The first Chapter.

THe almightie Creator, being without begin­ning, or ending, Alpha, Reuel. 1.2 and Omega, the first and the last, hath made this world for a time, and appoynted an ende thereunto to cut off all time.

Man Microcosmos, In the crea­tion of man the beautie of the world is to be seen. who contayneth as also the Philosophers could say, a simili­tude of the whole world in a verie little continent or body, is first an infant, thē a child, then a young man, after that [Page]comes middle age, a shorte time more, then doting old age, then ( finis dissolutionis properans) looke for the ending of this life.

The world likewise hath had an infan­cie from the beginning to Noahs floud, The ages of the world. then childhoode from Noahs floud to A­braham, then youthful age, from Abraham to Dauid, then middle age vnto the cap­tiuitie of Babylon, a short time more, then came our Sauiour Christ in the begin­ning of olde age, which is also called the last age: then high time to consider of the ending or dissoluing of all mortall things. For how great folly should it be in any mortall man (though neuer so strong by constitution of nature) hauing once passed ouer, not only his yong and youthfull age, but his middle and strong age, and entred into olde age, if then he should not be mindfull of his ende, how fast it stealeth on?

VVhat maruell then, that Saint Peter knowing so many ages of the world pas­sed and the last age of the world wel en­tred in if in a due cōsideration thereof he breake out into this most Christian-like exclamation or forewarning, which may very well be called his Watchword, Finis [Page 2]omnium imminet: The ende of all thinges is at hande.

Now if Saint Peter, who liued but in the beginning or entrie of this last age, were so carefull and regardfull to giue this Watchworde or fore warning of some great daunger ensuing, how care­full and regardfull ought we to be, that liue as it were in the last poynt of this last age, so to receiue and consider of the same forewarning, A good Meditation as may be most plea­sing to the spirit of God, and most pro­fitable for the health of our soules?

For this cause onely was I incoura­ged, to vndertake this little labour at times of leysure, and to leaue this Watch­word with the Centinell of our English campe, that euery Christian souldier hereby may be warned to keepe himself within the cōpasse of his gard or watch, and that at no time he bee found either idle, sleepie, or ill occupied.

And that this thing may be the bet­ter effected, the Watchword it selfe, The end of all things is at hand, ought throughly to be weighed and considered.

Our English translations sayth, The weight of S. Peters wordes. Now the end of all things is at hand: euery worde carrying his waight: Now the end is at hand.

[Page]The Apostle doth not forewarne, of danger long after to be looked for, nei­ther dooth hee giue warning that the world shall haue an ende one thousande or two thousande yeares after: The mea­ning of the Apostles wordes. but speaking in the presentence saith, Nowe the ende is at hand: as if he should say: now it is time for euery one to waite for the comming of his Maister, nowe it is high time for euery one to haue a care of his businesse, and to make vp his reckoning and account perfect. The end of all things: Saint Peter doth not say the end of some thing, or the end of many things, nor the end of most things, but the end of althings, the end of all things (that are finite, & to be destroyed) is at hand. So then there is a double doctrine to bee drawne out of the verie bowels of the Text. A double doctrine.

First, that there is no time of securitie left vnto vs Christians in this world.

Secondly, that there is nothing in this world that can secure vs.

For the first, Gen. 6.3. though the old world had one hundred and twentie yeares warning, be­fore the floud came vpon them: though the Cananites and Ammonites, spent many hundred yeares in wickednesse before their sinne was at the full: Though the [Page 3]Niniuites had fortie dayes giuen them for repentance, Ionah. 3.4 yet fithence the cōming of Christ in the flesh, it is not read, that euer there was any yeare, or day, No time gi­uen to liue securely in, in this world. Math. 4.17 Cap. [...].10. Christ and his Apostles preachers o [...] repentance. Rom 13.12 or hour or minute, giuen to any man, to liue se­cure in, or to deferre his repentance.

Christ himselfe saith: Repent, for the king­dome of God is at hand.

Iohn Baptist his foretunner saith, Repent, for the axe is laid to the roote of the tree.

Saint Paul the Doctor of the Gentiles, he noteth vnto vs the reason of the time saying: It is now time, that wee shoulde arise from the sleepe of sinne: The night is past, the day is now come, let vs cast away the workes of dark­nesse, &c. Therefore is it that saint Peter is bold to say, Now the end is at hand, it is high time to bee sober and watching in prayer.

Neither doth saint Peter onely vrge this argument to keepe vs from security, but saint Paul likewise vrgeth the same when he sayth to the Corinthians, 1. Cor. 10 11. These things are written for example vnto vs, vpon whom the endes of the world are come. Iam 3.8. And saint Iames sayth, The comming of the Lorde draweth neare. And the Iudge himselfe, Beholde I come shortly, Reu. 22.7.20. And surely I come quickly.

[Page]Out alacke then vpon the securitie of our dayes, Duines in heauenly things. and the dulnes of our vnder­standing in heauenly things! we are ve­rie pregnant to do euill, but to doe well we haue no knowledge: we are very skil­full to distinguish the seasons of the yeare, but haue no skil to know the time of our visitation.

The Apostles of Christ said, and haue put their sayings in writing long agone, that the comming of Christ is at hand. The Atheists neuer cried out faster then at this day, 2. Pet. 3.4. Reu. 21.20. Where is the promise of his com­ming? Christ himselfe sayth, Surely I come quickely, The vnrighteous Steward euery were sayth, Mat. 24.48. Surely my Maister will deferre his comming.

Now whom must we belieue, the A­postles, or the Atheist: the false Steward, or Christ Iesus the Authour of all truth?

The Scripture hath alreadie decided this question, Rom. 3.4. when it sayth, Let God bee true and euery man a lier: and if euery man be a lier, no maruaile that the Atheists and deceitfull Stewards of this worlde, deceyue themselues with lies and er­rors. The error of the Atheist.

The error of the Atheist saint Peter [Page 4]setteth downe to be their ignoraunce in the knowledge of God, and his worde, measuring Gods eternitie, according to their owne capacitie: And so like vnto them that deceyue themselues, thus they reason: It is long sithence (say they) ma­ny hundred yeres gone, that some haue spoken and written of the ende of the world: and they that then spake or wrote of it, made shew as though it had beene euen at hande: but now wee plainly see there is no such matter, they are meere deceiuers, that haue told vs these things. For euery thing continueth a little from the beginning of the creation, and since our fathers died, the Sunne, Moone, and planets in the Firmament, the trees and Plants in the field, men and beasts vpon the earth, fishes in the water, foules fly­ing in the skies, the sea ebbing & flow­ing, times and seasons continuing, colde and heat, Summer and Winter, seedtime and haruest, euerie thing as it was from the beginning of the creation, therefore we will set our hearts at rest, we will take our pleasures in this worlde, Preaching to thē that perish foo­lish bab­ling. we will not beleeue the babbling of preachers, that crie vpon vs stil of the end of the world, we will eate and drinke, and rise vp to [Page]play, we wil quaffe, & carrowse lustily, we wil drinke healths vntill we be sicke, [...]aggering [...]earers. we wil swagger & sweare by the eternall Ie­sus, and will leaue no sinne vmought for, no not the sinne of S [...]dome.

But stay there thon swaggerer, by say­ing as thou sayest, and doing as thou do­est, the prophesies both of Peter & Paule are accomplished, and the godly more assured then euer before, that the end of all things is at hand.

Saint Paule he plainely painteth out these persons, and pointeth out the time when they should come, [...]. Tim. 3.7. saying: This know, that in the last daies, that is in the latter times of this last age, shall come perillous times, for men shall be louers of their own selues, couetous, boasters, proude, cursed speakers, dis­obedient to parents, vnthankefull, vnholy, with­out naturall affection, truce-breakers, false ac­cusers, These ma­ [...]ers agree with our [...]imes. intemperat, fierce, no louers at al of them that are good, traytors, headie, high minded, lo­uers of pleasures, more then louers of God, ha­uing a shew of godlinesse, but haue denied the power thereof.

Saint Peter more precisely noteth these Atheists of whom we speake, say­ing: [...]. Pet. 3.3. this first vnderstand, that there shall come in the last dayes mockers, which will walke after [Page 5]their lusts, and say, where is the promise of his comming? for sinc the fathers died, all things continued alike from the beginning of the crea­tion.

Now seeing all these things fore-spo­ken of both, by Peter and Paul, are in our dayes most truly accomplished, wee may thereupon certainly conclude with saint Peter, that The end of al things is at hand. Yea verie neere at hand, and may therefore boldly say with saint Paule, the end, euen the last ende of the world, are come vp­on vs

But before wee ende this poynt, wee must note the aunswere of saint Peter to these Atheists, Saint Pe [...] answere Atheists. that measure the infinite­nesse of Gods eternitie, with their onely conceyt of time, which time if it bee any thing, it is the least of all thinges with God.

Therfore saint Peter saith & borrow­eth it out of the Psalmist, Psal. 90. that one day with the Lord is as a thousand yeares, and a thousand yeares as one day, which is a full answere to this their question, Where is the promise of his comming?

Now doth God promise and not per­forme? God forbid. God alw [...] as goo [...] his wo [...]

But (say they) it was promised long si­thence [Page]fifteene hundred yeares gone, that Christ would come verie shortly vn­to iudgement, and yet to this day hee is not come, nay to our seeming hee is as farre of now, as he was then: therefore it is most likely hee will not come at all. Saint Peter though he were no sophister, presently findeth out this fallacie, and shewes whence they deceiue themselues: namely, because they thinke that time passeth away as fast with God, as it doth with man, which is nothing so, a thousand yeares with man, is a long time, with God, but as one day: why then was it promised fifteene hundred yeares gone, that the worlde should shortly haue an ende? All that time is with God but as one day, and ahalfe day: stay but one halfe day more, and thou shalt be sure to see the accomplish­ment thereof.

So then they which iudge or weigh Gods euerlasting eternitie, in the bal­lance of their temporall vanitie, shewe plainly that they know not what eterni­tie and euerlastingnesse is, [...]ongtime [...]th man [...]asured Gods [...]itie is [...]y shor [...]. for in eternity there is neither length nor shortnesse of time, with God there is no time past, neither any to come, all things are with [Page 6]God in the present tense, or time, and in eternitie there is neither length nor shortnes of time. Only of this fond con­ceit that Gods euerlasting prouidence, is subiect to casualtie of time, hath sprūg these grosse errors, and hath caused the curiositie of man to moue these and such like questions of vanitie, Curious question [...] as how cōmeth it to passe that God forbore so long time before hee made this worlde! what did God before hee made this worlde, and the like?

To which latter question one answe­reth verie pithely, that afore God made this worlde for man to liue in, hee made hell for such curious questionists to dwel in, after this world is ended.

Againe, they that demaund why God forbore so long time before hee made this world, might as wel aske why it plea sed God to make this world or any time at all? And the terming of any time long, is in respect of the continuance of time, to them onely that liue in time, and not in respect of God that made time. Put the cause that the world had lasted one hundred thousand yeares, or if yee will ten hundred thousand yeares, what shall ye gaine by that: you will then say, that [Page]the world had beene of the greater anti­quitie, but I demaund in respect of whō? of God, or of thy selfe? of eternitie, or of time? truly onely in respect of thy selfe, and of time, but not in respect of God, or of eternitie: one hundred thousande thousand yeares past with God is no­thing, and ten hundred thousand thou­sand years to come with God is nothing, in respect of eternitie or euerlasting­nesse: and these distinctions of time and place, were created and brought forth togither at one instant with the worlde, so as they be neither without it, nor be­fore it: [...]e that is [...] thout [...]e made [...]e. he that is without time, & with­out place, made both time and place, and if he had beene subiect to time & place, (as thou Atheist imaginest) he could not haue made either time or place. So then be fatisfied with this replie of the Apo­stle, a thousand yeares with God is as one day, & one day as a thousand years: Neuer demaunde this question more, Where is the promise of Christs cōming? for comming he will come, [...]b. 10.37. and will not tary.

Assure thy selfe, the Lord is not slacke in [...]omming as thou countest slackenes, but tarrieth patiently yet a verye little while, & expecteth thy repentance, take [Page 7]heede therfore that thou doe not accor­ding to the hardnes of thine heart which cannot repent, heape vnto thy selfe wrath, Rom. 2.5. against this great day of wrath, and declaration of the iust iudgement of God.

So much briefly touching the error of the open Atheist, and saint Peters re­ply thereunto.

