or rather some other Elias of the Rabbins because it is not found in the sacred Scriptures but in the Thalmud of the Iewes hath set downe his opinion thus Sex millia annorum mundus durabit deinde conflagratio that is The world shall continue sixe thousand yeeres and then burning makes an end of it And because of sinnes which shall be many and great some yeeres shall be wanting Irenaeus the Martyr was of the same mind these are his wordes Quot diebus factus est hic mundus tot millenarijs consummabitur nam mille anni apud Dominum quasi dies vnus Psal 90. and 2. Pet. 3.8 Now all things were finished perfectly in sixe dayes and the seuenth day was a time of rest Therefore the consummation of all those things shall be in the seuen thousandth yere the perpetuall Sabbath the euerlasting rest This is their fallible collection and conclusion altogether repugnant to the Scriptures The greatest reason or rather shew of reason that made Elias and Ireneus and their followers to erre was for that they vpon these words A thousand yeeres are with the Lord as one day doe say that the world was made in sixe dayes and the seuenth day was a day of rest therefore the world shal stand and continue sixe thousand yeeres and in the seuenth thousand shall be the consummation and end of all In very deed I must needs confesse that these men were learned But Bernardus non vidit omnia neither these men for in my opinion herein they were deceiued in that they thought that in eternall life in the world to come with God were spaces of times yeeres dayes and houres as well as with men in this mortall life which is not true for in heauen I meane not the aereum Coelum ayrie heauen conteining the space from vs vnto the Firmament nor coelum coelatum the engrauen heauen which I so call because it is as it were ingrauen and enameled with glorious lights the Sunne the Moone and the Starres but the heauen which is called of the Philosopher Empyreum but by Diuines in Scripture the glorious Heauen of heauens or Heauen aboue the visible heauens wherein is our Sauiour the Angels and glorified Saints In this are no spaces nor seasons of yeeres dayes moneths houres or other times which thus I proue because there is no Sun nor Moone nor Stars nor no vse need nor necessitie of any of them For the claritie and brightnesse of the Lord shineth there There is no night no Clockes nor Dyals nor Watches How then is it possible for a man to know the spaces of times there Wherefore in the life to come a thousand yeeres are as one day and one day as a thousand yeeres The Psalmist therefore well said A thousand yeeres in thy sight are but as yesterday Psal 90.4 seeing that is past as a watch in the night Againe there is so much ioy in heauen that for the greatnesse and pleasantnesse thereof a thousand yeeres seeme to be but one day But in no wise can it be hereby gathered that because in sixe dayes the world was made and in the seuenth was rest that therefore the world shall continue sixe thousand yeeres and in the seuenth shall be a perpetuall rest and Sabboth and an end of all and so a certaine time knowne Besides the maintainers of the opinion abouesaid there are others which haue taken vpon them to ghesse at the yeere when there should be an end of all things In this number are they which thought that the end of the world shall be in the yeere from Christs birth 1656. because there were so many yeeres from the creation of Adam vnto the Flood and the rather they haue so supposed because our Sauiour and Saint Peter doe compare the times of the Floud Mat. 24. 2. Epist 3. and of the fire in the last day together Wheras therefore from the Creation of Adam vnto the Deluge were 1656. yeeres and sixe dayes they collect that there shall be so many yeeres vnto the last Iudgement when the World shall bee purged by fire Some thought that it should bee in the yeere 1588. among which number was Regiomantanus who left to the world certain Verses shewing his too farre reaching opinion Which Verses are these following Post mille expletos à partu Virginis annos Et post quingentos rursus ab orbe datos Octo gesimus octauus mirabilis annus Ingruet is secum iristia fata trahet Si non hoc anno totus malus occidet orbis Si non in nihilum terra fretumque ruent Cuncta tamen mundi sursum ibuâ—t atque deorsum Imperia luctus vndique grandis erit After one thousand yeeres full explere ended And fiue hundred more vpon the same And eightie eight iust added From the Virgins birth without all staine A wonderfull yeere shall come vpon And dolefull deaths shall follow on If not this euill world this yeere With Land and Sea decay Yet all the Empires euery where Assuredly shall sway And mourning much will follow Albeit beloued Christians there was some shew of alteration that yeere yet many that are here liued then and all can speake by experience that in this matter of the last Iudgement Regiomontanus was deceiued as vvell as others and although there were some shew of troubles yet GOD bee thanked the feares were greater then the harmes and we that liue can relate the same to Gods glory who mercifully and miraculously protected vs making the Seas and Windes to fight for vs and to get the conquest that all the praise might be the Lords Some would haue the time to be certainely knowne or very neerely pointed at because our Sauiour saith Behold the Figge-tree and all the trees Luke 21. when they shoot forth their buds yee beholding know of your owne selues that Summer is then nie at hand So likewise yee when yee see these things come to passe bee yee sure that the Kingdome of GOD is nigh This similitude teacheth that as when vvee see Trees begin to budde then we know assuredly that Summer is nigh So when wee see and know these things performed that the Euangelists haue by the Spirit of GOD penned and set downe and our Sauiour foretold and which Daniel prophesied of then wee may assure our selues that the day and time is neere at hand but we cannot out of these words gather the particular and certaine time Againe men should consider that our Sauiour spake by a similitude which illustrateth but proueth not any set time knowne to man In very truth I confesse that the time of the last Iudgement may be knowne quod ad genus that is that certainely it will come but it cannot bee knowne quod ad speciem to wit as touching the houre day moneth and certaine yeere I therefore assure my selfe and I beseech you all bee so perswaded that no man knoweth the certaine time the very day nor houre of the Lords comming
