3.12 Stay of Iudgement called the day of God Saint Peter calleth the day of Iudgement the day of God and though it may be said that euery day is Gods day because he made all daies yet the day of Iudgement more peculiarly then other daies may rightly be called the day of God and that for diuers causes First for that God hath kept that day secret to himselfe and hath not reuealed the same either to men or Angels no not to the Sonne of man as he is onely man though he be head and Lord of Angels next it may be called the day of God because vpon that day the most mightie power and maiestie of that great God Iehouah shall be made more manifest to the world then euer before both in rewarding of the good and punishing of the wicked Then shall that saying of the Psalmâ—st be proued true in the sight of men and Angels Psal 58.11 Verily there is a reward for the righteous there is a God that Iudgeth the earth Moreouer it may well be called the day of God for when God hath iudged the world by Iesus Christ then shal Christ Iesus deliuer vp the kingdome to God his Father and God shal be all in all then shall El Elohim Iehouah as the Prophet Dauid describeth him in the 50. Psalme Psal 50. The God of Gods the euerlasting God God the Father God the Sonne and God the holy Ghost be seene worshipped of men Angels in the excellencie of their glory the sight and knowledge of whose glory shall be the full ioy and contentation of Gods elect as it is said in the sixteene Psalme Psal 16. vlâ— In Gods presence is the fulnesse of ioy and at his right hand there are pleasures for euermore Now Saint Peter doth not onely call the day of Iudgement the day of God Day of Iudgement called the day of the Lord. 2. Pet 3.10 but in the same Chapter calleth it also the day of the Lord meaning no doubt the Lord Iesus who shall iudge vs all And Saint Paule speaketh of the same matter vseth both wordes in the first Chapter of the second Epistle to the Thessalonians 2. Thess 1.8 saying The Lord Iesus shall shew himselfe from heauen in flaming fire And in the second of the Acts Saint Peter reporteth the saying of the prophet Ioel calling the day of Iudgement Ioel. 2.23 The great and notable day of the Lord. Now he calleth that day the day of the Lord because vpon that day the Lord Christ shall shew himselfe to be Lord of Lords and King of Kings and he calleth it great and notable both in respect of the great glory of the Iudge as also in regard of the notable things that shal come to passe vpon that day for then the Sun shall be darkened the Moone shall loose her light and the Starres shall fall from heauen yea heauen it selfe shall passe away with a noyce as Peter also saith the Elements shall melt with heate and the earth with the works that are therin shall be burnt vp Then shall the sound of the Trumpet be heard the worlde throughout to waken them that are in their graues Then shall all they that are dead heare the voyce of the son of God Then shall all the great Monarches and princes of the world together with all their vassals and subiects appeare naked before the person of this great Iudge then shall the deuils and all damned spirits roare and cry then shall all the wicked tremble and quake for feare and shall say to the hils and mountaines fall vpon vs and hide vs from him that sitteth on the throne and from the presence of the Lambe for that great day of his wrath is come and who may abide it therefore rightly may this day be called the great and notable day of the Lord. Moreouer Day of Iudgemenâ— called a daâ— of refreshing Acts 3.19 the day of iudgement is called by Saint Peter in the third of the Actes the day or time of cooling or refreshing because vpon that day all the children that haue any way beene afflicted in this life shall be comforted and refreshed especially those which haue beene scorched with the heate of persecution for Christ his sake they shall be cooled and aboue all measure cheared comforted and refreshed They shall hunger no
more Reu. 7.16.17 neither thirst any more neither shall the Sunne light on them neither any more heate of persecution or affliction for the Lambe which is in the midst of the Throne shall gouerne them and shall leade them vnto the liuely fountaines of waters to coole and refresh them and God shall wipe away all teares from their eyes Also let vs see how Saint Paule noteth this day of iudgement vnto vs Day of iudgement called a day of wrath Rom. 2.5 in the second to the Romanes he first calleth it a day of wrath as also it is called in the sixth of the ReuelatioÌ„ the great day of wrath bicause at that time al the enimies of God shal be sure to drinke of the seuere cup of Gods wrath to their eternal destruction Psal 11.6 So saith Dauid vpon the wicked God shall raine snares fire and brimstone storme and tempest this shall be their portion to drinke Also in the same place the Apostle calleth the day of iudgement â—ay of â—â—dgement â—alled the â—ay of reâ—ealing â—om 2.5 The day of declaring or reuealing both because the iudgement shall be kept in so open a place in the viewe of heauen earth and hell as also in respect that then all secrets shall be discouered and disclosed nothing is so hid but it shal be made knowen saith our Sauiour also in the Epistle to the Hebrewes Heb. 4.13 it is said There is no Creature which is not manifest in his sight but all things are open and naked in his eyes with whom we haue to doe that is in the eyes of Iesus Christ the Sonne of the eternall God who shall iudge the secrets of all men by Iesus Christ Thirdly the same Apostle not contented in that place to call the day of iudgement the day of wrath and the day of reueiling but also he calleth it the day of the righteous Iudgement of God Day of â—udgement â—alled the â—ay of the â—ighteous â—udgement of God 〈◊〉 2.5 why is there any day wherein God executeth vnrighteous iudgement God forbide For then how should God Iudge the world if there be any vnrighteousnes in him as the Apostle vrgeth in the Chapter following And as Abraham pleadeth with God himselfe vpon this point saying Shall not the Iudge of all the world doe right that is execute righteous Iudgement at all times why therefore doth the Apostle appoint one day among all other daies for God to shew righteous