Now the error of the secure or vn­righteous steward, The securi­tie of the vnrighte­ous Ste­wards. though it bee very dangerous, yet it is not altogither so im­pious. One saith, that there shall be no iudgement, the other saith, My master will deferre his comming vnto iudgement, for so saith the vniust steward, Surely my ma­ster wil deferre his comming, and there­upon he giueth himselfe licence to sinne, and to liue securely in this world.

So then the cause of so great securitie as is now in the worlde, euen of such as voluntarily confesse and acknowledge Iesus Christ to bee their maister, euen in those whome hee hath reposed great trust, and committed many talents vnto their credite and gouernance, yea many such as hee hath made ruler ouer his wholehouse, not only to keep good rule themselues, but also to keep many other in good order. I say, the cause of all this security in thē, is noted in this one word, [Page]surely my Master will deferre his com­ming: against which sinne of securitie, our sauiour himselfe doth inueigh most sharpely saying: Math. 24.15. Who is a faithfull seruant, and wise, whom his Maister hath made ruler ouer his houshold, to giue them meat in season? Blessed is that seruant whom his maister when he commeth: shall find so doing, verily I say vnto you, he spall make him ruler ouer all his goodes. But if that euill seruaut, shall say in his heart, my maister doth deferre his comming, and be­gin to smite his fellowes, and to eat, and to drinke with the drunken: that seruants master will come in a day when he looketh not for him, and in an houre that hee is not ware of, and will cut him of, and giue him his portion with hypocrites, there shall be weeping and gnashing of teeth.

Vpon these wordes then of our saui­our Christ, I may well conclude this ge­nerall affertion, that there is no securitie in this world, and that they who other they be that liue securely, liue most dan­gerously, & without speedie repentance, are like to be onertaken in their sinnes, and hereafter to be punished eternally.

The second generall obseruation is, that as there is no time of securitie in this world, by reason wee are to expect the end thereof euery day, so is there no­thing [Page 8]in this world that can secure vs, No earthly thing that can secure vs. be­cause euery thing shal haue an end as the Apostle saith. The end of all things is at hand. No trust then or confidence to bee set then in any worldly thing. Sampsons strength, Croesus riches, Solomons glorie, Absolons beautie, all must vanish away, friendes though neuer so mightie, wise men though neuer so politique, valiant men though neuer so frolicke, cannot secure vs, no not a moment of time.

Oh, that in time then we would learne to bee wise, and put no confidence in transitorie things! Ier. 9.23.24. that we would folow the counsell of the Prophet Ieremie: Let not the wise man glorie in his wisdome, nor the strong man glorie in his strength, neither the rich man glorie in their riches, but let him that glo­rieth, glorie in this, that he vnderstandeth and know me saith the Lord, for I am he that shew­eth mercie, iudgement and righteousnesse in the earth.

Hence is it that saint Paule concludeth: 1. Cor. 1.31. Let him that glorieth glorie in the Lord: and he that putteth his trust in the Lord, shall neuer bee confounded.

Therefore the Psalmist truly sayth, Psal. 118. It is better to trust in the Lord, then to put any con­fidence in man: it is better to trust in the Lord, [Page]then to put any confidence in Princes. He that [...]rusteth in God hath [...] sure re­fuge. And, if the Lord be angry, yea but a little, blessed are all they that put their trust in him.

On the contrary, the scripture saith of the wicked that liue & die in their sins, or else shall liue wickedly till the day of iudgement come vpon them, that they shall say to the mountaines and rockes, Fall on vs, Reuel. 6.16. and hide vs from the presence of him that sitteth on the throne, and from the wrath of the Lambe, for the great day of his wrath is come, and who can stand?

So that this is the briefe conclusion of the second obseruation, that nothing in this life, or in this world, may or can secure or keepe vs from the daunger of that great day, of which saint Peter fore­warneth vs, but onely our trust and con­fidence in God, which the faithfull haue in him by the meanes of Christ. See then how much we are beholding to saint Pe­ter, for giuing vs this Watchword, The ende of all things is at hand. No time of daliance in this world. Whereby wee are taught that there is no time of daliance, nor any place left vs to bee secure in this world, alwayes we must watch and pray, because wee know not what houre the sonne of man will come, Math. 24.36. as Christ him­selfe sayth: Of that day and houre knoweth no [Page 9]man no not the Angels of heauē, but as the dayes of Noah were, so likewise shall the comming of the sonne of man bee: for as in the dayes before the floud, they did eate and drinke, marrie, and gaue in marriage vnto the dayes that Noah en­tred into thee Arke, and knew nothing vntill the floud came and tooke them all away: so shall also the comming of the sonne of man be.

Watch therfore, saith our Sauiour Christ, for yee know not what houre your maister will come. Of this bee sure, if the good man of the cause knewe at what watch the theefe woulde come, he would surely watch, [...] therefo [...] we mu [...] looke for him euery day. Luke. 21.34. and not suffer his house to be digged through. Therefore be ye al­so readie, for in the houre ye thinke not, will the sonne of man come.

For the same cause is it that Christ gi­ueth vs this great caueat: Take heede to your selues, least at any time your hearts bee op­pressed with surfetting and drunkennesse, and cares of this life, & least that day come vpon you at vnwares. For as a snare shall it come vpon all them that dwell on the face of the whole earth: watch therfore and pray continually, that ye may be counted worthy to escape all these things, that shall come to passe, and that ye may stand before the sonne of man.

But oh good God, how is this caueat of Christ forgotten in this age of ours? [Page]When the care of this life, and the desire of gaine haue almost choaked all god­linesse, or rather when belly-cheere and drunkennesse, is more in vse among vs that are named Christians, then euer among those heathen people, which onely serued their God Bacchus. O beast­ly drunkards, what meane you to runne into this excesse riot of drunkennesse, without all mean or measure as now you do? endeuouring to excel the drunkards and tossepots of all ages.

In olde time it was said, They that are drunken, are drunken in the night, for then they were ashamed to be seene drū ­ken in the day. But now it seemeth our drunkards are ashamed of themselues, if they be not drunken once with the least euery day: Drunkards delight to make more drunkards. nay they content not them­selues with their owne drunkennes, but take great pleasure and delight to make other drunke also, as is too apparant by their carrowsing and quaffing health to him, and health to her, and yet no health nor wealth to any of them present or absent.

Saint Paule telleth thee howe thou shouldest vse thy needye brother, though thine enemie: If he bee hungry [Page 10](saith he) feede him, if he bee a thirst, Rom. 12.20. giue [...] drinke: but thou wilt make thy friend [...]rinke before he be thirstie, and of a [...]riend make him many time before hee [...]epart thy mortall foe: for how many [...]ayes and fightings doe we see dayly to rise of these vnhealthful quaffings? then [...]hat belching of blasphemies, and vn­ [...]aturall murthers follow after, and in a worde, what sinne is there that doth not [...]ccompanie drunkennesse? This sin­ [...]ull custome of quaffing by measure, or [...]ather aboue measure, was not allowed [...]n the Court of that great king Ahashue­osh, no not in the time of his feasting, Hester. 1. [...] out rather a lawe by the kinges owne mouth made against it: would God some [...]aw or other were made to restraine this [...]o great licenciousnesse, or beastlinesse, Vnlawfull drinking forbidden. or hereby men are made worse then beasts: bring a horse to water, and hee will drinke no more then pleaseth him, [...]or is sufficient: but if a drunkarde once come where there is either Ale or Wine, [...]e is neuer satisfied, nay hee will enforce others to doe as he doth, so long as ey­ [...]her of them can stand in the place.

It is reported that Diogines fel in com­anie once with such toslepot compani­ons: [Page]and when hee was quaffed vnto in wine, hee cast it on the ground, saying, better one, then two, meaning the wine perish alone, then he should haue peri­shed with it.

Now let the Drunkards heare what iudgement the Prophet Habakkuk pro­nounceth against them, when he sayth: Wo vnto thee that giuest thy neighbour drinke (meaning in the maner aforesaide) and makest him drunken also, Habac. 2.15.16. that thou mayst see hi [...] priuities. Thou shalt bee filled with shame fo [...] glory, drinke thou also and be made naked, th [...] cup of the Lords right hand shall be turned vnt [...] thee, and shamefull spuings shall bee for th [...] glorie.

Againe. Pro. 23.29. To whom is woe, (sayth the Wife dome of God?) To whom is sorrow? T [...] whom is strife? To whom is murmuring? T [...] whom are wounds without cause? The fruit of drunken­nesse. Euen to the [...] that tarry long at the wine and to them that see mixt wine: Therefore giueth withall thi [...] counsell: Looke not thou vpon the wine ho [...] pleasant it is: In the ende thereof it will bite like [...] Serpent, and hurt like a Cockatrice. Then she­weth the feate of drunkennesse, Thi [...] eyes shall looke vpon straunge women, and thi [...] heart shall speake lewd things.

Therefore it is not without grea [...] [Page 11]cause that our Sauiour forewarning vs of the ende of the worlde counselleth vs a­boue all things, to take heede of surfet­ting and drunkennesse: and in another place noting the disorders of the vn­faithful seruant at his cōming to iudge­ment, sayeth, Math. 24.49. That hee will eate and drinke with the drunken.

For which cause I verily suppose that this vnmeasurable drunkennesse of our age, is a manifest token that the ende of the world is at hand.

And it is to be noted, that saint Peter taketh the occasion of giuing this watch worde. The end of all things is at hand. Vpon this that he had said, 1. Pet. 4. [...]. It is sufficient that we haue spent the time past of our life after the lawes of the Gentiles, walking in wantonnesse, lustes, drunkennesse, in gluttonie, and drinkings, doubling as we see this worde drunken­nesse: then by and by noteth, that if it seemeth straunge to these wicked drun­kards, and vngodly persons, if any bee drawne by the preaching of the Gospel, from running into the same excesse of riot with thē. But that the godly might not be discouraged, he sayth, that these drunkards and vngodly persons, shall one day giue account, Verse 5. to him that is readie [Page]to iudge quick and dead, of which iudge and iudgement we wil now God willing pro­ceede to speeke of more particularly in the Chapters following, first prouing that there shall bee such a day of iudge­ment, and a finall ende of all mortall things.

The second Chapter.

FOr the confirmation of this point (being a chiefe Article of the Christian faith) true Christians, I know deferre the plaine and euident testimonies of Scripture, howsoeuer the Atheists & Epicures deride all scrip­ture. Let vs therefore begin our proofe with that ancient prophesie of holy E­noch, noch gaue testimonie of the end of the world. who liued before the flond, and is reported of to haue pleased God, and therfore God tooke him away vnto him selfe, as it were in the midst of his dayes, in respect of them that liued before and after him, when he had liued three hun­dred sixtie and fiue yeares.

This Enoch the seuenth from Adam (sayth saint Iude the Apostle) prophesied [Page 12]saying: Iude. 14. Behold the Lord commeth with thou­sands of his Saints, to giue iudgement against all men, & to rebuke all their vngodly among them, of all the wicked deedes which they haue vngod­ly committed, and of all their cruell speaking which wicked sinners haue spoken a­gainst him.

This plaine and euident testimonie of the day of iudgement, reuealed vnto so holy a Prophet and Patriarke as Henoch was, in the first age of the world, and be­fore the flood, God would not haue to be buried in forgetfulnesse, though ma­ny other of Enochs prophesies (as it is thought) be lost. Some of Enochs wri­tings lost. Therefore by his holy spirit, inspired the minde of Iude the A­postle, to record the same in holy writ, and the same hath beene taken and ac­counted in the Church of God, for most authenticall and Canonicall Scripture, and shall so continue in credite among all the faithfull, vntill the ende of the world.

Besides, this same prophesie of Enoch, the Patriarch, is strongly confirmed vn­to vs by the Prophets, Apostles, and by Christ himselfe, so that no man maye doubt the certaintie thereof without great impietie.

[Page]How fitly doth that saying of Salomon in the last of Ecclesiastes, Eccle. 1 [...]. [...]3. agree with the former prophesies, as wel almost in word as 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 [Page 13]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 accoūt 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 iudgemēt 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.

[Page]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 [Page 14]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. 2 [...] & 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 [Page]say vnto any one that shal read this chap­ter, [...] rest­ [...] [...] 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, [...]ing [...]dde [...]o [...]itie [...] scrip­ [...] 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 con­ [...]nt vnto this truth, what reason haue [...]y to gain-say it? Surely none other but [Page 15]bare denials, and because they woulde willingly not haue any iudgmēt, though their consciences summon thē 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 absu [...] ­ditie dra [...] on anot [...] 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 [Page]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.