commeth from God as being infinitely rich in goodnesse and mercy towards all Rom. 10.12 and yet hath neuer the lesse himselfe for his riches and treasures are inexhaustable All we therefore are Baylifes Stewards and Disposers vnder God and should Minister the gifts which we receiue spirituall or temporall 2. Pet. 4.10 as good Stewards and disposers of the manifold graces of God And then a man proueth himselfe to bee a faithfull Disposer 1. Cor. 4.2 vvhich whosoeuer doth is blessed of God a most happy man and if he doth not discharge his office of Stewardship and seruice well of all men most vnhappy The Lord saith Who is a faithfull Luke 12.42 43 44 45 46. and wise whom the Master shall make Ruler ouer his houshold to giue them their portion of meat in due season Blessed is that Seruant whom his Master when hee commeth shall finde so doing Of a truth I say vnto you that hee will make him Ruler ouer all that he hath But if that Seruant say in his heart My Master doth defer his cōming and shall begin to smite his Seruants and Maidens and to eat and drinke to be drunke the Master of that Seruant will come in a day when he thinketh not and at an houre when he is not ware of and will cut him off and giue him his portion with the vnbeleeuers Euery Christian man and woman bee they neuer so high or neuer so low neuer so rich or so poore haue a threefold Farme committed vnto them the fruits of which they ought to dispose wisely and faithfully and therefore good Stewards are called faithfull and wise of our Sauiour before Luke 12 42. It behooueth vs therefore to take heed what we doe that we may make a good reckoning of our Stewardship bee found true and not false in gouerning these Farme-places Mannors and Mannor-houses which are these three as the Learned haue set them downe Ludolphus de Saxonia Iodocus Rad. Prima villa est mundus iste secunda proprium Corpus tertia anima The first Farme-House is the world the second a mans owne body the third his soule Now in being a Steward in the first Farme the world man must take heed that hee become not so great a friend vnto it and be not so much in loue with it that he become an enemy vnto God an vntrue false Steward vnto his Master for he that will be a friend of this world Iam 8. Mat. 6.27 is made an enemy to God For no man can serue two Masters He may not looke to flowe in the treaasures and pleasures of the world and raigne with Christ Augustine said August Nemo potest gaudere cum mundo regnare cum Christo that is no man can reioyce with the world and raigne with Christ And againe he saith Difficile imo impossibile est vt praesentibus futuris quis fruatur bonis vt hic ventrem illic mentem impleat vt à delicijs ad delicias transeat vt in vtroque faeculo primus sit vt in terra in coelo appareat gloriosus that is it is an hard thing yea impossible that any man should enioy the goods of this present world and also of the world to come that heere hee should fill his belly and there his soule that hee should bee chiefe in both worlds that he should be glorious in the earth and in heauen And this made Iohn so earnestly to disswade vs from the one the world 1. Ioh. 2.15 16 17. and so louingly perswade and exhort vnto the loue of the other the world to come Loue not the world neither the things that are in the world If any man loue the world the loue of the Father is not in him For all that is in the world as the lust of the Flesh the lust of the eyes and the pride of life is not of the Father but of the world and the world passeth away and the lust thereof but he that fulfilleth the will of God abideth for euer The riches treasures and stocke of this Farme are all goods Temporall which being concredited to vs of this rich person God the true owner of them we must take heed that we play not the bad Stewards with them and that is done foure wayes First in getting them wrongfully Secondly in setting our hearts on them idolatrously Thirdly in keeping them to our selues basely Fourthly in spending them vnlawfully and sinfully Of these foure in order First wee placed of our great and good Lord and Master Stewards in this Farme the world may not gaine goods through other mens hurts building our houses as the moth in other mens cloth feeding our selues fat by hurting biting and spoiling others as the moth is fatted by spoiling the cloth where she liueth Such men are very like to the filthy worme in a sheepe which is made fat by eating and consuming the poore seely sheepe and like Lice and Fleas which fatte themselues by sucking mens bloud Iam. 2.6 Such bad Stewards are the wicked couetous bad rich men who are made full by deuouring the poore and oppressing them by tyrannie Good Christians are compared to Trees which doe bring forth good fruit in due season Psal 1.3 and help euery way For a good Tree will bring forth fruit to quench hunger and thirst and it will put off the iniury and violence of the stormy weather but a bad tree a Bryer when the poore Sheepe flye vnto it for succour scrapeth and scratcheth all the wooll from their backs and pilleth them bare Such trees are the mercilesse Stewards the Tyrants of the world which when the poore fly vnto them for succour they tye them and wrap them in Bonds like as the Bryer doth the sheepe and then vnmercifully spoile them 1. King 21. The rich Steward Ahab could not rest vnlesse he had poore Naboth his Vineyard and he and his cursed wife Iezabel cared not how wrongfully and cruelly they came by it Greg. decret l. 5. tit 19. Gregory reporteth that such cruell and bad Stewards were denyed Christianorum Sepulturam Christian mans buriall And Glanuill Glanuil l. 7.16 writing of the Lawes and Customes of England saith that by the most ancient Lawes of England the goods of an iniurious and defamed oppressour dying without restitution were escheated to the King and all his Lands to the Lord of the Towne And what becomes of himselfe His flesh is giuen to the wormes a right Cadauer Looke to the sillables of that word and let ca stand for caro da for datur and ver for vermibus It sheweth That mans flesh is giuen to wormes and his soule to the Diuels to bee tormented world without end And therefore the ancient Father saith Si haberes sapientiam Salomonis si pulchritudinem Absalonis si fortitudinem Samsonis Aug. super Mat. 25. si longaeuitatem Enoch si diuitias Croesi si foelicitatem Octauiani quid prosunt haec
and with-holding part of their owne goods from the Apostles He spared not Hierusalem no nor the very Angels that sinned but cast them downe and deliuered them into chaines of darknesse to bee kept vnto iudgement To conclude hee spared not Christ Iesus his deare Sonne but our sinnes beeing imputed to him he laid the punishment also vpon him both in his body and also his soule whose bloudy wounds and paines were sufficient to saue all but efficient and effectuall onely to redeeme all the soules and bodies of his elect and faithfull Therefore seeing that we know that he left no sinne vnpunished in the vnrepentant in all former ages but seeing hearing and knowing them all as wel the offenders as their offences straightwayes armed himselfe with iustice and iudgement and punished them most seuerely We may assure our selues that he hauing perfect knowledge and notice of all our misdemeanours and manifold transgressions perpetrated against his diuine Maiestie will not spare vs but will reprehend vs and say vnto euery vnrepentant and bad Steward How commeth it to passe that I heare this of thee and presently will call vs to account Which is the fourth point wherein the lamentable estate of a bad Steward a wicked man consisteth The end of the third Sermon THE FOVRTH SERMON Come render account c. AS the benefits which our good GOD bestoweth vpon the good Stewards are in number infinite in dignity excellent and in measure incomprehensible and as the ancient Father hath Chrysost Beneficia Dei omnibus horis consideranda For who is able to expresse to the full the happy state of that Steward to whom it is said of him that neuer dissembleth nor deludeth