iudgement calling it the day of the righteous iudgement of God Surely he doth it to some purpose yea for our instruction namely because in the coÌ„mon course of the world it is vsually seene and obserued and many good men as Ieremie Dauid haue complayned of it that the wicked are aduaunced the godly suppressed the sinner set aloft the seruant of God abused the meeke ones contrary as it seemes to many expresse texts of scripture constrained to wander in wildernesses being destitute tormented and afflicted the proud ones in the meane season to inherite the earth The godâ—â— abased thâ— wicked exalted and to sucke vp the fat of the Land with a thousand like aduersities that befall the godly in this life whereas the godlesse lye drowned drenched in all prosperitie what thing I pray you at the first sight can there seeme to be more contrary to the iust or as the learned terme it to the Geometricall proportion of Gods righteous iudgement To all which although it might be answered that there is a fallacie foulded vp many times in these words euill good prosperitie aduersitie counting calling too aduersitie euill when it may rather be called good prosperitie good when it may be called euil these you wil say be paradoxes yet such as Christian Schollers ought to be acquainted with Also that all these things do but deceiue the outward sences of those that are troubled with those griefes of the godly and prosperitie of the wicked not considering that God doth this in the vprightnesse of his iustice and in the depth of his wisedome both for the great good and comfort of the godly euen in this life as they themselues doe many times feele and confesse and also for the greater downe fall of the wicked as Dauid being well aduised of this matter confesseth saying God setteth them in slipperie places Psal 72.18 suddenly they are tumbled downe and perish Although I say this point may thus be answered and that not amisse yet Saint Paule doth answere the same more fully in one word and doth decide this controuersie to the full contentation of the godly and terror of the wicked by making mention of this righteous iudgement of God which is as much vnto me as if he should say Be it that it seemeth by these sundry euents that dayly fal out in the world both to the good and bad that God is not iust or to make the best of it to mans seeming Gods iustice doth not shine foorth lightly inough vnto vs Haue patience but a while iudge of nothing rashly or before the time a day is comming and will not tarry that thou wilt be of an other mind when thou shalt see God to make a short accompt vpon the earth in righteousnesse and iudge the secrets of all men according to true iustice by Iesus Christ according to my Gospell or preaching saith the Apostle Who will reward euery man according to his workes That is to them which by continuance in well doing though they haue had many crosses and lets shall be glory and honor and peace and eternall life to recompence them for the slanders shames dishonors Rom. 2. and vexations and death it selfe which they haue suffered for Christs sake in this world But to the wicked and contentious and to them that disobey the truth of Christ his Gospell and obey vnrighteousnesse shall be indignation and wrath to recompence them at the full for their fury and displeasure that they haue euer borne to Gods children in this world Moreouer vpon the soule of euery man that doth euill saith the Apostle and hath not repented shall be tribulation and anguish for a recompence of their vaine iolities and reioycings which was their continual delight in this life agreeing with that answer of Abraham to Diues â—â—ke 16. â— Remember that thou in thy life time receiuest pleasure and contrariwise Lazarus paine but now he is comforted and thou art punished Whereunto serue these complaints of the damned noted in the booke of Wisedome â—isedom we fooles say the damned thought the life 's of the godly that gladly suffered affliction in this life for Godlinesse sake madnesse and their ende to be without honour but now they are counted among the children of God their portion is among the Saints contrariwise say they to the increase of their griefe we haue weried our selues in the waies of wickednesse destruction and we haue passed through dangerous waies but we
haue not knowne the way of the Lord. Last of all the remembrance of their glory in this world doth most of all torment them saying among themselues what hath the pride of this world profited vs or what profit hath the pompe of riches brought vs all those things are passed away like a shadow Then it followeth for the hope of the vngodly is like the dust that is blowen away with the winde but the righteous shall liue for euer And all this is according to the righteous iudgement of God Psal 9.8 Who shall Iudge the world in righteousnesse and minister true iudgement vnto the people as Dauid speaketh in the 9. Psalme Hereupon then we conclude that God euen in this world in the vprightnesse of his Iustice doth deferre the Iudgement of the wicked at times and also suffers many times the godly to be most vniustly Iudged and wronged by the vngodly for causes left knowne to his wisedome of whose wronges he will surely be reuenged either in this world or in the world to come or in both Neither as a godly Father hath well noted doth God cease to shew continually tokens of his Iustice euen in this life lest any should thinke God were altogether vniust and had no regard how matters passed in this world On the contrary he doth not punish all the vngodly ones of this world at leastwise for all their vngodlinesse for then he should leaue nothing for the iudgement to come And withall it is to be noted that euen those Iudgements which God at any time doth execute vpon the godlesse in this world are but onely beginnings of their torments to come to the which they shall eternally be Iudged at the last day except they repeÌ„t And so much for that Saint Paule calleth the day of Iudgement a day of wrath a day of reuealing and a day of the righteous Iudgement of God I will not indeuour further to enlarge this Chapter by any curious searching of any other attributes or names wherby this day of Iudgement is noted vnto vs in the Scriptures whereof I know