[Page 16]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 [Page]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 [Page 17]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 [Page]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 [Page 18]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 haue written or spo­ken to the contrary, (as the Atheists and Epicures in olde time, and our Epicuriall Atheists or Machiuilians in these latter [...]aies haue belched out many blasphe­mies against the truth in this matter) that [...]aue beene without this feeling in their [...]ōsciences of the day of Iudgemēt, only by the iust iudgement of God, that they might be the more hardned in their sins, [...]ey haue laboured with all their might, [Page] [...] [Page 18] [...] [Page]rather to suppresse, thē 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 sor [...] 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 a [...] no doubt there be some, that neithe [...] with the Saduces deny the resurrection [...] the dead, nor with the Atheists den [...] that there shall be a generall day [...] Iudgment, [Page 19]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 [Page]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 Psalm [...]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 [Page 20]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. vl [...] 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, 2 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 [Page]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, [Page]the great and notable day of the Lord.

Moreouer, 3 Day of Iudgemen [...] called a da [...] 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, 4 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 Reuelatiō, 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 [Page]the same place the Apostle calleth the day of iudgement. 5 [...]ay of [...]dgement [...]alled the [...]ay of re­ [...]ealing. [...]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, 6 Day of [...]udgement [...]alled the [...]ay of the [...]ighteous [...]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 [Page 21]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 cōmon 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 god [...] abased, th [...] 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 [Page]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 [Page 22]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 [Page]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, [...]ke. 16. [...]. 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, [...]isedom. we fooles say the damned, thought the lifes 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, [Page 23]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 [Page]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 repēt,

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 [Page 24]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, 7 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, 9 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, 10 The day of iudgement called t [...] 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,

[Page]Therefore is it that the Angell swea­reth so solemnly in the Reuelation, I [...]. 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, [Page]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 in diuers o­ther places & countries in Christendom: all which do preach vnto vs, that the de­solation of all things is at hand. And it is [Page 26]vsually obserued by the godly, that euen these heauenly bodies, the Sun, Moone, & other of the planets & starres which by the God of nature were created for the comfort of man, haue of late yeeres with­held as it were their brightest beames, & sweetest influences frō vs, as blushing and hiding their faces frō beholding the sin­fulnes of this latter age wherein we liue: adde vnto this the alteratiō which fal out in the times & seasons of the yeere: The spring some yeeres hoater then the som­mer, & the sommer more moyster & col­der then part of the winter: yea, and the time of haruest wherein fruits should be ripened & gathered for the sustinance of man, hath shewed it selfe most vnkindly to requite as it were the vnkindnes & vn­thankefulnes of man towards his God, who gouerneth all these things accor­ding to his good pleasure, & appointmēt

The starres & planets are ordained as the clocke of God to giue warning to the world of that euent & falling out of these inferior things, God the gouernor and dispo­ser of all things. but God himselfe tur­neth the wheeles, draweth vp, and letteth downe the poyses as it pleaseth him, & causeth echthing to fal out according to his owne pleasure. So that we neede not [Page]doubt to affirme that there haue beene many estraordinary signes in the Sunne, in the Moone, and in the Starres, passed already, and yet dayly are to be seene, to admonish vs that the ende of all things is at hand.

Now, as these signes are vsually noted by the learned in the heauens, so the ef­fectes of the same are warres, famines, and Pestilence among men here on earth, which are also tokens foretold by three Euangelists, that shall fall out before the ende of the world. And albeit no age in the world hath beene free from these Iudgements of God for sinne, yet no doubt these latter warres which haue beene raysed by Antichrist, and waged by Christian Princes, within Christen­dome for the Gospels sake, doe euen as it were point out with the finger, that Christ himselfe is comming to stint this strife, and to stay the fury of Antichrist the Pope, and all his adherents.

The like is to be said of all the feareful famines and Pestilences that wee haue both seene and felt, and the Lord of grace onely knoweth what is it to come before the end of the world for our great vnthankfulnesse, and abusing of Gods [Page 27]blessing in the time of peace and plenty: for as sinne doth abound, so the punish­ment of sinne must also increase.

And that sinne and sinners doe so in­crease & abound, what doth it else prog­nosticate, but that as Christ also forwar­neth, the end of the world posteth on. Also that fidelitas faithfulnesse or faithfull dealing among men is nigro cigno similis, Loue, or charitie cold as ice. rare to be found, and loue or charitie waxen colde as the ice, euen in the sun­shine of the Gospell, it teacheth vs plain­ly, that The end of all things is at hand: What should we speake of the most strange & vnna [...]urall birthes that dayly are to be seene euery where, which monsters be­yonde all course of nature, doe plainely tell vs, that the God of nature is angry with man, for those most monstrous and vnnaturall sins which are dayly commit­ted: to speake nothing of the strange & vnheard of fires, & burnings, haile, thun­drings and lightnings, which are euen the Harbenge [...] or forerunners, of that fearefull & violent fire, which shal short­ly destroy all the aduersaries of God when his Sonne Christ shall come vnto iudgement.

Also there shall be earth quakes though [Page]not in all, yet in diuers places, & we haue lately seene and felt the same, [...]uke 21. the Sea and waters shall swell and rore, and that for all these things mens harts shall faile them and be astonished, which thing euen surely doth euen now beginne to come to passe and dayly shall increase towards the ende of the world, all these and many other signes and tokens we may affirme without any feare to be al­ready passed and gone, and thereupon we may conclude as our Sauiour teach­eth vs by the budding of the Figge tree, that the Sonne of righteousnes is rea­dy to appeare in the Heauens, and the euerlasting summer for all the children of God is euen at hand, Signes pas­sed. which shall be vnto them a time of ioy and refreshing, but to the wicked and vngodly a day of horror and lamentation.

So much briefely touching such signes and tokens as are already passed, where­vnto may bee added that the Apostle speaketh of the departing from the faith, 2. Thes. 2 3 and the reuealing of Antichrist that childe of per­dition, which the light of the Gospell in this age hath reuealed, & made knowen to the world, and I trust will dayly more and more reueile to all such as [Page 28]haue not receiued the marke of that beast, either in their right hand, Reu. 13.16. or in their forehead. But here it may be said, that the Scripture teacheth that the Sunne shall be darkned, the Moone turned into bloud, Math. 24.29. and the Starres shall fall from Heauen, before this great and terrible day of the Lord come: and therefore some may say we neede not to doubt of the day of Iudgement before we see these great signes so to be accom­plished and fulfilled.

But stay, are we assured that these great and fearefull tokens haue not ap­peared in some place or other in this last age of the world: or if they haue not been litterally fulfilled, yet may they not mis­tically be accomplished? which thing by the learned is also noted, and obserued, comparing the darkning of the Sunne to the Eclipsing of the Gospell, being Eclipsed and darkened vnder the king­dome of Antichrist fiue hundred yeeres together, the Moone turned into bloud, to the great slaughters & persecutions of the Church & children of God, whose bloud by the bloudy beast of Rome hath been shed & spilt as waters in al quarters of Christendome, the falling away of ma­ny great Masters and Doctors which [Page]sometimes shined in the Church but af­ter declining vnto Papisme or Atheisme, haue they likened to the falling of the Starres from Heauen.

All these things no doubt in this sence haue beene fulfilled; but that this is the meaning of our Sauiour, that his words shall be mistically vnderstood, I dare not affirme, but rather I doe verily beleeue, that the Sunne in the firmament shal in­deede be darkned, when the Sonne of righteousnesse shall appeare; that the Moone shall not then giue her light, and for how can she, when the sunne is dark­ned, from whō she receiueth all hir light and brightnesse, that the starres shal then fall from heauen, and no maruell, seeing then the powers of Heauen shall be shaken, 2 Pet 3. the Heauens or firmament it selfe passing away with a noyce, and the elements melting with feruent heate: Therefore I am perswaded that these tokens shall not be accomplished, till the ende of the world. And there­fore as I haue said, let no man deferre his repentance till these signes be fulfilled, which are signes and tokens that shal ac­company the comming of the Iudge, no otherwise (as also I haue said) then a flash of lightning before the thunder, or ra­ther [Page 29]with the thunder (though the light be seene before the thunder be heard) yet both are said to breake out of the cloude together; so assuredly as soone as these tokens are accomplished, the Sonne of man shal presently appeare in the clouds with power and great glory.

This thing is plainely reuealed vnto vs by two Euangelistes, Marke and Mathew, Mark. 13.24. who say, In those daies, that is, at the end of the world, the sunne shall waxe darke, the Moone shall not giue her light, the starres of Heauen shall fall, the powers of heauen shall be shaken: And then shall they see the Sonne of man com­ming in the clouds with power and great glorie: No intermission of time between the one and the other, scarce so much time, for the faithfull to lift vp their eyes vnto hea­uen & to receiue ioy into their harts, for that their expected redeemer is come.

Moreouer, that those signes are not yet accomplished, it may be gathered out of Luke, Luk. 21.24. who maketh mention of the time of the Gentiles to be fulfilled, before he speak­eth of the signes in the Sunne, Moone, and Starres, But we see the time of the Gentiles is not yet fulfilled, neither I hope shall be fulfilled, till the ende of the world, therefore these signes and tokens [Page]are not as yet accomplished.

But some will yet say, that Saint Paule speaketh of the restoring of the Iewes, be­fore the generall Iudgement shall come. It is true indeede, Saint Paule in the 11. of the Romanes, Rom. 11. maketh mention of such a secret, which curiously to intreat of, is from my purpose; onely this wee may note out of that place of the Apostle, that Saint Paule hauing an intent to tame the pride of the Gentiles, that they should not boast or preferre themselues before the Iewes, who were the natu­rall branches, affirmeth in the three and twentieth verse of the same Chapter, that the Iewes shall be graffed in againe. For saith he, God is able to graffe them in againe, if they continue not still in vnbeleefe, which if, or exception of the Apostle, being well noted, will stay sober minds from concluding a generall restoring of any publike estate of the Iewes be­fore the comming of Christ vnto iudge­ment; For as much as Infidelitie is that great sinne, which hitherunto hath stickt so fast vnto that Nation. Howbeit, we doubt not many Iewes sithence their re­iection, God of his mercy hath called, and dayly doth call vnto repentance, [Page 30]that so all Israell may be saued, Rom. 11.26. as the A­postle saith, that as all those that are Is­ralites indeede, and by faith in Christ, depend onely vpon the free election of God, as also must the Gentiles if they will be saued: But in the meane while, let it not hinder any to looke for the com­ming of our Sauiour, till the nations of the Iewes be wholy restored, seeing if that were the meaning of the Apostle, wee know not how soone God may bring the same to passe, for a iust iudgement vnto vs Gētiles, neither yet how long they may cō ­tinue in their vnbeleefe, euen to the last day, if God do not shew mercy vpon thē.

And as for that the Apostle also in the Gospell, maketh mention of the time of the Gentiles to be fulfilled, Luke. 21 if the mea­ning thereof be, that for their great vn­thankfulnes, & contempt of Gods grace, the Gospell may be taken from them, as I hope it shall not before the ende of the world, (for then the time of the Gentiles must needs be fulfilled) I had rather me­ditate vpon this matter, then make any discourse thereof at all, onely let these wordes of the Apostle in that place, euer sound in our eares that are Gentiles. Be ye not high minded, but feare, Ro [...]. for if God spared not the naturall branches which were the Iewes [Page]take-heede, (which word euermore goeth before danger,) That he spare not thee, being a Gentile and a wilde Oliue tree.

And as for deciding of these questiōs, either touching the publike restoring of the Iewes, or small reiection of the Gentiles, before the ende of the worlde, (both which questions I rather hold ne­gatiuely) seeing they are somewhat dis­putable, let vs in a Christian lobriety, ra­ther confesse our ignorance, then bewray curiositie, waying well that diuine decla­mation of the Apostle, wherewith he concludeth that discourse. [...]rse. 33. O the deep­nesse of the riches both of the wisedome and knowledge of God, how vnsearcha­ble are his iudgements, and his waies past finding out?

There are yet remayning two other poynts of like difficultie to some, to be briefely touched.

The one, whether the Gospell be yet preached throughout the world.

The other, whether the kingdome of Antichrist shal not in a sort continue vn­to the comming of Christ vnto Iudge­ment.