O well done thou good and faithfull seruant thou hast beene faithfull in little I will make thee Ruler ouer much enter into thy Masters ioy Math. 25. So on the contrary no man can expresse to the full the lamentable estate of an euill Steward and vnprofitable seruant to whom it will be said of the true Iudge Cast that vnprofitable seruant into vtter darknesse there shall bee weeping and gnashing of teeth two bad dishes to come in at the last where the first dish is weeping and the second gnashing of teeth And to this passe is this bad Steward come before him is praecipitium a place to fall downe forward behinde him is occipitium a place to fall downe backward on the one side Scilla on the other side Charybdis so that he can flee no way without great danger He must needs stand still and indure all hazzards and perils and come to his account to the true audit For now hee must take his vltimum vale his last farewell and sing his dolefull and euerlasting euen song Such a great and horrible day is come Ioel 2. Mal. 4. as the Prophet speaketh of Yea the day shall burne like an Ouen But first the account shall be taken For as a Prince and Nobleman when he taketh a dislike of his Steward first reckoneth with him and then putteth him out of his Office So this Rich man is here said to deale with his Steward and Christ with all at the last day yea his account shall bee more exactly and accurately taken then of any other in this world For he is God the Searcher of the heart and according to the same hee will iudge righteously hauing no respect nor regard to any mans person For before him the King and the Begger is all one when he shall come to take an account and iudge then Scepters and Shepheards shall be all one Princes and Pesants noble and ignoble yea the very King and the Begger shall be fellowes no better regarded shall bee the highest then the lowest but as when men put gold and siluer into a bagge many pieces are shuffled together and yet the best may be the lowest So will it bee at this generall audit If the greatest men of this world are the worst in faith and godly life and conuersation there will be no partiality vsed by the Iudge but they shall be tumbled to the bottome of the pit as soone as the poorest delinquent in the world For when our Lord shall come with his holy Angels to take an account and iudge the world all are alike For if great men and meane persons are in the same sinne they shall be bound together and cast as a faggot into hell-fire The glorious Angels at the great Haruest shall first gather the Tares separating them from the Wheat Mat 25.32 which is poena damni that is the punishment of that a man loseth a plaine priuation of God and all that is good Angels Saints Friends and then they shall binde them in Sheaues to be burnt which is poena sensus the sense of punishment as it were a possession of Hell and all that is euill Ludolphus thinketh that they shall not bee bound all in one but in many Faggots An Adulterer with an Adulteresse shall make one Faggot a Drunkard with a Drunkard another faggot c. Hee thinketh that they shall not bee bound together that haue commited distinct and seuerall sinnes neither according to the greatnesse of their Persons as King and King together rich and rich base and base But as there are seuerall sinnes so seuerall Sheaues and all this shall bee done without respect of person This account shall bee taken not onely of externall things but also of internall that is to say both of bodies and soules No man can excuse himselfe or vse any cunning to deceiue as before an earthly Iudge but euery man shall appeare rightly as he is For Christ to whom the Father hath giuen all iudgement will respect no man for his purse sake nor friends Ioh. 5. Therefore let vs deale sincerely towards God and Man knowing that we shall be called to account most strictly and accurately for euery idle word much more for euery wicked deed and because a good conscience is a perpetuall and best supersedeas in this point let vs follow the example of Paul who said Act. 24.16 that in this hee exercised himselfe that he might haue a good conscience towards God and men Tremble and quake O sinner at the cogitation of these things Repent reuert and turne vnto the Lord. For what art thou to stand in the presence of this Iudge being fraile vaine weake naked miserable filthy and horrible A man that hath imperfections in his eyes cannot looke on the brightnesse of the Sunne And how canst thou be perswaded that thou being an Infidell fraile and full of blemishes shalt looke vpon the Sunne of righteousnesse Christ Iesus Repent and beleeue and thou shalt look vpon him otherwise thou shalt be reiected For as the Eagle when she hath yong ones taketh them out of the nest and such as can looke on the Sunne them she keepeth and such as cannot she casteth away Euen so they that with the eyes of their Faith looke on Iesus Christ shall bee
preserued at this generall and great Assize and they that cannot shall bee tumbled downe to the pit of perdition But because secure and carelesse men Epicures and Atheists deny this great and strict account that shall bee taken at the last Day 2. Pet. 3.3 4. according to Saint Peters prediction which telleth vs that in the last dayes there shall come mockers of Christs cōming to Iudgement to take this account And these are the last dayes in which wee see by many workes of the wicked liuing in Atheisme and Epicurisme that they are so perswaded and differ nothing as appeareth from the wicked iudgement of Paulus Tertius the Pope who when there was a speech made vnto him of this account at the last Iudgement said vnto Cardinall Bembus O Bembe Bembe quantum nobis profuit fabula de Christo making this doctrine a fabulous thing Therefore the more is the pitty the question An sit whether there is any last iudgement is most necessary to bee discussed and spoken of Which whiles I endeuour affirmatiuely to proue I beseech you without partialitie lend mee your yeelding resolutions vnto the truth as it shall be proued And Si tu quid rectius istis Candidus imperti si non his vtere mecum If better then these thou hast in store Let vs haue part and say no more But if thine owne doe thee not please Vse that I haue and rest at ease Psal 100. The first proofe is the Word of God an eternall an infallible truth as our Sauiour doth witnesse speaking thus to his Father a maintainer of it Ioh. 17.17 Sermo tuus est veritas thy Word is the Truth Enoch the seuenth from Adam prophesied prophesied of this day of the Lords comming to take an account saying Behold Iude 14. the Lord commeth with thousands of Saints to giue iudgement against all men and to rebuke all that are vngodly among them of all their wicked deeds which they haue vngodlily committed and of all their cruell speakings which vngodly sinners haue spoken against him In which place the Lords comming to iudgement is plainely foretold and because it is a thing certaine and sure to be therefore hee speaketh in the present Tense and said Behold the Lord commeth And so the high Iudge himselfe speaketh saying Behold I come as a Theefe Reu. 16. speaking in the present Tense as before and not in the future Tense saying I will come And Peter reporteth Act. 10. that the high Iudge our Sauiour Iesus