there are many other both in the olde and newe Testament for as much as I seeke not a multitude of examples to fill the page but onely fitte examples to confirme the godly and to strike a terror into the harts of the godlesse for their good if at least any thing may terrifie them Onely for the further comfort of the godly who with great patience must waite for the comming of their Master Let it not be forgotten that our Sauiour himselfe in the Gospell after he hath noted many fearefull signes that shall goe before and accompanie this great iudgement for the confounding of the wicked he addeth a most comfortable exhortation to al the godly bidding them to lift vp their heads and reioyce The day of iudgement called a day of redemption Luke 21.28 for that the day of their redemption is at hand for then and vpon that day all the faithfull shall be sure to receaue the effect of their former redemption purchased by the death of Christ and also the end of their faith which is their eternall saluation both in soule and body in the life to come This day thus noted vnto vs in the scriptures hath been yet is vsually called of the godly The day of doome because then the last doome or definitiue sentence shall be giuen vpon all flesh neuer to be reuoked It is also called commonly the day of the second comming of Christ And the day of Christ his comming which shal be in infinite glory to counteruaile his first comming in the flesh in so great basenesse and humilitie Lastly The day of iudgement called tâ—â— last day it is rightly called by our Sauiour three times in one Chapter The last day because all daies and time it selfe shal end with it for as time began when the world began so with the world it must needes haue an end Therefore is it that the Angell sweareth so solemnly in the Reuelation Iâ— 6.39.44.54 such an other oath we shall hardly finde in all the Scriptures Ren. 10.5.6 By him that liueth for euermore which created heauen the things which therein are and the earth and the things that therein are and the Sea and the thinges which therin are that Time shal be no more meaning after this world is ended Now God of his great mercy therefore giue vs grace wisely to consider of the seasons and to make benefite of the time wherein we liue and also to be assured that this time or day will come how soone he onely knoweth that knoweth all things though all the Epicures in the world haue sworne the contrary The rather for that we are assured all of the signes fore prophesied in the scriptures to come to passe before that day are well neare accomplished and fulfilled whereof we are to intreate in the Chapter following The fourth Chapter THe signes and tokens that shall goe before this great and generall Iudgement are thus diuided by some Into signes Physicall In the heauens earth and Sea Signes Politicall in Countries and common-wealthes Signes Ecclesiasticall in Church and Church-men which deuision is good and may well be followed howbeit my purpose is not at this time to enter into any curious discourse but onely briefely and plainely to discouer and lay open such signes and tokens as the Scripture doth forewarne vs of that shall come before this day whereof many no doubt are past and some may be yet to come which we will also note as we speake of them in perticular And albeit I say there may be some fignes and tokens that are not yet fully accomplished No man ought to defer 〈◊〉 〈◊〉 let no man therefore defer his repentance or thinke the day of iudgement to be the further off for that for I suppose there be tokens that shal be seene to come before that day no otherwise then the lightning before the thunder betweene the which there will be no time for the obstinate sinners to repent but euen for the faithfull and godly To lift vp their heads and to reioyce for that their redemption is so nigh The signes and tokens that shall goe before this great and fearefull daie of Iudgement hath Christ the Iudge himselfe in token of his loue vnto vs described and made knowne howbeit somewhat darkely to the end the godly should consider thereof the more carefully as the wicked do passe them ouer contemptuously which signes we will briefely recite as they are deliuered vs by Christ himselfe his faithful Euangelists Apostles Luke 21. Then shal be signes saith Saint Luke in the sunne and in the Moone in the starres which no doubt haue been accomplished fulfilled that in this last age of the world by most strange extraordinary eclipses of the Sun of the Moone by fearful vnwonted comets blasing stars that haue appeared as wel to vs as
true repentance in the bloud of lesus Christ in one word that none be partakers of her sinne least also they are partakers of her punishment which in one day that is suddenly and speedily shall come vpon her Reu. 18.8 For strong is the the Lord God that shall Iudge her And so much also for the destruction of Antichrist his kingdome which how soone it shall come he onely knoweth which knoweth al things And this I hope also may suffice to be spoken in this Chapter touching certaine signes and tokens foretold in the Scripture to goe before the end of the world whereof as I haue said many are passed and some of them may be yet to come God make vs thankfull for these so gratious forewarnings and giue vs also grace wisely to consider of the ceasons And to the ende that nothing may be omited as farre as my slender habilitie is able to reach which may any way edifie or comfort the simpler sort let it be further obserued in this place that as it is on the one side too much curiositie for any mortall man to determine or paint out the time or day of iudgement when it shall be seeing it is not reuealed but rather concealed by God him selfe for our good so on the other side it is too much sencelesnes want of Christian discretion nor to consider so much of this day or time as may either bring profite or comfort vnto vs. Yea probable coniectures how long the world may endure to sober and godly mindes I suppose cannot be hurtfull so that they be soberly auerred only as Christian coniectures and not for any certaine or sound conclusions Such are these as godly sober minded men haue not refused to speake and write as that it is probable the world shall not continue aboue