Of the former, albeit I speake of it in this place, yet I am rather of opinion, [Page 31]that the publike preaching of the Gos­pell, should be reckoned in the number of those tokens that are already passed, and that the Gospell hath already beene published, yea sithence the darknesse of Popery & Mahomatisme hath beene dis­couered throughout all Nations of the world, euen as Saint Paule affirmed it was euen in his time, and therefore now the end of the world to be looked for. If any will say, why then the ende should come presently? seeing Christ saith when the Gospell shall be preached, then shall the end come.

I answere, that the word then, must not onely be referred to that time when the Gospell is preached, or shall be prea­ched, but also to that time when the breaching of the Gospel hath fully effec­ [...]ed that for which it was preached and published: The word of God bea­uenly seed. for we know the preaching [...]f the Gospell, is that heauenly seede which must be sowen in the Gardens of [...]arthly mens harts, which seede must [...]aue a time to be sowen, a time to grow, [...]d a time to ripen; assoone as this seede [...] fully ripened, in the harts of Gods [...]ect, and the reprobate made inexcusa­ [...]e, for not receiuing or for not yeelding [Page]forth fruite accordingly: then presently without delay will the haruest come, and the sickle shall be thrust in to cut the Lords corne, to preserue it for his owne Garner the kingdome of Heauen, when the weede & euery vnprofitable branch, shall be burned in that fire, that neuer shall be quenched.

Againe, we see the day must dawne, and the day starre of the Gospell must haue a time to appeare, before the Sonne of righteousnesse doe arise, yea the sunne in the firmament hath a time to rise, a time to run his course, and a time to set so the 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 hi [...] 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, wh [...] it hath ripened and brought foorth th [...] liuely fruits of faith, in the harts of Go [...] children: & hardned the wicked to the [...] greater condemnation: then shall th [...] same sunne of the Gospell begin to s [...] when the true sonne of righteousnes [...] appeare in the heauens, with power a [...] [Page 32]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 cōtinue I trust vnto the end of the world. Now touching the other questiō, whither the kingdome of Antichrist shall also cō ­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 [Page] 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, [Page 33](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 [Page]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 [Page 34]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, thē to cause thē 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 [Page]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 c [...]eane againe by 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 [Page 35]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 [Page]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. [...]0. for I count [Page 36]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 [Page]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 [...]udge the quicke and the dead: that is, Iesus Christ the onely Sonne of God and our [...]ord as wee confesse in the Creed. The [...]me Iesus that was conceaued in the [...]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 [...]orld hated and persecuted from the [...]adle to his graue; hee that was most [...]acherously betrayed, most falsely ac­ [...]sed, and most vniustly by Pontius Pilate [...]demned to that most [...] [Page]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 sooner was our Sauiour Christ ascen­ding or ascended into heauen, but pre­sently the Angels of God proclaime hi [...] descent or descending vnto Iudgement Saying, Acts. 1.11. ye men of Galilee, speaking vnto Christs Apostles and Disciples. Why st [...] ye gazing into heauen. This Iesus which is t [...] ­ken from you into heauen, shall so come, mean [...] vnto Iudgement, as yee haue seene him goe [...] to heaven.

Saint Paule in the fourth Chapter the second Epistle vnto Timothy plai [...] ­ly affirmeth. 2 Tim. 4.1. That Iesus Christ shall [...] the quicke and the dead at his appearing [Page 38]in his kingdome. And the same Apostle in the first of the second to the Thessa­lonians saith, 2. Thes. 7.8. that The Lord Iesus shall shew himselfe from Heauen with his mightie An­gels in flaming fier, rendring vengeance vnto them which doe not know God, and obey not the Gospell of Iesus Christ.

In the Gospell euery where menti­on is made of the comming of the son of man vnto Iudgement, as in the 24. and twentie fiue of Mathew, the thir­teene of Marke, the seuenteene of Luke, against all which it may be ob­iected that Christ himselfe saith: Obiect Ioh. 8.1 [...] I came not to Iudge the world, and againe, I Iudge no man.

But the answere is easie, Ans. for Christ therein speaketh of rash, priuate, and partiall Iudgement; whereof hee accu­seth the Iewes. In that manner Christ iudgeth no man, but speaking elsewhere of this generall Iudgement.

He saith plainely, Ioh. [...] 23. That the Father Iudgeth no man, but hath committed all Iudge­ment vnto the Sonne, yeelding a reason Be­cause all men should honour the Sonne as they honour the Father.

And that none might thinke this [Page]Iudgement to appertaine vnto him one­ly as he was the Sonne of God, he addeth presently in the same Chapter, [...]se. 27. That God hath giuen him power to execute Iudgement euen as he is the Sonne of man. Againe, it might be answered, that Christ saith, I Iudge no man, before he was glorified when he came to be iudged, and not to Iudge: but after his resurrectiō he plain­ly telleth vs, [...]tth. 28. that All power in heauen and in earth is giuen vnto him: Wherefore Saint Paule saith, in the second to the Romanes, that God shall Iudge the secrets of all men but by Iesus Christ. [...]n. 2.16. And elsewhere the Apostle saith, when after Iudgement Christ hath brought all things in subiection vnder his feete then he shall deliuer vp the kingdome to God the Father. [...]or. 15.

But it may be againe obiected that the same Saint Paule saith to the Corinthians, [...]ct. That the Saints shall iudge the world and the Angels, [...]r. 6. that is, the wicked men of this world and euill Angels, called Diuels. And Christ saith his Apostles shal sit vpon twelue seates Iudging the twelue Tribes of Israell.

Hereunto it may be answered that at the generall day of iudgment, [...]ns. whē Christ shall sit vpon the throne of his glory, ac­companyed [Page 39]with his holy Angels, and all the elect by his Angels gathered vnto him, then as well Saints, as holy Angels, shall Iudge, that is subscribe, and giue consent vnto Christ his most righteous Iudgement; which then hee shall most iustly pronounce, against all the repro­bate both of men and Angels: whereat all the Saints & elect Angels shall great­ly triumph and reioyce, no otherwise then it is said in the Reuelation concerning the Iudgement that shall fall vpon the whore of Babilon: Rom. 18.20. Reioyce O heauen and ye holy Apostles and Prophets for God hath giuen iudgement vpon her: So at the last generall Iudgement the holy Saints and Angels shall sing the song of Moyses the seruant of God, Reu. 15.3 and the song of the Lambe say­ing: Great and maruellous are thy works Lord God Almightie, iust and true are thy waies and [...]udgements King of Saints. So here we may. [...]onclude according to the truth of Gods word euery where reuealed in the Scrip­ [...]utes: and agreeable with the Catholike [...]rofession of the Church of God in all [...]ges: that Iesus Christ as he is both God [...]nd man, shall stand as holy Iob saith, Iob. 19.25. The [...]st vpon the earth, and come to giue true [...]dgement at the last day.

[Page]The vse of which doctrine is two fold namely, a comfort to the godly, and a terror to the wicked: for what thing can bring more ioy and comfort to the harts of all godly and faithfull Christi­ans, specially to those that are afflicted in this life, either in Soule, or body, o [...] in both for Christ his sake, then t [...] heare and assuredly to be perswaded that Christ Iesus their Sauiour an [...] brother, shall come to be their Iudge That is, to pronounce them blameless [...] through his owne obedience and righ­teousnesse in the sight of God his Fa­ther: and to crowne them with eternal glory, and not onely those as the Apostle teacheth, that suffer persecution a the Apostle did, but all the faithf [...] whatsoeuer that loue his appearing. 2. Tim. 4.8.

Be therefore of good comfort dea [...] Christian whosoeuer thou art, that gr [...] ­nest vnder the burthen of thy sinn [...] feare not that dredfull Iudgement, [...] if thou hast faith in Christ, and d [...] ­truely repent, then thou mayest aff [...] thy selfe to be one of Gods elect. A [...] ­so apply that sweete sentence of t [...] Apostle vnto thy Soule, which sai [...] [Page 40] Who shall lay any thing to the charge of Gods elect? it is God that iustifieth, Rom. 8.33 34. who shall con­demne? it is Christ which is dead, yea, or ra­ther which is risen againe, which sitteth at the right hand of God, to make intercession for thee, which also it may be added for thy further comfort, shall come againe at the last day to giue sentence on thy side, and to receaue thee vnto himselfe.

Contrariwise, Let the wicked Infi­dels, and all the vngodly ones of this world; which either knowe not God, or obey not the Gospell of Iesus Christ, shake, and quake for feare: for euen he whom they deadly hate, whose word they beleeue not, whose Ministers they regard not, yea, euen he whose bloud they trampled vnder their feete.

He that was crucified vpon the crosse, and had his hart bloud launced out with a Speare, shall in his owne person come to be their Iudge, according to that of the Apostle Iude. Iude. [...] And Enoch also the se­uenth from Adam, prophesied of such, Behold, the Lord commeth with thousands of his Saints to giue Iudgement against all men, &c, Re [...] [...] And eue­ry eye shall see him euen they that pearced him through and all kindreds and people though neuer [Page]so pompious and glorious that haue not repented or beleeued in him shall waile before him. 1 Reu. 1.7. And in the bitternesse of their griefe and in the anguish of their soules forhorror and feare of that Iudge shall say to the moun­taines, [...] & 5.16. Fall vpon vs and hide vs from the pre­sence of the Lambe for that great day of wrath is come and who may abide it, And so much briefely concerning the person of the Iudge, now let vs consider the glorious maner of his comming vnto Iudgement which is to be described in the Chapter following.

The sixt Chapter

IN the fiue & twen­tieth of Mathew our Sauiour him selfe doth most gallantly and gloriously de­scribe and set forth that his cōming vn­to iudgement when he saith, [...]. 25.2. When the Sonne of man commeth in his glory, and all the holy Angels with him: then shall he sit vpon the throne of his glorie, and all nations shall be gathered before him, &c.

Now our Sauiour Christ doth purpose­ly [Page 41]speake of this his most maiesticall and glorious comming vnto iudgement, to counteruaile his first comming in the flesh in so great basenesse and humilitie. The which most admirable & surpassing glory of Christ when he shall come, to shew himselfe in the greatnes of his ma­iestie, we may not imagine, can be com­prehended by any reason or vnderstand­ing of man: for if as Saint Paule saith, No eye hath seene, no eare hath heard, 1. Cor. 2.9. neither can enter into the hart of man to conceaue, the ioy and glory, which is prepared for vs in Hea­uen: which are but the members of Christ. How great glory must that be which is prepa­red for the head, who is himselfe Prince of glory, yea and glorified with the same glory in respect as he is man, and our mediator, wherewith he was glorifi­ed with the Father, in respect that he was the Sonne of God, before the worlde was: for so prayeth he in the 17. of Iohn, Father, glorifie me with the same glory, Ioh. 17.5. which I had with thee before the world was. And whatsoeuer, he asked of his Father, that did he receiue as he saith in the 11. of Iohn, That God heareth him, praying that is, Ioh. 1.124. granteth his request at all times.

Therefore it is, that Saint Paule boldly [Page]affirmeth in the second to the Collossi­ans, Col. 2 9. that in Christ Iesus (as hee is man) dwelleth all the fulnesse of the God-head bo­dily, or essentially. And in the first to the Ephesians, the same Apostle also saith, That God raised vp Christ from the dead, Eph. 1.20. and set him at his right hand in the heauen­ly places, farre aboue all principalities, power, might and dominion, and euery name that is named, not in this world onely, but also in that which is to come. And hath made all things subiect vnder his feete. And aboue all hath appoynted him to be the head to the Church, which is his body, euen the fulnesse of him that filleth all in all things.

Now if any would demaund whether the faithfull shall not be made parta­kers of this glory of Christ, I answere, no doubt they shall, for so Christ him­selfe saith in the 17. of Iohn, The glory that thou O Father gauest me, Ioh 17.22. I haue giuen them: that is, those that haue or shall hereafter beleeue in his name. But here we must note, that there is a great difference betweene Christ the head and giuer of this glory, and his Saints and members which are made partakers of his glory, let vs a little illustrate this by some fit similitudes.

[Page 42]The whole body of a King, we know is glorious and very magnificent, but yet there is a great difference betweene the glory of his head or face, and the glory of his feete.