Christ commanded him and the other Apostles to preach vnto the people and to testifie that it is he that is ordained of God a Iudge of quicke and dead And Paul prepareth men by repentance against that Day saying Act. 17.30 31. Now hee admonisheth all men euery where to repent because hee hath appointed a day in the which he will iudge the world in righteousnesse c. The same Paul assureth vs that wee all must appeare before the Iudgement seat of Christ 2. Cor. 5. that euery man may receiue the things which are done in his body according to that he hath done whether it bee good or euill The same Apostle most plainely setteth downe the order and manner of the Lords descension from Heauen to doe this weighty businesse when as he saith 1. Thes 4.16 17 The Lord himselfe shall descend from Heauen with a shout and with the voice of the Archangell and with the Trumpet of God And the dead in Christ shal rise first then we which liue remaine shall bee caught vp with them also in the clouds to meet the Lord in the Aire and so shall we euer be with the Lord. This comming of our Sauiour to iudge and to take this account was foretold of the Angels who standing by him when hee ascended into Heauen and seeing the men of Galilee gazing after him said This Iesus which is taken vp from you shall so come as ye haue seene him goe into heauen And how can we doubt hereof seeing that our Sauiour himselfe euen the high Iudge foresheweth the same Mat. 27. 25. And Saint Mathew setteth downe the order and maner of this Iudgement so plainely that no man led by the Spirit of God can once mutter against his doctrine The second proofe is taken from the end vnto which mankind was made of God God necessarily obtaineth his end And this was the end for which he made mankind that he might be his Image and his eternall Temple wherein he might and should be celebrated to whom he might communicate himselfe his chiefe wisedome goodnesse righteousnesse and felicitie which felicitie is part of the Image of God but this is destroyed and defaced of the Deuill Therefore God which is stronger then the Deuill will restore it And although the end for which man was made is hindred diuers wayes in this life yet the Lord once will attaine vnto it Wherefore there must of necessitie once be a change and an adiudging vnto the same end And here it is admirable to consider how like a Diuine the learned Philosopher aymed and leuelled at this marke and matter For thus hee said Verisimile est hominem ad has miserias non esse conditum sed longè verissimum est praestantissimam creaturam omnium ad meliorem finem conditam esse That is to say It is like to be true that man was not made to endure these miseries but rather it is farre most true that the most excellent creature of all was made to a better end The third proofe is taken from the righteousnesse of God his goodnesse and diuine truth which require that the godly should be perfectly well and the wicked perfectly euill and this falleth not out so many times in this life For here we see the wicked many times flourish with all worldly prosperitie Psal 37.35 luke 16. according to Dauids report and the example of the rich Glutton Therefore there must be another life wherein this iustice of God may appeare that both bodies and soules as they haue beene ioynt partakers of good actions and bad may haue either ioy and comfort or paine terrour and discomforts the wicked may haue tribulation the godly rest And the inchoation of this shall be at this day and time as Paul prooueth where he comforteth the Church of the Thessalonians shewing that their persecuters shall be afflicted and euerlastingly punished at this day and time and the godly rewarded The words are these 2. Thess 1.6 7 8 9 10. It is a righteous thing with God to recompence tribulation to them that trouble you and to you which are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen with his mighty Angels in flaming fire rendring vengeance to them that doe not know God and which obey not the Gospel of our Lord Iesus Christ which shall be punished with euerlasting perdition from the presence of the Lord and from the glory of
his power when he shall come to be glorified in his Saints and to be made marueilous in all them that beleeue Abraham in his conference which hee had with the rich Glutton tormented in hell speaketh to this purpose when he said Remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines Luke 16 25. now therefore is he comforted and thou art tormented The fourth reason standing for a proofe may be drawne from Christs glory that as he was dishonoured at his first comming in the flesh wonderfully abased disgraced and humbled so at his second comming hee shall appeare in glorie Matth. 25.31 The fift reason which the ancient Father setteth down in stead of a proofe is probable and it is taken from the Rainbow in which are two colours ceruleus seu aqueus color purpureus seu igneus color The gray and watrie colour and the purple or fiery colour Ceruleus seu aqueus color indicat mundum aquis diluvij perijsse eo modo nunquam deinceps deleturum iri That is the gray or watry colour doth shew that the world perished with the waters of the Flood and neuer after shall be destroyed after that manner That is proued Gen. 9. where it is said That God set the Rainbow in the skie as a true externall signe that the earth shall neuer be ouerflowne againe with the waters of a Floud Now the other colour purpureus seu igneus color significat mundum deinceps in extremo iudicio igne transiturum That is to say The purple or fierie colour doth shew vnto vs that the world hereafter in the last Iudgement shall passe away and be purged with fire And this is proued and will fall out true 2. Pet. 3.7 The sixt is the horrible promulgation of the Law in mount Sinai in thundring lightning and flames of fire threatning most horrible punishment to the offendours and inforce withall the maledictions and tortures denounced in the same against all impenitent persons and infidels which doth proue that there is a day of Iudgement and account For whereas these wicked ones rather flourish here then receiue punishment there must needes bee a iudgement and account taken of these delinquents and another life that those things that God hath spoken may take true effect that the fulfillers of the Law which are the faithfull in Christ may haue life and the impenitent transgressours death eternall For the Lord knoweth how to deliuer the godly out of temptation 2. Pet. 2.9 and to reserue the vniust vnto the day of iudgement for to bee punished And according to this a mans conscience doth minister many times feare or hope vnto him according as his deedes haue beene Ouid. Fast pri Conscia mens vt cuiquè sua est ita concipit intra Pectora pro meritis spemque metumque suis Lastly diuers signes and tokens of the last Iudgement which were foretold of the Prophets of Christ and the Apostles that should goe before this Day and time of account are accomplished And therefore there is a day of Iudgement and an account 1. Pet. 4.7 Mat. 24.33 and it is at hand These predictions and foresignes are most set downe Math. 24. where it is shewed that there shall be many false Christs and false prophets many heresies errours and sects Which we see to be