sixe thousand yeares agreeable to the sixe daies of the Creation and the seauenth to be the great glorious Saboath or day of eternall rest vnto all Gods children and the rather is this coniecture receaued for that the Scripture vseth this phrase or speech more then once That one day with the Lord is as a thousand yeere and a thousand yeere as one day And the prophefie of Elias which the Rabbens haue reported and those of Sibile the prophetisse knowen to each scholler do not a little confirme that coniecture adde hereunto that if times and seasons be well compared together we shall finde that from the beginning of the world vnto the calling of Abraham are neare about two thousand yeares from that time till the Hebrewes which came of Eber a great Grandfather of Abraham were subdued by the Romanes are also neare or thereabout two thousand yeares sithence that time the world hath continued almost one thousand and sixe hundred yeares so to equall the yeeres of the Iewes with the Gentiles there wanteth but a three or foure hundred yeares which with God is but as a fewe houres if with God a thousand yeeres are but as one day and who knoweth how soone these houres may runne out seeing as many expound that place For the elects sake these daies shall be shortned But among all coniectures 〈◊〉 13. â—0 for I count them but coniectures this pleaseth me best and hath most often come into my minde since God gaue me a minde to thinke sereously on this day namely that this last age shall not exceede in number the yeeres of the first age of the world now the first age of the world by Computation from the Creation to Noaths floud were yeeres one thousand sixe hundred fiftie and sixe and the last age sithence the comming of Christ in the flesh which is euery where called in the Scriptures the last age is as we all knowe and confesse past the yeeres one thousand sixe hundred therefore I perswade my selfe Christ his comming vnto Iudgement is euen at hand This coniecture also pleaseth me the better for that this speech is so often vsed by our Sauiour himselfe when he putteth vs in minde of his second comming Luke 17.26 As it was saith he in the daies of Noath so shall it be at the comming of the Sonne of man And seeing now to our own experience it falleth out so true in the manners of men in this last age of the world as it did in the ending of the first age why may it not also fall out as true in the accomplishment of the times How beit as I said before so say I still for as much as all these or any other of the like sort are but coniectures and ought onely to be vsed and considered not to hinder any ordinary proceeding in our callings but onely to call vpon vs that our Master is not onely comming but that his comming is euen at hand Let this therefore be a conclusion of this point and likewise of this Chapter that the day of Iudgement whereof all this while we haue spoken be not before to morrow yet the time of our own death and so of our particular Iudgements may be before this day be ended Therefore let euery one haue a care how he liueth for looke in what case he dyeth so shall his iudgement be Where the tree falleth there it must lie And so much touching the signes which shew vnto vs that Christ Iesus is euen ready to come vnto iudgement who onely himselfe shal be the Iudge whereof we are to intreate in the Chapter following The fift Chapter AS it is an Article of our faith to beleeue that there shall be a general Iudgement following the resurrection of the dead so it is not the least point in that Article to be wel noted and considered both for the comfort of the Godly and terror of the wicked who he is that is appointed to be this supreame Iudge The Article it selfe saith He shall come againe to â—udge the quicke and the dead that is Iesus Christ the onely Sonne of God and our â—ord as wee confesse in the Creed The â—â—me Iesus that was conceaued in the â—ombe of a Virgine by the Almightie ower of the holy Ghost The same Iesus that was made Man for and dwelt among vs he whom the â—orld hated and persecuted from the â—â—adle to his graue hee that was most â—â—â—acherously betrayed most falsely acâ—â—sed and most vniustly by Pontius Pilate â—â—â—demned to that most 〈…〉 full death of the Crosse the same Iesus Christ I say the Sonne of God and man who then died for our sinnes rose againe for our Iustification Who shall be Iudge at the last day and ascended into the highest heauens shall most assuredly and vndoubtedly come againe at the last day to iudge the quicke the dead that is all those that haue dyed sithence the beginning of the world together with all those that shall be liuing vpon the earth at the time of his comming This Article is confirmed vnto vs byinfinite places of Scriptures whereof we may note a fewe for examples sake First no
in sense Heare the ende of all feare God and keepe his commaundements which is the whole dutie of man for God will bring euerie worke vnto iudgement with euery secreate thing whether it be good or bad that is to the ende the good and godly may bee approued and rewarded the wicked and vngodly reproued and condemned Saint Paule the great Doctor of vs Gentiles 2. Cor. 5.10 vseth almost the same wordes saying None shall escape Gods iudgement We must all appeare before the tribunall or iudgement seate of Christ that euery one may receyue the things that are done in this life whether it be good or euill And in an other place reprouing the hastie and rash iudgement of some hee saith Rom. 14.10 Why dost thou iudge thy brother Meaning rashly or before the time or why dost thou despise thy brother Meaning in doing thinges that are indifferent presently he addeth Wee shall all appeare shortly before the iudgement seat of Christ where euerie one shall receiue a righteous iudge-ment And he also confirmeth his testimony out of the prophesie of Esay where it is written Esay 45.23 I liue saith the Lord and euery knee shall bow to me Meaning when hee commeth vnto iudgement for nowe many knees bow vnto Baal and many other Idols and all tongues euen the wicked shall confesse that is shall acknowledge Gods righteous iudgements And then the Apostle concludeth that euery one of vs shal giue accouÌ„t of himself to God And seeing the Apostle doth alledge