The grace and glory of Courtiers specially those that are neerest in fauour with the Prince, is very glorious: yet when they are highest in fauor, not com­parable to the Prince in glory. Morde­cay when hee was most royally arayed with King Ahashuerus his owne apparrell set vpon the Kings owne horse, Hester. 6.9 the Crowne royall put vpon his head; and Proclamation made before him, this shall be done to the man whom the King will honour. Yet euery man did know that there was a great difference betweene Mordecay who was honored of the King, and the King who gaue the glory and honour vnto Mor­decay.

Againe, that similitude which the A­postle vseth to note the difference as I suppose of the Saints in glory, affir­ming one glory to be of the Sunne, 1. Cor. 15.41. and ano­ther of the Moone, and another of the Sarres, May very liuely represent vnto vs the difference betwixt the glorie of Ie­sus Christ the Sonne of righteousnesse, [Page]and the glory of his Church and Saints, who receiue all the glory from Christ, euen as the Moone and Starres receiue their light of the Sunne. And as the sun is yet neuerthelesse light and bright in himselfe, notwithstanding he maketh so infinite number of starres and planets to shine through his light and brightnesse: so Iesus Christ our sauiour the sonne of the eternall God, shall in a most heauen­ly and glorious maner, giue light and glory to all his saints & children, though they be neuer so innumerable, yet shall not his glory thereby any thing be dimi­nished, neither shall any saint or Angell attaine vnto the perfection of his glorie.

The which thing saint Austen me thin­keth by a pretie inuention of words, in the tongue which he vseth, doth very wel note vnto vs: for speaking in a certaine place of the glory and ioy that the saints shall hereafter this haue in heauen: saith thus, Non omne gaudium intrabit in gaudentes, sed omnes gaudentes intrabunt in gaudium: that is (as I take his meaning may be) the faints in heauen shall not be partakers of all the ioy and glory of their master in heauen: notwithstanding all saints shal be sure to enter into their Masters ioy, [Page 43]into heauen: there to receaue so much glory, as they are capable of, and as each measure can containe: euen as Christ saith, to the good and saithfull seruant: Enterthou into the ioy of thy Master. In a word, Matth. 25.23. Christ himselfe doth make this matter plaine inough vnto vs as it seemeth vnto me, in the 17. of Iohn and 24. verse, Ioh. 17. where he saith, Father I wil that they which thou hast giuen me, be with me euen where I am, that they may behold my glory: that is, as I vnderstand it, that they may be glori­fied with me, and it to haue their glorie still increased, in beholding that incom­prehensible, and infinite glory, which I haue with thee, as I am man their Saui­our and Redeemer, which neither Saint or Angell can attaine vnto.

This most infinite endlesse and incom­prehensible glory, is the very same which our Sauiour meaneth, saying: Matth. 25. When the Sonne of man shall come in his glory. Now to the ende, that we might the better con­ceaue and consider of this vnspeakable glory of Christ, he addeth presently three circumstances of very great importance. Three cir­cumstan­ces. The first is, that he will not come alone, but like a King of glory as he is wil come accompanied and attended on with [Page]all his holy Angels, none left behinde. Angels and Arkangels, Cherubins, and Seraphins, and all the whole hoast of heauen, shall giue their attendance vnto this King of glory. Secondly, he saith, that he shall sit vpon the throne or seate of his glory, alluding vnto the magnificence of Kings and Iudges, who haue their feates and thrones of iudgement erected and set vpon high, that they may be seene and heard of many people.

Therefore Christ Iesus who is Rex Re­gum & Iudicum Iudex: King of Kings, and Iudge of Iudges: his throne shall be a­boue in the cloudes, where euery eye shal see him both in heauen, earth, and hell. So saith Saint Iohn, Reu. 1 7. Behold, he commeth with clouds, and euery eye shall see him.

So our Sauiour himselfe teacheth vs in the 21. of Luke, saying, When the powers of heauen shall be shaken then shal ye see the sonne of man come in the cloudes with power and great glory. The like answere our Sauiour ma­keth vnto the high Priest, who asked him whether he were Christ the sonne of God, thou sayest it, saith our Sauiour vn­to him, and hereafter shall finde it to be true, Math. 26.64 when ye shall see the Sonne of man sit­ting at the right hand of the power of God, [Page 44]and come in the cloudes of the heauen.

This glorious comming of Christ vnto Iudgement, was not obscurely re­uealed vnto the Prophet Daniel as hee himselfe testifieth in the seuenth of his Prophesie saying, Dan. 7.10. I beheld till the Thrones were set vp and the auncient of dayes did sit whose garment was white as Snow, and the haire of his head like pure Wooll, his Throne was like the firie flame, and his wheeles as burning fire, A firie streame issued, and came foorth before him; thousand thousandes meaning of Angels ministred vnto him, and ten thousand (a Definit for an Infinit num­ber) thousands, stood before him, the Iudge­ment was set, and the Bookes opened.

The third circumstance that our Sa­uiour noteth, is, That all Nations shall be gathered before him. This circumstance serueth also very greatly to set forth the might, maiestie, and glory of the Iudge, in that he will haue the people of all Nations to come before him, Kings and Keyfers, high and lowe, rich and poore, men, women, and children: none shall be priuileged, all must appeare. So saith the Apostle, We must all appeare before the tribunall seate of Christ: All people that [Page]then are liuing vpon the earth, as also all those which haue dyed since the begin­ning of the world: howsoeuer they haue died, or wheresoeuer they haue been bu­ried: as well they that haue beene eaten vp of beasts, and burned vnto Ashes: as they that haue been drowned in the Sea, and eaten vp with fishes: all without ex­ception, shall heare this voyce. Surgite mortui, arise ye dead and come to iudge­ment.

This thing is reuealed vnto Saint Iohn as he testifieth in the Reuelation, [...] 12. saying: I saw the dead both great and small stand before God, and the bookes were opened, and another booke wasopened, which is the booke of life, and the dead were Iudged of those things which were written in the bookes according to their workes. And the Sea gaue vp the dead which were in her, and death, and hell deliuered vp the dead which were in them, and they were Iudged eue­ry man according to their workes.

O God of glory, what a great and glorious Sessions must this be, where all people shall be summoned and constray­ned to appeare! yea the Diuels them­selues saith Iude, Are kept in chaines vnder darkenesse vnto this day. O how great must the glory be of such a Iudge, that shall so [Page 45]come vnto Iudgement, attended on with so glorious a troupe of Angels? who connot be rauished with the considera­tion of so glorious aspect, and most ad­mirable sight? namely, to see the Sonne of man to appeare in the cloudes in the glory of God his father: all the holy An­gels seruing and attending on him: and all nations and people of the world brought before him.

Truely, if it be a goodly sight to see the sunne rise in the morning in his brightnesse, Prepared as a Giant to runne his course, If it be not a little glorious to be­hold the Moone and glistring Starres in the euening, which sight no doubt doth cause the godly oftentimes to giue glory vnto God according as Dauid saith, Psal. 19 The heauens declare the glory of God, and the firma­ment sheweth his handy worke?

How farre more glorious must it be, to see the Sonne of God to appeare in the brightnesse of his glory, with the brightnesse thereof the sunne in the fir­mament must needes be darkned. To see so many or more glorious Angels, then there be Starres in the heauens, euerie Angell shining brighter then the Sunne in his strength: together with as many [Page]Saints, as haue beene faithfull soules in in this life with glorified bodies, shi­ning as the starres, according to that saying of Daniell. They that be wise, (that is, all the faithfull who are compared vn­to the wise Virgins) shall then shine as the brightnesse of the firmament, [...] 12.3. and they that turne many to righteousnesse shall shine as the starres for euer and euer.

And so much touching the glorious comming of Christ vnto Iudgement, no­ted by Christ himselfe in these wordes: When the Sonne of man shall come in his glo­ry, and all the holy Angels with him, then shall he sit vpon the Throne of his glory, and all Na­tions shall be gathered before him there to re­ceaue Iudgement accordingly. Of the order and maner of which Iudgement we are now to intreat in the Chapter following.

The seuenth Chapter.

THis point touching the whole order of Christ his comming vnto Iudge­ment is very copiously layed open vnto vs in the scripture, specially our Sauiour himselfe doth reueale the same [Page 46]at sundry times in the Gospell: we will begin with that description that Christ maketh in the fiue and twenteth of Ma­thew, Math. 25.32. who presently after he hath shewed the glory of his comming, proceedeth without any stop to the order and ma­ner of his Iudgement, for hauing sayed, That all Nations shall be gathered before him, He sheweth what course or order he will obserue in their iudgement.

Namely, how he will first of all begin with diuision, God doth all things in measure, waight, and number: God is a God of order, and not of confusion: when all are gathered before him, he will separate one from the other.

This is the last worke, that God will doe in this world, And it is worth the noting, how God maketh his works to agree together, The beginning and the ending, first, in the beginning, God made all things by his sonne, in the en­ding he will iudge all things by his son, for who can better iudge of all, then he that made all.

In the beginning hee made light to shine out of darknes as the Apostle wit­nesseth, in the end he will turne light in­to darknesse. The Sunne shall be darke, and [Page]the Moone shall not giue her light. In the be­ginning he seperated light from darke­nesse.

In the ende, he will also seperate the children of light, from the children of darkenesse: For what communion hath light with darkenesse. In the beginning he made all things good, in the ending he will de­stroy all things that are naught, seeing the euil and naughtinesse that is in man, or in any other Creature, came not vnto it by creation but by corruption.

Therefore Christ saith, he will sepe­rate and diuide one from the other: that is, the good from the badde: The good he compareth to sheepe, for their gen­tlenesse, patience, and meekenesse of na­ture: the badde, he most fitly compareth vnto Goates, [...]ech. 34. who are a more sauage and filthy kinde of beastes, The metaphor seemeth to be borrowed from Ezechiell, who bringeth in the Goates pushing and hurting of the sheepe with their hornes and troubling of their waters.

These filthy pushing Goates that all their life long, desire and delight to harme and wrong the poore sheepe of Christ: wil Christ himself that great shep­neard finde out euery one of them at the [Page 47]end of the world: nonne of them shall be hid from his sight. And because these poore sheepe haue a very long time with great patience endured these foule and filthy Goates, to feede & pasture among them in the outward face of the Church, to their extreame hurt and griefe: there­fore Christ Iesus their sheepheard with­out any delay, at his first comming to iudgement, will gather and draw out his faithfull flocke of sheepe from that filthy heard of Goates, and to the ende these Goates shall see the care that Christ hath ouer them, he will place them in their sight, at his right hand of heauenly pro­tection: the Goates contrariwise, he will set at his left hand, to send them present­ly to endlesse destruction.

But here before we proceede any fur­ther we are to note by whom our Saui­our Christ will make this separation, namely, by his holy Angels which came with him and attend on him with all rea­dy obedience. First, he will cause an Ark­angell to sound out the trumpet of God, in so glorious and fearefull sort, that it shall be heard the world throughout, not onely they that are liuing, but they that are dead in their graues, shall heare the [Page]sound of that Trumpet: and all the wic­ked spirits, and Diuels in hell, shal quake and tremble with the noyce thereof. Then when all the Nations of the world are summoned and warned by that glo­rious Trumpet, Christ shall send foorth his Angels to separate the Sheepe from the Goates, the elect from the repro­bate.

This thing our Sauiour Christ doth reueale vnto vs in the Gospell, and saint Paul doth likewise report the same in one of his Epistles to the Thessaloniant.

First Christ saith in the 24. of Mathew, Math. 24.31. that He will send his Angels with a great sound of a Trumpet, and they shall gather together his elect from the foure windes and from the one end of the heauen vnto the other.

The same doth Saint Marke repeate in the 13. Chapter.

Moreouer, our Sauiour Christ doth at another time make mention of this glorious separation as Saint Mathew re­ports it in the 13. Math. 13. Chapter, for hauing in that place shewed by diuers parables that the children of God must not be offended to liue here, for a time in this world, accompanied and mingled with the godlesse, as the good seed is with [Page 48]the cockle, the Wheate with the chaffe: they must growe together both for the greater iudgement of the one, and tryall of the other, vntill the harnest which is the end of the world: at what time Christ will send forth his reapers which be the Angels, to gather the good seede, the pure wheate, that hath beene well thra­shed with the flaile of affliction, and win­nowed from the chaffe with the Fan of Gods Iudgement in the Lords garner: but the chaffe and the cockle and the Darnell shall be burnt in fire that neuer shal be quenched then shall the Iust shine as the Sunne in the kingdome of God their Father.