true not onely among the Romanists and Rhemists but euen the more is the pitie many sectaries and factious persons arise among our selues Againe we haue had warres and rumours of warres Moreouer there haue beene famines pestilences and earthquakes and that within our times that are now liuing wee need not seeke for further proofes nor examples for if wee would we might haue many To speake of signes in the Sunne Moone or Starres coldnesse of charitie and the rest would make me too tedious therefore I will leaue them and many other foretellings as apparent truthes already fulfilled and yeelded vnto of all them that are true and settled Christians Onely let me begge of you that are Readers of this Treatise to hearken to the vse of my doctrine wherein I will be so briefe that my beginning and end shall almost be knit together First this doctrine auaileth to confute Epicures and Atheists and mockers of this doctrine of Christes comming to Iudgement to take this accompt who say as the Apostle hath 2. Pet. 3. Where is the promise of his comming For since the Fathers died all things continue alike from the beginning of the Creation 2. Epist 3. These the Apostle ouerthroweth by two reasons First in that the false mockers say that all things continue alike since the Creation hee proueth it to be false by the Floud in the daies of Noah Verse 5. For this they know not saith he and that wilfully how that the heauens were of old and the earth consisting of the water and by the water by the Word of God by the which thing the world that then was perished being then ouerrunne with water Secondly he sheweth the manner of the purging of the world in the day of Iudgement by fire saying But the heauens and the earth which are now be kept by his Word in store and reserued vnto fire against the day of iudgement and perdition of vngodly men Therefore all things haue not neither will continue alwaies alike and yet these wicked Atheists as heretofore so still perseuere in their wicked course of life and incourage one another to securitie and pleasures Esa 56.12 they say Come let vs take wine and we will fill our selues with strong drinke and to morrow shal be as this day Wisdom 2. and much more abundant They say Come and let vs enioy the pleasures that are present and let vs cheerfully vse the creatures as in youth let vs fill our selues with costly wine and oyntments and let not the flower of life passe by vs. Let vs crowne our selues with Rose-buds before they be withered Let vs be partakers of our wantonnesse let vs leaue some tokens of our pleasures in euery place for that is our portion and this is our lot These men liue rocked and lulled in the cradle of securitie as though there were no death certaine no account to bee made no hell at all Which thing the Poet lamented when he said euen mournfully Eheu sic viuunt homines tanquam mors nulla sequatur Et veluti infernus fabula vana foret Heb. 9.27.28 But let these men consider that as it is in holy Writ it is appointed to all men to die once and after death commeth iudgement and that the carelesse and bad Steward must come to reckoning And as the Wise man hath God will call man to account for all these things for all these fooleries and sinnes Secondly this doctrine auaileth to comfort the godly afflicted Erit olim viciscitudo there wil once be a change Their sorrow will once bee turned into ioy eternall All teares once shall be
that which the blessed Euangelist Matthew setteth downe saying Wake therefore for ye know not what houre your Master will come Many other exhortations we haue to moue incite and stirre vs to a godly life drawne from this day of Iudgement as that of Paul Act. 17.30 31. verses where hee preached against idolatry and told the idolatrous people that God admonished all men euery where now to repent Because hee hath appointed a day wherein hee will iudge the world in righteousnesse c. Let the recordation hereof make vs to be sober and watch and haue feruent loue as Saint Peter exhorted the faithfull 1. Pet. 4.7 8. saying Now the end of all things is at hand be ye therefore sober and watching in Prayer But aboue all things haue feruent loue among your selues Watch therefore beloued and againe I say Watch. Take instruction of the Hare who not knowing when her enemy may come vpon her yet fearing the worst sleepeth with her eyes open and by that meanes seeth the least glimpse of her enemy that may steale vpon her The Nightingale fearing lest she should be deuoured of a Serpent setteth her brest against a sharpe Thorne or some hard thing that when she oppressed which sleepe noddeth shee may by and by be awaked and then shee will sing most cheerefully melodiously So doe you deare brethren sleepe as the Hare doth with her eyes open that you may awake sodainly auoid when your enemy Satan with his alluring temptations would steale vpon you Sleepe also when you are heauy and drowsie as the Nightingale doth with some sharp thing at your brest I meane sorrow for sin at your heart that though against your wil you nodde sometimes with sleepe yet you may with the Nightingale speedily awake and sing melodious but yet spiritual songs Ephes 5.19 I meane Psalmes of thanksgiuing vnto the Lord as Dauid doth exhort vs saying Sing wee merrily vnto our Lord God Psal 81. make a cheerefull noise vnto the God of Iacob O let vs be mindfull of our latter end of death and this last account which that we may the better doe let vs call to minde diuers domesticall and familiar things dayly conuersant before our eyes that they may put vs in minde of our latter end and all circumstances touching the same all antecedents coniuncts and consequents Our beds may bring to our remembrances our graues our sheetes that we lye in 1. Thes 4. our winding sheete our sleepe death for vnto the same Death is compared the very Flea that bites vs the worme of Conscience that shall gnaw the wicked the crowing of the Cocke that awaketh vs out of sleepe and warneth vs of the passing away of the night may presage vnto vs the Trumpe of the Lord the sweet Bels of Aaron sounding out and ringing alowd to call vs to the Church the societie of the faithfull to knowledge faith and a godly life here in this world yea and our awaking out of the sleepe of death at the last Day the last audit and account at the time of the Resurrection Therefore beloued giue mee leaue for your good to shake you out of the cradle of your sleepe securitie and carelesnesse be lulled and rocked therein no longer For then you are said to bee asleepe in the Scriptures when all the powers of the minde and senses are so ouercome with the sound and dead sleepe of sinne that you cannot heare when Christ calleth nor see him when he commeth vnto you nor feele him when he knocketh at your hearts nor taste him how gracious hee is when ye come to receiue the Sacraments but only to your condemnation when ye doe not smell him whether hee bee a sauour of life vnto life or death vnto death so that yee cannot know the day of your visitation when such darknesse ouershaddoweth you that you cannot comprehend Christ the light when he commeth among his owne On the contrary then are we said to watch when all our senses are apt to all godly exercises when our eares are open to heare Christ our Master when we continue our watch and ward neuer putting off our armour or betaking our selues to our rest least Death the Lords Bayliffe should sodainly arrest vs or our Sauiour the high Iudge comming to Iudgement when wee least thinke of his comming 1. Thes 5. 