this former testimonie of the Prophet Esay to proue the iudgement to come we may here adde another proofe out of the same Prophet where it is sayd Esay 6 Behold the Lord will come with fire and with Chariots like a whirlewinde that he may recompence his anger with wrath and his indignation with flames of fire Hereunto agreeth that euident place of Saint Peter where purposely hee speaketh entreateth at large of this generall iudgemeÌ„t saying The day of the Lord will come as a Theefe in the night 2. Pet. in the which day the heauens shall passe away with a noyse the element shall melt with heate and the earth with the workes that are therein shall be burnt vp And a little before the same Apostle saith The Lord knoweth how to deliuer the godly out of temptation and to reserue the vniust vnto the day of iudgement to be punished The Prophet Ioel also speaketh of this great and fearefull iudgement 〈…〉 31. when hee saith The Sunne shall be turned into darkenes and the Moone into blood before the great and terrible day of the Lord come The Prophet Malachy likewise as al the rest of the Prophets doe 〈…〉 4.1 which would be tedious to reherse speaketh of this great and feareful day of the Lord. Behold saith he the day commeth that shall burne like an Ouen and all the proude and all that do wickedly shall be stubble and that day that commeth shall burne them vp saith the Lord of hostes And the Prophet Dauid euerie where maketh mention of this iudgement 〈…〉 1. The God of Gods euen the Lord hath spoken Then he sayth Our God shall come and shall not keepe silence a fire shall deuoure before him and a mightie tempest shall bee moued round about him he shall call the heauen aboue and the earth to iudge his people Againe Say among the Nations the Lord raigneth he shall iudge the people in righteousnes Let the heauens reioyce and let the earth be glad before the Lord for hee commeth to iudge the earth he will iudge the world with righteousnes and the people with his truth And not onely haue the Patriarkes Prophets and Apostles remembred vnto vs this great and dreadfull day of iudgement but euen Christ Iesus the iudge himself hath beene most carefull to forewarne vs of this day knowing how carelesse and retchlesse the world would bee in this last and doting age of the worlde insomuch that when the Sunne of man commeth he shal scarce find faith on the earth iniquitie shal be encreased and the loue that should bee betweene man and man waxing cold In the foure twentieth and fiue and twentieth of Mathew Math. 2â— 25. in the thirteenth of Marke in the seuenteenth and one and twentieth of Luke and in diuers other places in the Gospel doe the euangelists record vnto vs the speeches and admonitions which our sauiour vseth touching his second comming vnto iudgement vnto which places for breuities sake I referre the Readers for this time the rather for that I shall haue occasion hereafter to note the chiefest of them when I shal speake of the maner of this iudgement and of the preparation which the faithfull ought to make against that day These few testimonies alreadie alledged are abundant proose vnto the faythfull and godly And therefore I may here say vnto any one that shal read this chapter 〈…〉 restâ—â—◠〈…〉 the 〈…〉 of 〈…〉 as a good writer saith speaking of the beginning of the worlde and the creation thereof Si credis satis tibi dictum est si non credis nihil tibi satis faciet If thou be a faithfull beleeuer there is inough spoken to satisfie thee if thou be an Infidel or an Atheist nothing will satisfie or content thee yet that the vngodliest Athiest may bee the more inexcusable if hee shall happen to reade this Booke it shall not grieue mee to adde some oher authorities and reasons fitting this mater we haue in hand not that any thing that can bee spoken can adde any weight to the proofes alreadie alledged out of the Scriptures but only to fight with the wicked â—â—â—ing â—dde â—oâ—itie 〈◊〉 scripâ—â—â—â— and to wound them as it were with their owne weapons who euery where builde vp their fortresses of reason and dispise or neglect he word of God which is able to throw down the strongest holdes and ought to bring into captiuitie all the thoughts and imaginations of man Wherefore if the wandring thoughts of the wicked Athiests wil not yeeld conâ—â—nt vnto this truth what reason haue â—â—â—y to gain-say it Surely none other but bare denials and because they woulde willingly not haue any iudgmeÌ„t though their consciences summon theÌ„ to iudgement euery day therefore they willingly cheerish and maintain this opinion that there shall be none at all And why maruell we at this seeing they sticke not to denie that there is a God that the soule is immortall that there shal be any resurrection from the dead and therefore no iudgement to bee looked for that the world had any beginning and therefore shal neuer haue ending This proceedeth wel inough for indeed to denie one One absuâ—ditie draâ—â— on anotâ—â—â— is to denie all as to grant one is to graunt all graunt the first that their is no God and all the rest follow of necessitie And why I beseech you doe they not aswell denie that there is a sunne in the
firmament in beholding whereof they cannot if there mindes were not more then blindfolded but beholde the glory of God Psal 19 The heauens declare the glorie of God and the firmament his handie worke Or why doe they not denie that man hath any soule at all in which soule of man there is painted forth as it were in a table vnto vs though couered with the vaile of sinne not onely an Image of the Godhead but euen a liuely representation of the glorious Trinitie Againe if the world had no beginning whence sillie wormes as they are had they their originals who made them or whereof were they made will they say the world made them Why they themselues are more excellent thē the world and the creature cannot be better then the Creator will they say that they had an euerlasting beginning with the world why then doe they die and returne to dust and so an end as they say and yet wil by no meanes yeeld that the worlde shall haue an end Thus when their wits haue wandered the world throughout they shall bee brought into this straite will they nill they either to confesse that there is a God and so the