Likewise, our Sauiour reporteth this separation in the same Chapter by a pa­rable taken from Fishers, which when they haue brought all manner of fish to land gather the good into vessels, but cast the bad away.

So saith our Sauiour shall it be at the end of the world, the Angels shall goe forth and seuer the bad from the Iust, and shall cast the badde into a fornace of fire, there shall be wayling and gnashing of teeth.

Saint Paule likewise in the fourth [Page]Chapter, if the first Epistle to the Thess [...] lonians maketh a like description of thes [...] things. The Lord himselfe saith he shal [...] descend from heauen with a shout, and with the voyce of an Arkangell, and with the Trumpet of God according to that which hath beene said already.

But the Apostle in that place like a [...] he doth in the first to the Corinthians, ope­neth a secret or two more, and he saith, that he doth it by the word or comman­dement of the Lord.

The first is, that at the generall resur­rection at the day of iudgement, when Christ shall appeare, then they that are dead in Christ, that is, all those that haue died in the faith of Christ since the be­ginning of the world, shall rise first, that is, before the wicked, that did not die in the faith of Christ.

The second secret or mystery is, that those of the faithfull, that are liuing at the day of iudgement of whom the same Apostle speaketh in the first to the Corin­thians & 18. When he saith, we shal not all die, but all shall be changed: those I say that then are liuing vpō the earth, shal not preuent or goe before those that are dead and turned to dust and powder in the earth: [Page 49]but as those that are liuing shall be chan­ged from mortall, to immortall, in the twinckling of an eye (to vse the Apostles words) so likewise shall those of the faith­full that are dead be raised vp by the power of God, at the voice of the Trum­pet, and being ioyned to their soules, both the one and the other (saith the Apostle) shall bee caught vp into the cloudes, to meete the Lord in the ayre, and so shall euer remaine with the Lord: which he speaketh specially for the com­fort of the faithful, and therefore addeth this, 1. Thes. 4.18. Comfort your selues one another with these words. Thus we see how all Nations that is, all people of all the Nations of the world, shall be gathered together by the holy Angels, before Christ sitteth in iudgement. The godly with all the ho­ly Angels, set on his right hand, the wic­ked, with all the damned spirites, and di­uels set on the left, attending and hark­ning, when that finall and definatiue sentence shal be pronounced. But before we speake thereof, it shall not be amisse to consider in a word or two, what shall be come of all other things that are now in the world.

Saint Peter hath resolued this point [Page] [...] [Page 48] [...] [Page] [...] [Page 49] [...] [Page]already: whē he preacheth, that there sha [...] come, and is euen at hand, the ende of a [...] things that is of all mortall things, but be­cause the holy Angels are immortall, the damned spirits are immortall, the soules of men are immortall, and the bodies of all men shall then be made immortall ac­cording to their first Creation, for man made himselfe mortall by sinne and cor­ruption, therefore to all these shall be no end: but the ending of mans body in this world, shall be an endlesse being to thē in the world to come, either to ioy or paine.

Now as saint Peter hath told vs, that there shall be an ende of this world, so likewise he telleth vs in the 3. Chapter of his second Epistle, how the end shal be, & how all things shalbe destroyed with fire.

First, he saith the world perished be­ing ouerflowen of water. 2. [...]es. 3. But the heauens and the earth which are now are kept in store, and reserued vnto fire against the day of iudge­ment and of the destruction of vngodly men. By and by he addeth, that when this day of Iudgement shall come, the Heauens that are ouer vs, shall passe away with [...] ­noyce, and the Elements shall melt with heate, and the earth with all the works that are there­in shall be burnt vp. And not contented [Page 50]with once affirming this, but repeates the same againe, that we should neuer forget it in the ende of his admonition saying.

Seeing therefore that all these things, that is, all worldly and earthly things must be dissolued, what manner persons ought yee to be in holy conuersation and godlinesse, Looking for and hasting vnto the comming of the day of God, by the which the hea­uens being on fire shall be dissolued, and the Elements shall melt with fer­uent heate.

So in fine, we see none of these things which now we see with our mortall eyes, shall remaine permanent & durable, but all must bee consumed and dissolued with fire, which may teach vs not to put confidence in any thing in this world.

Notwithstanding, saith the same Apo­stle We looke for a new heauen, Esay. 65.17 and a newe earth according to Gods promise made vnto vs by the Prophet Esay, wherein dwelleth righteousnesse. But of his wonderfull and heauenly renewing, as it is not re­uealed vnto vs in the Scripture particu­larly: so it should bee from my pur­pose to make any search thereof curi­ously: seeing my text onely leadeth [Page]we to speake of the destruction, and not of the restoring of all things.

Onely let the godly content them­selues with that discourse, which the A­postle Saint Paule maketh in the eight to the Romanes, Rom 8.19.20. where he exhorteth the faith full ioyfully to indure all the afflictions of this life which are nothing in value comparable to the glory which at that day shall be reuealed vnto them. For saith he, The feruent desire of the Creature waiteth when the sonne of God shal be reuealed. Because the Creature is subiect to vanitie not of it owne will, but by reason of him which hath subdued it vnder hope.

Because the Creature also shall be deliuered from the bondage of corruption, into the glorious libertie of ohe sonnes of God: for we knowe that euery Creature groneth also and trauel­leth in paine together vnto this present: and not onely the creature, but we also which haue the first fruites of the spirit, euen we doe sigh in our selues waiting for the adoption euen the redemption of our body.

Thus hauing hitherto briefely noted how Christ shall come at the last day in glory, attended on with all his holy An­gels, how he shall sit vpon the seate of his glory, how all Nations shall be gathered [Page 51]before him by the voice of a Trumper, sounded by an Arkangell, how the An­gels shal separate the good from the bad, placing the godly on his right hand, and the wicked on his left hand. Let vs last of all consider of that great doome, and irreuocable sentence, which the Iudge of heauen & earth shal then pronounce, from whom by no meanes they may ap­peale.

The sentence that shall bee giuen at that day is very short, it is but two words in our tongue, Come yee, Goe yee, in the Latine both words are included in one, Venite, there is Venite, come yee, and in the end of Venite, is Ite, Goe yee.

The Lord will make a short accompt vpon the earth saith the Apostle in righ­teousnesse. But I know it wil be said, that Christ doth vse more words, and a very long discourse in that 25. of Mathew, then Venite, & Ite. It is true he doth so, but I am of opinion, that he doth vse them ra­ther to instruct vs while we be liuing, and before we come vnto Iudgement, then to teach vs that we shall haue so long a speech with him at that time of Iudge­ment.

Notwithstanding, seeing Christ for [Page]our sakes hath vouch safed to remember the same vnto vs. Let vs for Christ his sake consider of them as that they may neuer be forgotten of vs when our Saui­our in that place hath tolde, that the son of man shall come vnto Iudgement, in his glory, with all his holy Angels, and being se [...] vpon the seate of his glory, all Nations shall be gathered before him, the faithful sheepe on his right hand, and the sinfull Goates on the left hand, he presently addeth.

Then the King shall say vnto them on his right hand, Math 25. [...]4. that is, to the faithfull, Come yee blessed of my Father inherite yee the king­dome prepared for you from the foundation of the world. Contrariwise, the same King shall say vnto them on his left hand, that is, to the wicked and vngodly: Goe yee cursed or depart from me yee cursed into euerlasting fire which is prepared for the Di­uell and his angels. [...]er. 41.

With what words, I beseech you could our Sauiour more perswade vs to haue regard how we liue in this world then by proposing vnto vs these two cōtrary sen­tences? the one so ful of ioy & cōfort as no tongue can expresse. The other so full of griefe & horror as no hart can thinke.

[Page 52]That the King pronounceth first the sentence of blisse, it noteth his goodnes & bountifulnes inclined rather to grace and mercy, then to rigor and Iustice: if we had but so much grace and good­nesse, as to accept of it before it be too late.

That he vseth this singular worde of comfort, Come yee, it noteth the ardent loue and affection that our Sauiour bea­reth to his sheepe, whō he hath purchased with his own bloud: therefore he giueth so great a charge vnto those, whom he hath appointed Pastors ouer them in this life, to feede his sheepe, and to haue care of them in the wildernesse of this world, that none of them be destroyed or lost, through their negligence; if they be, their bloud will he require at their shepheards hands.

That he calleth them the blessed of his Father, it noteth that they are beloued of god, & before ordained vnto this blessing: it highly commendeth Gods free grace & fauour, not mans merit or deseruing.

That he biddeth thē to possess [...] the kingdome not any longer to expect a kingdome, it noteth the difference betwi [...]t the state of the faithfull here and that is to come [Page]here we enioy all by faith & hope, their faith and hope shall cease, when we are put in possession of that we hoped for, and haue receiued the end of our faith, the saluation of our soules.

Also it is a great incouragement vnto the godly in this life, to waite with pati­ence till their pilgrimage be ouer past to contemne and despise all the glory of this world, specially if the Diuell offer it to esteeme all things as dung, and as drosse, in respect of this glorious king­dome, which they shall be bid to possesse. That he saith possesse the kingdome pre­pared it noteth that it is a kingdome not merited or deserued by vs.

That he saith lastly, that it is a king­dome prepared for you before the foundati­on of the world, it sheweth that God knew vs, loued vs, cared for vs, before we were, that as he made a world for vs, to liue in, before he made vs to liue; so he orday­ned a heauenly kingdome for vs to liue in, after we are dead before we died.

What a good God is this, how can we want any thing if we trust in him, and call vpon his name. God hath giuen vs his Sonne, with his Sonne a Kingdome, what more can we desire.

[Page 53]God giue vs his grace to take this Cup of Saluation thankfully, as by the Prophet we are exhorted.

Contrariwise, that Christ saith to the wicked on his left hand, Depart, it noteth his hatred and detestation of sinne and sinners that doe not repent as he faith in another place, I know you not, depart from me all yee workers of iniquitie.

That Christ saith depart from me, it no­teth that they appertaine not vnto him, neither are of his fold or family, nor ne­uer were; for those whom he once loueth he loueth to the ende. That he saith yee cursed it sheweth the miserable estate, of them that appertaine now vnto Christ, howsoeuer wicked men flatter thēselues in this world: they are most accursed in the sight of God and his Angels; they are cursed while they liue, cursed when they die, and cursed after death: & there­fore like cursed creatures, as they were before they come vnto Christ, they are commaunded to depart from his pre­sence, vnto the place of the damned.

That Christ sendeth them into euerlast­ing fire, it noteth both the horror of the punishment, and the continuance of the paine, neuer to haue end: in hell ther is no [Page]redemption, Lastly, that Christ saith, that this endlesse paine and punishment was prepared for the diuell and his angels it no­teth not (as some would haue it) that it was not also prepared for the wicked, but rather signifieth that the wicked ap­pertaine vnto the diuell, whose children they are, as saith Christ, yee are of your fa­ther the diuell, seeing they are adiudged to the same place of torments with the diuel when they are dead, whose seruants they are while they liued.

Thus haue [...]e heard the sum of both sentences, which being once pronoun­ced, the tongue of men and Angels, is not able to expresse, the wayling & wee­ping, howling & crying, of these cursed creatures, that shall be iudged to con­demnation, nor yet the vnmeasurable ioy and consolation of the faithfull.

The one condēned so euerlasting tor­mēts, the other receaued into euerlasting glory. The which entence being thus pas­sed, that glorious Sessions will be dissol­ued: the griefe of the damned a thousand time in creased, in seeing and beholding the faithfull and godly whom they euer hated, to be caried by the Angels into the endles ioyes of eternal blisse, the diuels in the meane while prepared, to carry those [Page 54]curfed Caytiues with theē, into the bottō ­lesse gulfe, of their infernall confusion.

But here happily, some will say that I do not well to conceale that which our Sauiour addeth at the end of those sentē ­ces saying, to the faithful, I was hungry, Math. 42. & ye gaue me meate, I thirsted, & ye gaue me drinke.

Truely, if you will giue the leasure to read it, I would very gladly touch it, with this caueat, that we do not imagine those good works to be the cause of our salua­tion: seeing as hath beene said already, our saluation was prepared for vs, before we can worke at all: much more before we could doe good works: neither will this shift of the scholemē ser [...]e the turne, to say that God did happily foresee those good works that we would doe, and ther­fore prouided a reward for them, before they were done: so desirous are those Merit-mongers, to haue God beholding vnto them for their good works.