2. Pet. 3. and therefore it 's compared to the comming of a Thiefe who giues no warning should sodainly we vnprouided and not looking for him steale vpon vs. And this is the reason that my Text giueth mee occasion to presse you with now The speciall exercise that we are to vse in our Watch and Ward is Prayer 1. Pet. 4. Mat. 24.42 And because wee know not the certaine time of the Lords comming to take this account we should bee the more vigilant and watchfull hauing on our spirituall armour Ephes 6. whereof Paul speaketh Watch therefore good Christians whiles it is the time of light the time of grace before the night of death commeth wherein no man can worke out his saluation Ezek 7. Augustine yeeldeth a reason why man knoweth not the time of his death nor the Day of Iudgement His words are these Magna Dei misericordia monuit In Psal 34. vt rectè viuamus ideo diem mortis extremi Iudicij nobis abscondit ne nobis in futurum aliquid promittamus that is the great mercy of God hath taught vs to liue well and for this cause he hath kept vs from the day of our death and of the last Iudgement that wee might not promise any thing to our selues afterwards August de disciplina Christiana The same saith Latet vltimus dies vt obseruentur omnes dies that is to say the last day is vnknowne that we should obserue all dayes Therefore I say Watch for you are not certaine to liue one houre I wil tell you how I would haue you watch Vigilate rectè credendo Helm firmiter sperando sincere Deum proximum diligendo mandata Dei custodiendo sanctè piè iustè viuendo sine intermissione orando in patientia Deo in omnibus bonis operibus fructificando quae edificationis sunt vbique sectando in omni bonitate vsque in finem permanendo that is to say Watch truely beleeuing stedfastly hoping sincerely louing God and our neighbour keeping the commandements of God liuing holily godly and iustly praying without ceasing in patience fructifying to GOD in all good workes following in euery place those things that tend to edification continuing in all goodnesse to the end If thou doest these things thou shalt neuer perish neither in this world nor in the world to come The doctrine of the vncertainty of the day of Iudgement ouerthroweth all the coniecturall and doubtfull opinions of them which haue gone about to set downe the certaine time of Christs comming to Iudgement and the purging of the world by fire Elias whether the Prophet
no nor the Angels in Heauen nay which is most of all not our Sauiour Iesus Christ in his humanitie but in his Deitie knoweth all And let this worke in vs all a serious kinde of watchfulnesse Luk. 12.40 Bee yee ready saith our Sauiour for the Sonne of Man will come at an houre when yee thinke not The end of the fourth Sermon THE FIFTH SERMON God in his inscrutable wisedome and infinite goodnes towards man deferreth this day of iudgement for 3 reasons 1. To stirre vp in vs a vigilant expectance and a patient waiting for his appearance 2. That his Church his flocke may be increased 3. To grant all men time space to repent AS touching the first Chap. 5.7 8. Iames teacheth vs to performe the same by precept and patterne by precept in the beginning of the seuenth Verse where hee saith Bee patient vnto the comming of the Lord and hee in effect repeateth the same doctrine in the eighth Verse saying Bee ye also patient therefore and settle your hearts for the comming of the Lord draweth neere His example is taken from Husbandmen who patiently wait for the precious fruit of the earth vntill they receiue the former and the latter raine His words seruing for doctrine and example are these Bee patient therefore vnto the comming of the Lord Behold the Husbandman waiteth for the precious fruit of the earth and hath long patience for it vntill he receiue the former and the latter raine Be ye also patient therefore and settle your hearts for the comming of the Lord draweth neere He that waiteth in Faith Reu. 16.15 hope and patience for the Lords comming Luke 12.37 is blessed for hee shall appeare the second time without sinne vnto them that looke for him vnto saluation as we may see Heb. 9. the last Verse Secondly the Lord deferreth his comming to Iudgement that all the Elect may bee gathered together to his Church may be effectually called be of the Lords flocke who although they are the Lords already in his eternall Decree yet there is a time wherein they are called The Lord would haue them heare the Word and by the same to be born againe vnto which time is required and therefore that they may haue time the Lord delayeth his comming for their sakes the world consisteth and for them all the good things on the earth are prepared For the vngodly vse them as Robbers and Theeues The Apostle saith 1. Tim. 4.3 God hath prepared meates to bee receiued of the faithfull with thanksgiuing and of such as know the Truth The like place the Apostle hath speaking to this purpose thus Vnto the pure all things are pure but vnto them that are defiled Tiâ—us 1. â—5 and vnbeleeuing is nothing pure but euen the minde and conscience of them is defiled The third reason why the Lord is so long before hee come to take this account is very like to the former reason and it is to grant all men time and space to repent that they may bee saued which the godly will not pretermit nor neglect The Lord saith the Apostle that hath promised is not slacke as some men count slacknesse but is patient towards vs for as much as he would haue no man lost but would receiue all men to repentance Vnto which purpose hee speaketh after in the 15. Verse Suppose saith he that the long suffering of the Lord is saluation This time space to repent and prepare themselues for this account the godly will neuer let slip vnprofitably Contrarily the wicked neglect time and therefore by the same are made inexcusable making a fuller measure of their sinne in that they despise the goodnes and bountifulnesse of the Lord Rom. 2.4 calling them to repentance These wicked ones are afraid of this Iudgement and therefore neuer wish for it but the godly desire it because at that time they shall be deliuered from the miseries wherein they liue in this world Rom. 7.24 O wretched man that I am saith the Apostle who shall deliuer me from the body of this death In Reuelation 22. The Brideman and Bridewoman say Come Lord Iesu Come which they say not that are not ready to entertaine the Lord. Hauing before proued that there is a day of Iudgement and that God would haue vs to know it and the reasons wherefore and also hauing shewed that the certain time the yeere moneth weekes dayes and houres are vnknowne and the reasons also of the same with a confutation of the gaine-sayers and the vse of both And lastly hauing yeelded reasons why the Lord delayeth this Day In the rest I will bee as compendious and short as I may bee so as I may lay downe the truth with perspicuitie Which that I may the better doe obserue with mee these points which I thinke fittest to bee spoken of And first hauing before manifested that there is a day