rest to follow in order or else they shall fall into so many absurdities as the wit of man can deuise to aske them questions For as they themselues I meane the learneder sort of thē will teach vs in other learnings a principall being denied they are not to bee disputed withall that deny the same their reasons will be so raw and their conclusions so absurd Againe seeing Aristotle a Prince of Philosophers as they call him when he had read some of Moses writings concerning the Creation of the world could in his bording and iesting maner say of him Ille homo meaning Moses multa dicit nihil probat hath set downe much but how doth he prooue it I say if they will needs craue proofe of God or of his Prophets for confirming of truth let it be demanded of them what proofe or reasons they bring vs to maintaine their dotages lyings and falsehoods what proofe or reason can they alleadge to make any one beleeue or rather to be such an Infidel to thinke that there is no God that the world had no beginning that the soule is not immortall that the world and all mortall things shall haue none end if they will haue vs onely to credit them denying these things without any proofe and contrary to all reason why doe they not beleeue the truth which is agreeable to all reason and confirmed by plaine demonstrations which as they themselues say is the soundest kinde of proofe or why are they so partiall and iniurious to the Prophets and holy men of God I might well say to God himselfe as once to doubt of those thinges which are plainely and compendiously yea with such harmony and consent as is wonderfull The cōsent of Scripture admirable recorded in the Scriptures seeing they themselues will thinke themselues more then iniured if we giue not credit to their writings though many times they bee full of fables and in knowen things different and dissenting the one from the other But if they will not yeelde God his due in obeying the truth let vs yeeld so much vnto them as to reprooue their falsehoodes as well by reason as by weaker authorities then the word of God which they had rather beleeue In their owne reason they both see and confesse that many things in this world by the reason of the alteration of times and corruptions of men are in a sort as it were shuffled together very confusedly the foole is exalted the wise man despised the vertuous punished the vitious praised what other thing should this teach vs in common reason but that there is a time to be expected when all this shall be redressed all these corruptions purged and a perfection of all things restored againe This much the Heathen themselues haue confessed The Heathen held that there should be a burning of al things That after a certaine time there should be an vniuersall burning of the world which wee Christians call Domesday and that immediately after all things shal be set in there perfect state againe as they were at the first Now among all the records of the heathen that intreat of the iudgement to come those sayings of Sibilla Erithrea for there were many Sibils are of greatest accompt among the learned which sayings or oracles as they are called seeing they are extant in diuers bookes both in their originall and also translated into our toung I will not trouble the readers with them in this place And as touching this generall Iudgement though it were neither recorded vnto vs in the sacred Scriptures nor by any other authorities or reasons confirmed yet surely Gods giuing of his Law Gods giuing of the law a testimonie that there shall be a iudgement not to theoutward but to the inner man not to our deedes onely but also to our thoughts sheweth sufficiently without any other proofe that there is another Iudge besides the Iudges Maiestrates of this world to iudge vs and an other iudgement then their iudgement to be looked for seeing there iudgement here proceede but to the outward deede and by prooffes of witnesses therefore cannot in any wise pearce into the hart to discerne what is within For as it is the Soule that chiefely receaueth the commandement and chifely breaketh it it is therefore the Soule that must come to examination which cannot be done in this world Againe seeing the bodies are vsed as the instruments of the Soule either to good or euill therefore there must be a resurrection that they may be againe ioyned to their Soules to receiue ioy or punishment at the generall iudgement But if these Atheists will mocke deride as well prophane as diuine authorities which prooue vnto vs the iudgement to come neither will yeelde vnto common reason yet there is some thing within themselues which they euer carry about to conuince them I meane their own consciences Mans conscience tels him there shall be a adgement which shall euer witnesse against them selues For let them tell me what meane these feares and trouble which terrifie them night and day if there were not a Iudge and Iudgement to be feared What made that prophane Caligula to tremble euen at the shaking of a leafe but onely because his conscience tolde him of the Iudgement to come When Paule preached vnto Felix of the Iudgement to come Act. 24.26 then did Felix tremble and quake And how should not the sinfull Soule of man be afraid of this fearefull iudgement seeing the deuils themselues are horribly confounded with the feare thereof Iud 6. being kept in Chaynes vnto the iudgement of that great day To draw to an end therefore I am rather of this mind then otherwise namely that there were neuer any so prophane or wicked in the world Whatsoeuer they