But why can they not as wel see, if they would not close their eyes of purpose: that God said long agone, Gen 6. all the imaginati­ons of mens hart are euil continually. And when that God looked downe from heauen of purpose to see the children of men, he sawe none that was good, no not one. [Page]And why can they not heare the Apostle say, [...]es. 2.10 that God hath created vs vnto good works, that we should doe them. Christ himselfe say­ing when yee haue done all that yee can, [...] 17. say yee are vnprofitable seruants, yee haue done, but what was your duetie to doe. To let passe all other places of scripture, and all the ar­guments of the Apostles: which may serue as so many Rams, to beate downe to the ground this diuelish doctrine of popery.

But now let vs heare what Christ saith to the faithfull, and what reply the faith­full make vnto him: Christ saith, I was an hungred, and yee gaue me meate: I thristed, and yee gaue me drinke: I was a stranger, and yee lodged me: I was naked, and yee clothed me, I was sicke, and yee visited me, I was in prison, and yee came vnto me. The faithfull answere presently they neuer sawe him in that case, neither euer did any such thing vnto him. But Christ sheweth his mea­ning, and saith in as much as yee haue done it vnto the poore with you, yee haue done it to me.

Here then we are taught first the care that Christ taketh of the poore, whatso­euer is done vnto them if they be godly, it is done vnto him.

Secondly, the cause wherefore he ma­keth [Page 55]some rich, and leaueth others in po­uertie, whom he loueth most dearely, that he may exercise the patience of the one, and try what charity is in the other.

Thirdly, that the faithfull in a holy kinde of humilitie seeme either to deny or at least lessen and extenuate the good workes they haue done; we are taught hereby, that in doing of good, specially in giuing of our Almes, The right hand must not know what the left hand doth. So far must we be from boasting, that we must euen distrust and doubt in our selues, that we haue not discharged our duetie in that behalfe, as wee ought to doe as who knowes the best of vs all come farre to short.

Lastly, we are taught how excellent things they are, if they 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, [Page]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 & desar [...] 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 hāds, 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 frō 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 vn [...]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 [Page 56]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, [...]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 miscreāts, that haue had no feare of God before their eyes, no cōpassion 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 righteous [...] esse of Christ, Iesus by a true & liuely faith, & haue repēted & indeuoured to leaue sin, before sin leaue them, those that haue brought forth the timely fruits of repē ­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 [Page]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 [Page 57]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, [Page]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 thē 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: ex­horting vs vnto sobrietie, watchfulnesse and prayer. As if he should say, The end of all things is at hand, and the Iudge is at the doore ready to take vengeance, of all vngodlinesse and intemperancie. By yee therefore sober.

The day of his comming is altogether vncertain. Be ye therfore vigilant & watchful. [Page]If this be to hard for fraile flesh to per­forme, fly vnto Prayer, which maketh the hardest things easie to be done.

Be yee sober, 1. Pet. 4 7. and watch vnto Prayer.

Of either of these three briefely. So­brietie, Watchfulnesse, and Prayer.

Of Sobrietie, or Temperancie, we haue heretofore spoken sufficiently I trust, to instruct them that are godly and in loue with that vertue, it is the fourth linke in Saint Peters Chaine. In this place there­fore by way of digression, I will indeuor to speake briefely of Intemperancy the ve­ry bane & cut-throate of all Christiani­tie, and Pietie, and a most cruell enimie vnto all good gouernement and policie.

There is a saying, Nemo laeditur nisi a se ipso, euery man is the worker of his owne woe: I pray God the generall Intempe­rancie of this land doe not viper-like eate out the bowels thereof.

The stinging of a Viper they say at the first, doth yeelde a certaine tickling de­light to all the outward sences; but as­soone as the infected bloud comes to the hart, presently the body is in daunger of death: what pleasing delight is dayly ta­ken in Intemperancie by all the sences, I meane by all sorts and sexts of people in [Page 59]this land, as in other places of the worlds it may better be felt then seene: when Paule had but one viper on his hand, Acts. 28.4 [...] all the standers by looked that hee should haue fallen downe dead presently. But this countrey being stung with the ve­nome of vipers, I meane all kinde of fil­thy vices, not in the band onely, but in euery part of the body, yet no man fea­reth the ruine or fall thereof.

Most true it is, that we which li [...]e in the latter end of this last age of the world liue in the time, and vnder the climate of all intemperancy, I hope the end is the neerer at hand to redresse all that is a­misse: my minde is not, and if my minde would serue time would not suffer me, particularly to point out all the sinnes of intemperancy, that abonnd at this day euery where among vs.

There are foure cardinall sinnes vpon the which also the rest doe hang, Pride, Couetousnesse, Whooredome, Drunkennesse: which for their swiftnes in running ouer the world, may well be compared to the foure wheeles of the diuels chariot, in the which chariot, he daily carrieth cart­loads of soules into hell. These sinnes together with the other sinnes of Sodome, [Page]tumble in one on anothers backe, like the waues of the Sea: there is neither meane nor measure kept in any of them. One­ly least I should slaunder any with the truth in drinking, they say, they haue Law as strong as the Lawe of the Medes, and Persians, that euery one must drinke by measure: but without any meane: they must drinke off al their measure, and leaue none: yea I heare, and I haue onely heard of it, that our new dubd ale knights whereof we haue great store in the coun­trey, inough to ransack any city in Spain, if they were vnarmed of their Ale, & well marshalled, doe in their dayly drinkings to their measure of drinke, adde a certain set number of words, which may bee ter­med the tossepots watch-word, and ther­in not onely take their delight, but ma­ny of them spend their whole thrift at the Ale-house, leauing their wiues & fa­milise alone vncarde for: so they may sit singing & swinging themselues in good Ale, from morning to night, it is all that they care for: and all the good or rather euil they desire to do except it be, also to raile at those that be good, and that are wont to reprooue them for this their [...]eastlinesse. This measurable drinking or [Page 60]rather vnmeasurable and vnreasonable quaffing, & carrowsing, whereof I haue also spoken in the first Chapter, will, nay already doth, begin to breed a great scarcity of Corne and grayne in our Countrey. It cannot be denied, but that there are already many good lawes in force to punish those dayly drunkards: but neuer worse executed then at this day: and some are of good hope, that there shall be straiter and more seuere Lawes prouided against drunkennesse.

For I verily thinke, (and I wish experi­ence prooue it not to bee true) that drunkennesse is more hurtfull and dan­gerous to this Common-wealth, where­in wee liue, then common theft, and therefore I pray God to put it into the harts of all good Common weales men, specially those that are in high places, and authoritie to vse all good meanes for the redressing thereof: and before better or straiter Lawes be enacted to giue straiter charge to all other inferi­our officers, to execute with all seueritie, as in a matter of great necessity appertai­neth, the lawes of our land already proui­ded, which hitherto of a long time haue [Page]bin very much neglected at least in some quarters of this Countrey, which will surely grow to a greater disease then ma­ny thinke off, if it bee not the soo­ner cured: which thing hath caused me often to speake, and now to write more against this vice of drunkennesse both here, and in the first Chapter, then many happely will thinke it fit and con­uenient to be spoken of in so smal a trea­tise: howbeit if my words preuaile any thing to the killing of this stinging viper drunkennesse, I will confesse, I haue spo­ken inough: if nothing, that I haue writ­ten too much, except for the discharge of mine owne conscience. And as for the three other capitall vices of intempe­rancie, Pride, Couetousnesse, and Whooredome, I thinke they may be compared to the heads of Hydra, for euery head that is cut off by the sword of the Preachers (for o­ther punishment there is little or none) there spring vp an hundred in the place, in such sort that Preachers are almost we­ried any longer to florish their swords of Gods word to cut downetheir sinnes ex­cept it would please the godly Magi­strate to draw out of their sheathes or scabbards their sharpest swords of Iustice [Page 61]which in particular Sheathes, I feare are waxen rustie for want of vse: and so to ioyne their armies and forces together to kill or at least to keepe downe, those monstrous Hydras, which otherwise are like to spoyle & deuoure this little land.

Let it therfore be looked vnto betimes, for feare we repent too late, for there is no daunger compared to that daunger which is not feared.

Citties, and Countreyes, Townes, and Villages, doe euery where stinke with these filthy and beastly sinnes, Pride, Co­uetousnesse, Whooredome, Drunkennesse: Pride, must needs haue Couetousnes as a mistresse to maintaine her: and Drunkennesse must haue Whoredome and Lechery for a hand­maid to attend on her: Sine Cerere, & Bac­cho friget Venus, Wine and women, make many men runnagates: Pride, and Riot, causeth many to sell their Patrimonies. Couetousnesse is the roote of all euill, and neuer deeper rooted then at this day in the harts of wicked worldlings: whoor­dome, fornication and Sodomitrie, to speake nothing of prophaning of the Sa­both, blasphemies, swearing, and per­iury, are sinnes that dayly cry vnto the heauens for punishment.

[Page]These, these sinnes of intemperancie, haue almost expeld out of our coastes all loue, faith, and fidelitie: and it is great­ly to be feared, except we repent and a­mend our liues speedily, that the heauie wrath of God will fall vpon vs shortly, in a more generall maner then heretofore.

As for the particular punishmēts, what hart so hard is there, that cannot rue eue­ry where to heare the most lamentable cries and pittifull mones that are made in euery part of this land for the most strong & vnheard of fires and burnings, which not casually as heretofore, but by all probabilities, and by the confession of many, immediatly sent downe from the heauens vpon many townes in this Land within these few yeeres (I may say moneths) burning and consuming most strongly, not onely mens houses, but al­so their corne, cattell, and substance, no­thing almost to be saued, where these fearefull fires haue once aduentured, wherein also, which is most lamentable, many men, women, & childrē, haue been burned into ashes, & the flames not to be quenched, vntil it hath vtterly consumed that for which it was sent: which doubt­ [...] doth preach vnto vs better then any [Page 62]tongue can vtter or pen describe, that the God of heauen is grieuously offended for those sins of intemperancy, & for cō ­tempt of his word, which now raigneth euery where among vs. And what else may these fearefull fiers perswade vs vn­to, but that the euerlasting fiers are also at hand to burne the world for sinne, and after all sinfull men that will not be war­ned in that burning lake, that neuer shal be quenched.

Here also we might call to remēbrance and I would to God there were some ca­talogue made thereof, that we might re­member them, how many and sundry wayes within these few yeares, God hath and yet doth not cease to forwarne vs of his wrath extraordinarily, and as it were from heauen.

What a peale of shot was that in the yeare, 1588. which did ring the land throughout, to waken them that were a sleepe in security, but rumors of warres nor warres it selfe, will not warne vs, not make vs to beware. But this noise [...] shot you say was but a beating of the [...] about vs & could not come neare to [...] vs. Well be it so, yet giue God the pra [...] that kept it from vs.

[Page]But if that noye doe nothing mooue vs, because it was but round about vs: what say yee then to these terrible thun­ders that we haue had, and heard these late yeares, yea this last yeare, which made euen the heauēs as it were to crack aboue vs, besides many extraordinarie winds and tempestes?

And also what thinke yee of the fear­full Earthquakes seene and felt in many quarters of our Countrey, as else where? as if the Center of the earth would sinke vnder vs, and as though it were ouer bur­thened with our sinnes of intemperan­cie: yet if these things cannot moue vs, because the thunder you wil say was ouer our heads, and the Earth-quake vnder our feete, what yet will yee say to those hoate thunder-bolts? which that angry Iehouah did cast downe from heauen, and killed many cattell in our Countrey: [...] to speake nothing of people: and will you thinke any thing of him? that in the midst of this last Summer, did giue haile for raine, yea, such haile in quanti­ [...]ie and bignesse, as it is incredible to re­ [...], as great and as fearefull haile, I sup­ [...]se, as euer fell in the land of Aegypt. [...], also with these hailes he sent flames [Page 63]of fire in our land, and with the force of that haile, brake downe many trees or boughes of trees, and destroyed much corne and graine in our coastes, beating it into the ground, as dung and stubble, so that neither corne nor straw, was to be saued where this storme did fall.

These are no fables, neither would I put them into these papers: if I knew it not to be true, many can sweare it, as I haue said it.