of Iudgement and account-taking next it wil be most profitable to shew First what this Iudgement is Secondly the terrible signes and dreadfull preparations for the wicked Thirdly the manner and comming of the Iudge and settling him in his Throne and raising of the dead to come to Iudgement Fourthly the tryall of the sinner by Accusers and Witnesses Fiftly the Booke and touchstone of the sinners tryall at the last Day Sixtly the lamentable case of the sinner condemned Seuenthly the sentence giuen of both godly and vngodly First what this Iudgement is First it is that Iudgement which God will exercise in the end of the World by Christ which shall come downe from Heauen into the Clouds visibly in great glory and Maiestie and will take this account and by him all men shall bee raised vp which haue beene dead from the beginning of the world euen to the end the rest then being aliue shall be suddenly changed and all shall stand before the Tribunall Seat of Christ who shall giue sentence of all and will cast the euill with the Diuels into eternall punishment and will take the godly to him that with him and the blessed Angels they may in Heauen enioy eternall felicitie This long description is taken out of the knowne Scriptures and therefore if I should labour to proue it I should hold vp a Candle to lighten the Sun I will therefore leaue this matter as yeelded vnto and hasten to the next point to wit what shall be done at that time at that fearefull time of reckoning that men warned of the dangers may be danted and discouraged from doing euill and walking any longer securely in the broad way that leadeth to destruction and by serious repentance be brought to the narrow way that leadeth to saluation Secondly at this Day of Iudgement when this strict reckoning shall be taken there shall be such terrible signes and dreadfull preparations for the wicked that they shall bee at their wits ends their hearts shall faile them for feare and they shall wish that the Hils may couer
of fire This doth Iames teach vs saying Iam. 5.1 2 3. Goe to now ye rich men weepe and howle for your miseries that shall come vpon you your riches are corrupt and your garments are moth-eaten your gold and siluer is cankred and the rust of them shall be a witnesse against you and shall eate your flesh as it were fire Ye haue heaped vp treasures for the last dayes How foolish then are greedie couetous men Rom. 1. which heape vp wrath against the day of wrath and of the declaration of the iust iudgement of God Mat. 5. How much better were it for them to lay vp treasures not vpon earth where the rust and moth doth corrupt and where theeues breake thorow and steale but rather to lay vp treasures in heauen where neither rust nor moth doth corrupt and where theeues doe not breake thorow nor steale Fourthly a mans conscience shall witnesse with him or against him as the Apostle doth testifie Rom. 2. speaking thus of the Gentiles When the Gentiles saith he which haue not the Law doe of nature the things conteined in the Law they hauing not the Law are a law vnto themselues which shew the effect of the Law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing at the day when God shall iudge the secrets of men by Iesus Christ according to my Gospel Note I beseech you the Apostles words He saith That the conscience of the Gentiles shall beare witnesse and he telleth when she shall doe this to wit when God shall iudge the secrets of men by Iesus Christ meaning the day of Iudgement But that I may speake more plainely note I beseech you beloued Christians that as mens doings are two-fold good or bad They are good which proceed from faith and are agreeable to the Law of God and they are euill which proceed from infidelitie and are repugnant to the Lawes of God So the motions of mens hearts are two-fold either ioyfull which concomitate good deedes or sorrowfull which alwayes accompany euill deedes Hereupon it commeth to passe that one Conscience may bee called good another bad Omnis Conscientia cum scientia Now a good conscience is a ioyfull motion of the heart arising from a certaine knowledge of wel-doing or it is the iudgement of the mind grounded vpon knowledge concerning a mans good deeds ministring ioy vnto him Hereupon Paul said Our reioycing is this the testimonie of a good conscience 2. Cor. 1.12 Paul bended his wit and will and laboured earnestly to haue a good conscience towards God and man and he had such an one and with it could truly say I am pure from the blood of all men And further at his end his conscience so comforted strengthened and emboldened him that he without any scruple or hesitation 2. Tim. 4.7.8 said I haue fought a good fight I haue finished my course I haue kept the faith c. A good conscience makes a merrie heart whiles wee liue makes vs to sleepe more quietly then if we layd our heades on a Doune-pillow and when death approcheth she causeth man not to feare to die and then will not forsake him when all worldly vanities and shadowes vanish fade away and yet she wil doe him the best seruice that she can shee will plead for him and witnesse with him O what a treasure is a good conscience She is as it were mount Tabor a glimpse of glory vpon earth a comfortresse of thy heart at the houre of death and a faithfull friend and witnesse to stand by thee at the day of Iudgement when thou shalt haue most need But an euill conscience is in this world as it were an hellish Hagge an infernall Furie euer tormenteth man followeth him she alwayes keepeth a true record of all mans euill thoughts words and workes troubleth man with direfull suggestions and temptations she is neuer at peace and quietnesse she bringeth man to destruction as it may appeare by the examples of Cain Iudas Arrius and many others and yet she hath not done but continuing an enemy at the last Day will witnesse against a man all his sinnes his swearing forswearing lying stealing iniuries oppressions and all other his workes of the flesh and darknesse She will not nor cannot forget them For all mens faults are so perfectly knowne vnto her and so firmely impressed in her that shee is compared to a booke a booke of remembrance wherein all things are so perfectly recorded that they cannot be forgotten Reu. 20 12. Iob saith Thou hast sealed vp our sinnes in a bagge to shew the exact and strict kind of keeping of them against that Day of account So that not an euill thought not an euil word not an euill deed can be forgotten they are all so surely recorded and the time of opening this booke and reading them ouer to the hearing of the world is the day of Iudgement For then all mens faults shall be knowne and in them that haue offended they shall be punished Foolish men and women think that all their wicked thoughts all their idle and euill words passe away with the wind but it is not so for in this booke they are written and recorded and once the booke shall be opened and thy secret sinnes discouered Now if we come to the liues of men and women alasse they are most wicked they are nothing else but a continuall practice of sinne Well let vs labour to keepe a good conscience an vnblotted and vnblurred booke and then we shall preuent and escape the danger The booke and touchstone of the triall The Booke and touchstone whereby all