bright sonne of the Gospell began to rise as soone as the Son of righteousnesse was borne he hath run his course and hath spred the bright beames of hiâ— heauenly light by his Apostles and faithfull preachers in all corners of the world sometimes here and some times there which heat of the sunne or Gospel whâ—â— it hath ripened and brought foorth thâ— liuely fruits of faith in the harts of Goâ—â— children hardned the wicked to theâ—â— greater condemnation then shall thâ— same sunne of the Gospell begin to sâ—â— when the true sonne of righteousnes 〈◊〉 appeare in the heauens with power aâ—â— great glory glory so that it is not to be doubted but the Gospell hath beene already published among all nations notwithstanding the preaching thereof shal coÌ„tinue I trust vnto the end of the world Now touching the other questioÌ„ whither the kingdome of Antichrist shall also coÌ„tinue vntill the end of the world I know it is doubtfully disputed of among many Diuines some gathering out of the 18. of the Reuelation and other places not onely that it shall haue a suddaine and grieuous fall as no doubt it shall but also are thereby lead to thinke that new Rome which is spiritually called Babilon like as olde Rome also was shal be vtterly rased and ouerthrowne before the ende of ths world whereat all the wicked great ones of the world that hitherunto haue supported her and reioyced in her brauery shal lament and weepe and also hereupon some haue mooued questions disputed vpon what Christian Princes they are that are most likely by force of armes to giue this great and finall ouerthrow to the kingdome of Antichrist All this is probably collected by some out of that place others of the Reuelation where is mention made of the fall of Babilon now there is no doubt as I haue said by the fall of Babilon is meant the destruction of Rome and of Antichrist which hath his chiefe seate at Rome for therein all the godly learned agree I will onely alleadge the authority of Master Bullinger in his exposition vpon that place of the 18. of the Reuelation whose wordes are these He pursueth saith he meaning the Author of the Reuelation throughout all the eighteene Chapter the destruction of olde and newe Rome also of Heathennisme and Antichristianisme and that with a marueilous plentie and euidence of speech euen so that you would thinke you sure all things presently accomplished And he vseth also saith he a most godly order For first the Angell declareth the destruction of Rome with most apt and fit words Secondly counsell is giuen to the godly how to behaue themselues in so great dangers then is added the maner of the desolation that like as Rome hath greedily and cruelly spoyled and destroyed other Nations euen so it shall befall vnto her also after this a lamentation is made wherein the Princes and Marchants doe mourne for the ruine of Rome where they also recite the riches and pleasures Finally the Apostles and Prophets reioyce of the iust Iudgement of God Againe saith hee the Angell of the Lord casteth a milstone into the bottome of the Sea that so the most certaine vnrecouerable and most weightie destruction of Rome might be signified whereunto againe are annexed the causes of so greiuous euils and the same finished with the praise and gratulation of all the heauenly dwellers hitherto Master Bullinger By this therefore it appeareth plainely enough that by the fall and destruction of Babilon is meant the fall destruction of Rome together with the whole kingdome of Antichrist But when this finall fall and vtter destruction shall be or by whom it shall be accomplished Master Bullinger neither many other godly and learned men doe determine rather Bullinger as also many others are of opinion that Antichrist and his kingdome shall in some decaying and ruinous sort continue vnto the ende of the world for so he oftentimes affirmeth in his booke vpon the reuelation And in the end of his first sermon that he maketh vpon the 18. Chapter he thus concludeth Here now saith he the iudgment of God for as much as she is proud meaning the Sea of Rome which presently before he calleth the Lady of al realms and Churches for as much saith he as she is proud vaine glorious carelesse and wicked in one day shal come her plagues by which one day as he noteth out of Aretas is signified a sudden destruction and that she should then perish when she least thought of it and her plagues he saith Saint Iohn reciteth in order death mourning famine and fire And Stories saith he testifie that these things were by the Gotthes fulfilled accordingly in olde Rome whereof saith he I haue spoken before Therefore he addeth we doubt nothing at all but that new Rome also shall by men and Gods Angels marke his speech be torne a sunder and pluckt vp by the rootes by men and Gods Angels now how well the exposition of this godly man doth agree with that euident place of the Apostle in the second of the second to the Thessalonians is not hard to be discerned for no sooner hath the Apostle spoken of the reueiling of Antichrist but presently he maketh mention of his destruction for saith he Then shall that wicked man meaning Antichrist be reueiled whom the Lord shall consume by the spirite of his mouth and shall abolish at the brightnesse of his comming By meanes of which place or contrary to the meaning of this place I suppose no man may determine but that Antichrist and his tottering kingdome may continue till the end of the world no otherwise then a most ruinous and decayed Castle which shall dayly be battered downe with the power of Gods word preached by men but shall vtterly be subuerted and abolished by the brightnesse of Christs comming vnto Iudgement by the power of his Angels agreeable to that saying of Bullinger before noted that newe Rome meaning thereby the whole power and kingdome of Antichrist shall by men and Gods Angels be torne a sunder pluckt vp by the rootes Wherefore I am also of opinion that it is a safer way to perswade the children of God to indure in all places with patience the tyranny of Antichrist though it doe continue to the end of the world theÌ„ to cause theÌ„ vpon vncertaine coniectures to expect the ending of his tyrannies and ouerthrow of his kingdome before the King of kings shall come in his glory And withall let vs not cease to admonish warne all Nations and people of the world to beware if they be farre of that they come not neare vnto his Romish Babilon if they be neare or in her that they fly far from her and that speedily that they defile not themselues with the filthinesse of that Romish beast that they receiue not his marke in their right hand or in their fore-heads if they haue already beene marked that they wash it out câ—eane againe by