our thoughts words and workes shall be examined and tried is the Word of God it is I say the Rule and Line by which they ought to be leuelled squared and wrought by The Apostle Paul saith Rom. 1.16 That at the day of Iudgement God shall iudge the secrets of men by Iesus Christ according to his Gospel he meaneth that Gospel whereof he was a preacher not an authour Our thoughts words and workes must be tryed by the Word of God If therefore our thoughts words and workes are not agreeable to the Word of God to Gods rules and commandements they are as odious distastefull and vnpleasing vnto the Lord as the offering vp of brused things were in the time of the Law Therefore let the Word of God O man be a lanterne to thy feet and a light vnto thy pathes that thou mayest not wander out of the old ancient wayes of the Lord but goe the straight wayes to Heauen alwayes directing thy steps by this Word of God When the poore wretched sinner accused by his own thoughts is found culpable in his words and workes and is conuicted by euident and plaine testimonies as before because he made no conscience of his wayes and neuer directed his goings according to the Word of God behold in what lamentable
case he shall stand in The lamentable case of the sinner condemned For aboue him he shall haue the Iudge offended for his wickednesse beneath him the burning pit of Hell open and boyling ready to swallow him vp on his right hand his sinnes accusing on his left hand the Diuels as it were Iaylors and Executioners ready to execute Gods Sentence vpon him within him his conscience shall gnaw him paine him grieue him and testifie against him before him iudgement without mercy behinde him his euill life on euery side all damned soules bewailing and which way soeuer you cast your eyes you shall behold a burning fire O consider this ye that forget God lest hee teare you in pieces and there be none to deliuer you Sentence giuen of godly and vngodly and first of the godly The iust Iudge will pronounce sentence righteously both of the Sheepe on his right hand and Goates on his left hand of both godly and vngodly iust and vniust faithfull and vnfaithfull Sentence shall bee giuen of the godly according to the Gospel not onely offering but now giuing saluation to Gods faithfull children by the merits of Iesus Christ And the sentence will bee a kinde inuitation or rather receiuing to ioy in these words Come ye blessed of my Father inherite the Kingdome prepared for you from the beginning of the world c. On the contrary sentence shall be giuen of the Goates of the wicked and vngodly on the Iudges left hand according to the rigour of the Law with all it maledictions tortures and torments then presently to be put in execution against a lewd liuer these shall then indure their deserued endlesse punishments The Sentence against these is Depart ye cursed into euerlasting fire Sentence giuen against the wicked prepared for the Diuell and his Angels c. All this is ratified with a clause of an irreuocable sentence to wit These shall goe into euerlasting paine c. Of these paines of Hell as also of the ioyes of Heauen I had thought to haue written that by the consideration of the one the wicked may bee deterred from sinning and so auoid the punishment and by the consideration of the other they may be allured to well doing to seeke those things that are aboue and tread the straight way that leadeth to euerlasting life But hauing spent so much time already as I could well spare I will end for this present promising if my labours are accepted and God granteth time of life to performe it that I will write of the same at some other conuenient time I will therefore now end praying all Christians to listen to the exhortation following Beloued let vs prepare our selues for this iudgement dayly and euery moment Let the commandement of the Lord stirre vs vp to watch prouide and be in a readinesse Luk. 12.35 Let your loynes bee girded about and your lights burning and yee your selues like vnto men that wait for their Master when he will returne from the wedding that when he commeth and knocketh they may open vnto him immediately Blessed are those seruants whom the Lord when he commeth shall finde waking c. Let the example of the sudden floud proposed by Peter 2. Pet. 3. strike a care into vs and make vs afraid to be secure Let the consideration of the High Iudge which iudgeth with iustice and equitie all men of euery order age and kinde make vs prepare our selues against this day Let the signes now accomplished and fulfilled make vs fully resolued that the Day is at hand and strike a care into vs to bee prepared against the Lords comming Let the vncertaine houre to vs when it shall come and yet certain that once it will come and sooner then we thinke make vs obseruant and watchfull To conclude let the execution it selfe to wit euerlasting rewards and euerlasting punishments wanting all ease and mitigation of torments strike a feare in vs not to offend and make vs carefull to please God For God as the Apostle hath 2. Thes 1. will render vengeance in flaming fire to them which know him not and that obey not the Gospel of our Lord Iesus Christ Which shall bee punished with euerlasting damnation from the presence of the Lord and from the glory of his power when he shall come to be glorified in his Saints and to be made maruellous in all them that beleeue Let vs prepare our selues against that Day Aug. ad Demet. Epist 142. wherein Mundi gloria finienda est that is the glory of the world must take his end I say against that day and time which shall take tardy in deceitfull securitie many and therefore compared to the comming in of the Floud 2. Pet. 3. 1. Thes 5. in the dayes of Noah and to the comming of a Thiefe If a band of men should enter into a Citie and begin to destroy with fire and sword would not euery man tremble and quake If we thus feare our mortall enemies and the hand of man what shall wee doe when as the fearefull Trumpet shall sound from Heauen and at that voice of the Archangell more cleere and shrill then any Trumpet all the whole world shall rumble when we shall see not weapons made with hands but the whole powers of Heauen to be mooued and to threaten vengeance vnto vs. If a man-slayer or any other wicked person of whom punishment were to be taken by the iudgement of an earthly Iudge will tremble and quake at the sight of the Iudge and others standing about in iudgement and at the bloudy hand of the Hangman or Tormenter although he know that his end will bee but short then beloued consider what shame feare dolour and griefe will bee at the Day of Iudgement when all the euils and sorrowes that can bee imagined and deuised shall bee broached and ready to be inflicted vpon the wicked men of this world These and many other euils shall befall them which are holden with many cares of this world and thinke not of this last end of all things But we which repent beleeue and thinke of Christs comming conceiue ioy and wish for his comming as the certaine time of our Redemption and reward saying Come Lord Iesu Come To this Lord Iesus together with the Father and the Holy Ghost three Persons in one Essence be rendered all honour and glory power and seruice in Heauen and in Earth henceforth and for euer Amen FINIS