be done in faith and in the feare of God to feede the hungry to clothe the naked not that all the workes of mercy charitie are here numbred or any certaine number obserued but onely these few are named for examples sake to shewe vs that mercy must be vsed where mans misery doth neede it and withall we must make a difference betwixt those dueties which we doe as we are men and those that we do as we are Christian men therefore what soeuer good we doe vnto gods Saints we must do it in for Christs sake though it be but a gift of a cup of cold water in his name we shall not loose our reward though not rewarded of merite desarâ— but of mercy grace God of his mercy make vs mindful of those dueties to performe them as he shall enable vs otherwise we must looke for no mercy at his haÌ„ds but shal be sure to heare that which shall be pronounced to them on the left hand I was an hungred ye gaue me no meat I thirsted and ye gaue me no drinke And then though we wil excuse the matter neuer so cunningly alleadge that we neuer saw Christ hungry or a thirst because wee would not see Christ in his poore members being in that case because we wold shut vp our compassion froÌ„ the poore turne our eyes from our owne flesh because our religion was onely but in outward profession no liuely fruits of faith budding foorth because we would not visite the widdow the fatherles in their aduersity and keep our selues vnâ—potted of the world nay because while we liued in this world we did wrong the widow the fatherlesse and grind the faces of the poore therefore as we haue done so shal it be done vnto vs the same measure that we shall measure vnto others the same shal be measured vnto vs againe There shal be Iudgement mercilesse â—am 2.13 to him that sheweth no mercy but mercy contrariwise shall reioyce against Iudgement Finally our Sauiour repeteth the summe of both sentences again lest happily we haue for gotten them as too of en we do Math 25. vlt. And these saith Christ shal go into euerlasting paine the righteous into life eternall That is those gracelesse Goats those mercilesse misers those miserable miscreaÌ„ts that haue had no feare of God before their eyes no coÌ„passion on their brethren that haue hated to be reproued that haue had their whole swing in sin wearied themselues in vanitie they 〈◊〉 all be sent packing into euerlasting paine But the righteous that is those that haue apprehended the righteousâ— esse of Christ Iesus by a true liuely faith haue repeÌ„ted indeuoured to leaue sin before sin leaue them those that haue brought forth the timely fruits of repeÌ„tance with an ardent zeale vnto Gods glory and a burning charitie vnto their poore brethren these shall goe presently into life eternall by which two words life eternall and paine euerlasting is certainely noted the perpetuall and endlesse continuance of the ioyes of the godly and torments of the damned in the world to come neuer to haue end But it may be some will say that we post on with these two sentences to fast Christ will vse a greater moderation before he proceede to sentence there is mention made in the scripture of bookes that must be opened It is true indeede Daniell saith The Iudgement was set Dan. 7.10 and before sentence is giuen the bookes are opened Saint Iohn likewise in the Reuelation when he sawe the dead both great and small stand before God saith that the bookes were opened and an other booke was opened Reu. 20.12 which he calleth the booke of life The Booke of life I take to be the hidden and vnreueiled knowledge of God concerning those whom he hath appointed to life and saluation And this Booke is not for me or any mortall man to looke into by the other bookes I suppose are meant the consciences of all men in generall and of euery one in particular which shall either excuse or accuse vs at that day These bookes also are very secret bookes layed vp in the Closet of euery mans hart And I haue no skill to read in any of them but in mine own Indeede they are bookes of accompt which euery one must be careful to keep vntill this great day of reckoning come They are also Bookes of record wherein are written all the things that we haue done in this life whether they be good or euill and at that day shall be layed open in Facie curiae in the viewe and open fight of men and Angels Then shall be verified that saying of our Sauiour in the Gospell Nothing is so secret that shall not be euident neither any thing hid that shall not be knowen and come to light Wherefore it behoueth euery one to haue a special regard of these bookes and to couet euermore with the Apostle to haue a cleare conscience which is as the wise Man saith a continuall feast for if our consciences condemne vs not then haue we boldnesse towards God saith Saint Iohn contrariwise saith that Apostle If thy hart and conscience accuse thee God is greater then thy hart and knoweth all things If thy conscience be against thee it will be Mille testes more then a thousand witnesses These consciences of ours beloued which now we thinke we can stretch and streine as we please are the bookes of record which then must be opened either to excuse or condemne vs and therupon sentence shal be giuen accordingly My admonition therefore is that all businesse laied aside the next priuate leasure that euer we haue let vs ouerwiew againe and againe these bookes of reckoning see that the accompts be perfect where there is any desect let it be amended without delay for God knoweth how soone these bookes may be called for to be opened and then it will be too late to amend the least blot or fault that is in them Let vs follow the counsell of the Apostle to accuse and condemne our selues in this world that so we may be acquited and not condemned in that fearefull iudgement And this I hope may suffice to be spoken of this matter concerning the glory of Christ his comming and the maner of the Iudgement The eight Chapter wherein is intreated of Sobriety Watchfulnesse and Prayer IT might seeme that saint Peter had very well discharged his dutie in fore warning the world of the danger to come towards the end thereof in saying the ende of all things is at hand But that holy Apostle like a carefull Phisition not contented to warne vs that we fall not into a dangerous disease of security doth with all readinesse diligence prescribe vnto vs a maruellous good medicine for theÌ„ that are alreadie sicke in that disease the same may also serue as a pure preseruatiue to keepe those that are more sound from the infection thereof