But Pharaohs hart is still hardened: & English Aegyptians will not be warned. These things, say they, haue passed, but in some places, and haue done little harme in respect of a general calamitie: to make the worst of it say some, it hath hurt and spoyled but some priuate mens goods, and cattell, or corne, their bodies and liues haue beene spared. Thanke we the goodnes of God for that, & learne with all, that the diuell had first his commis­sion graunted for to destroy Iobs goods, Iob. 1.6.7 cattell, and children, that pleased him not; he came for a newe commission to the King of heauen for to touch his bo­dy, he obtained it also: at length no doubt would haue come for a third, for his life, if Iob had not been very holy, full [Page]of patience and pietie.

But here let vs pause a while; haue wee had indeed no generall calamities fallen vpon our country within these few years, and haue our bodies alwayes beene spa­red? indeed we are very forgetful, especi­ally if it be any thing that may bee good for our soules,

What then I beseech you was that ge­nerall and vnusuall plague and pestilēce, which in more then posthast passed tho­rough all this land in a very short time, which brought newes of the Portingall action? And it is thought, there was not any cittie, towne or parrish almost in England, which heard not the sounde of this packeds horne, albeit wee haue now forgotten it: you may also call to remem­brance if you please, that direfull dearth of corne and grame, that followed hard almost to the heeles of this pestilentiall pest, as though the other had not done his message sufficiently enough: such an vnmercifull dearth I thinke was neuer heard of in the memory of man to be in this land, specially seeing the price of corne was so enhaunced on the sudden, not so much for want of graine in many places, as for want of grace in the heartes [Page 64]of many hungry helhounds, which were neuer satisfied with any price, vntill they had suckt out the bloud of their brethrē. By means whereof followed so fearefull a famine, that some were compelled to make bread of straw, other to dye in the streetes for want of food, and such a hea­uenly hunger (for so some haue called it) that the bellies of many people were in­satiable, because they wanted as I sup­pose that hid treasur of Gods secret bles­sing vpon that bread which they did eate, without which blessing, neither bread, though it be called the staffe or strength of man, neither any food els whatsoeuer, is of any more force then a stone to feede vs, which when God wil, he is able to turn it into bread for the good of his children, though Christ would not do it to tempt God at the request of the Diuell. This doctrine may reach vs while we liue, Mat. 3.4. not only to pray for our daily bread, but chiefly to pray for gods blessing vpō our bread & food which hee giueth, and to praise his Maiestie for it, when we haue receiued it, which the godly call saying of grace, both before & after meat, which thing the godles scoffe at, & the manners of the multitude wil hardly be brought to per­forme [Page]it, though preachers euery where perswade thē to it, & therefore it is to be feared they may smart for it again here af­ter by the like punishmēt of dearth, & fa­mine, (which the Lord in his mercy de­liuer vs from) when God in his Iustice shall call our vnthankfulnesse (among many other sinnes) in remembrance be­fore him.

And withall, this shall not be the least comfort to the godly poore that are of­ten times pinched with penury: if they be well assured and perswaded that euen in their greatest wants, God wil not faile to prouide for them, if they be faithfull & feruent in prayer, 1. Kings 17 4. & 12. either to command the Rauens to feed them, as he did Elias, either by increasing the oyle in the Cruse and the flower in the Pitcher, as the wid­dow of Sareptas was: or if at any time, as many times it falleth out, they want their dayly bread, which the King of heauen hath commaunded his earthly Stewards to giue them: yet will God ei­ther feed them with some other pulse or sustenance to their good content and li­king, which was Daniels fare, or at least­wise he will stay the rage of their hungry bellies, as he did the mouthes of those [Page]hungry Lyons, that otherwise would haue deuoured that Prophet of God. In a word, let not any of Gods children, in any distresse whatsoeuer doubt of the fa­therly prouidence of our God, who hap­ly may pinch vs, but will not suffer vs to perish, who feedeth the young Rauens that crie vnto him, and shall he not heare his children that trust in him and call vpon him? Yes verily, let vs be assured, Psal. 104.21. for it is the word of truth, that saith, The righ­teous shall neuer be forsaken. Againe, The Lyons lacke and suffer hunger, but they that feare the Lord, shall want nothing that is good. God make vs faithfull and thankfull, and continue vs in his feare.

Thus haue we now seene, how God hath not ceased oftentimes to warne vs to beware of sinne, and if by those pu­nishments already passed, we will not learne to be wise, but walke on still in the stubbornnesse of our owne harts: Leui. 26. then will God punish vs yet seuen times more ac­cording to our sinnes, and still will adde se­uen vnto seuen, as he threatneth, 26. of Leuiticus, vntill we be vtterly consumed in our sinnes, or haue stayed his Iudge­ment by vnfained repentance.

And this I hope may serue to be spo­ken [Page](as indeed I haue spoken much more of this point, then I thought of at the beginning) concerning the sinnes of in­temperancie, or any other sinnes that are contrarie to so brietie, and farre vnfitting those people, that truely professe Christi­anitie, grounding my speech vpon the exhortation of S. Peter, bee ye sober, and much agreeable to that exhortation of Saint Paul, Titus. 2.11. The grace of God hath appeared, teaching vs to denie all vngodlinesse and worldly lustes, and to line soberly, righteously, and godly, while we liue in this world: and then we shall be sure to liue for euermore in the world to come.

The next poynt I promised to speak of in this Chapter, is of Christian watchful­nesse, and vigilancie, which is so much commended vnto vs in the scripture: and is by S. Peter opposed against that great sinne of carelesse securitie, in whose cra­dle it is to be feared, most people will be lulled a sleepe, towardes the end of the world: of which point of vigilancie, I will endeuour to speake briefely, and so hasten to the last point, which is Prayer, whereunto watchfulnes must be ioyned.

And first of all, forasmuch as there is so often mention made in the Scripture [Page]of this vertue of vigilācy or watchfulnes, it shal not be amisse for vs, briefly to con­sider what it is, that is commended vnto vs by that word: the word is often vsed by our Sauiour himselfe, specially when he is giuing warning of his second com­ming. In the 12. of Luke he saith, Luk. 12.35. Let your loynes be girded about, and your lights burning, and ye your selues like vnto men that waite or watch for their Maister, when he will returne from the wedding, that when hee commeth and knocketh, they may open vnto him immediately. Blessed are those seruants whō the Lord when he commeth, shal find waking. Ʋerily I say vnto you, he will gird himselfe about, and make them to sit downe at table, and will come forth and serue them.

And if hee come in the second watch, or come in the third watch, and shall find them so, blessed are those seruants. Now vnderstand this also, saith Christ, that if the good man of the house had knowne at what houre the theefe would haue come, hee would haue watched, and would not haue suffered his house to bee digged thorowe. Be ye also pre­pared therefore, for the Sonne of man will come in an houre when ye think not. The like is said in the Reuelation, Behold [...] I come as a thief, blessed is he that watcheth. [Page]And in the 13. Mark. 13.34. of Marke. The Sonne of man saith Christ, is as a man going into a strange Countrey, and leaueth his house, and gi­ueth authoritie to his seruants, and to euerie man his worke, and commaundeth the Porters to watch: Watch therefore for yee know not when the master of the house will come: at euen or at midnight: at the Cocke-crowing, or in the dawning, lest if he come sodainely he should find you sleeping, By these and many other pla­ces which willingly for breuities sake, I omit, it is very euident what it is, that is commēded vnto vs, by this word watch, verily nothing else but a Christian and carefull heedfulnesse in our seuerall cal­lings, in as much as Christ saith euery one hath his worke or taske appointed him, as (the Apostle saith) Let euery one wher­in he is called euen so abide with God: Now, like as in Kings and Noble mens houses, there are diuers and sundry offi­ces, one is Controller, and another Ste­ward, some standing at the gate, and all other officers labouring in their seuerall businesse, wayting for the returne of their Master:

So likewise the King of heauen Christ Iesus who for a time, leauing this earthly Countrey, appointed his officers in this [Page]world, some as Controlers to reproue, some as Stewards to prouide for the fa­mily, some as Porters to keep the gate, o­thers as labourers or worke-men in their seuerall charges, euery one hath his place where he must abide, not idle or sleepie, but carefull and watching the returne of their Maister: blessed then shall that ser­uant be, whome when his Maister com­meth, shall find waking, that is, well occu­pied: but if any of these shall say in a care­lesse and contemptuous securitie, surely my Maister will defer his comming, & leauing his owne place or dutie, shall begin to smite his fellow seruants, and to cate and drinke with the drunken, his Maister shal come in a time when hee is not aware, & shall hew him in peeces, and giue him his portion with hypocrites, there shal be wee­ping and gnashing of teeth.

Here hence then we are first taught that euery one in this world, aswel the highest as the lowest, is but an officer vnto the king of heauen, and shall one day giue an account of his office.

Secondly we are here taught, that euery officer hath this peculiarly appropriate vnto him, besides his office or worke, namely, to watch for the comming of his [Page]Lord: and therefore it is, that sometime we are compared vnto porters, who must watch at the gates of our cōsciences, that the diuell step not in to steale away our soules: sometimes vnto souldiers, who watch in the field, waiting for the cōming of the enemie: sometimes vnto guests, as the olde maner was in the east countrey, to watch for the comming of the Bride­groome. And that all are commaunded to watch, least any should think thēselves excepted, it is proued by that conclusion of our Sauior in Marke: Mark. 13.37 And those things that I say vnto you (saith Christ) I say vnto al mē, watch, which watchfulnes is not oppo­sed against naturall sleepe: for it is a me­taphoricall speech: but against that care­lesse securitie, that vsually doth fall vpon all men in their seuerall callings.

Thirdly we are hereby plainly taught, that there should bee none in this world without one office or other, if they will account themselues seruants to this great king: for if they haue not some office of their own, they must either be idle, which is accompanied with many mischiefs, or they must be il occupied, which is worse, or they must be medling with other mēs offices, and dutyes, which is worst of all.

[Page]Contrariwise here are hardly taxed all those that are called vnto any office, and waite not on their office, whether in the magistracy, or in the ministry: nay that in­deuor not to do all the good they can in their offices and places; not hiding, but making some gaine of each talent com­mitted vnto them.

Secondly, all those, wheresoeuer they are placed, either in church or common weale are reproued, what calling soeuer they are of, that sleep in security, & watch not for the comming of their Maister.

Thirdly those multitudes of people, that liue idle as drones, & haue no calling, but flying frō place to place, like flies that wil haue a taste of euery thing, or il occupied like filthy duckes, that euer liue in the puddle of sinne.

Fourthly all those are not a little to be blamed, neither shall in the world to come escape vnpunished, who when they shal heare or do any goodnes, are alwaies a sleepe, or in a slumber: but to hurt or beguile their brethren, are euer waking, who are very ready to carrouse and play, but haue no skill to watch and pray: who can most willingly spend daies & weekes to winne worldly wealth, but thinke one [Page]houre in a week to long, & too much, to be spared for the winning of their soules.

Last of all for a conclusion, as euery one of vs are commanded to stand vpon our guard, heedefully to watch the Castle of our bodies, wherein the treasure of our soules are enclosed: so there is not any one of vs, but haue a secret watch within vs continually to waken vs, and to giue vs warning, which is the watchor Clock of our owne consciences, spoken of in the Chapter before: many are desirous to carry watches or clocks in their bosoms, to giue them warning how time passeth away, let vs therfore aboue althings haue regard vnto this watch, which wee carry with vs, wheresoeuer we goe, which doth alwayes runne aswell by night as by day, and giueth a checke euery minute, and doth neuer stand still, except it be to rus­tie, and altogether choked with the filth of sinne.

This watch will both warne vs, & fore­warne vs, checke vs, and cherish vs: warne vs for any fault passed; forwarne & aduise vs to auoide dangers to come: check vs, and chide vs, for falling into sinne: com­fort and cherish vs in doing any thing that is good. These watches therefore [Page 69]are of more worth, then worldlings can account of: they are these goodly Geese, which alwaies rest in the Capitol or mar­ket place of our minds, who with their onely crying, if it be well marked, keepe the cittie of our soules from sacking: to these if we hearken diligently, we shal not lightly fall into any deadly sleepe of sin, Acts. 20. [...] as the young man Eutichus did, though Paul continue his preaching vntill mid­night: but rather shall be ready at mid­night, while the godly slumber, and the wicked sleepe: & 12, 7 and when the crie is made come vnto the wedding, to strike vs in the side, as the Angel did Peter in the pri­son, to wake vs, & warne vs with the wise Virgines, to take our lamps, prepared with the oyle of faith, and flaming with the fire of loue in our hands, and so to enter in with the Bridegroome, into that great mariage of the Lambe, before it be too late, and the doores be shut: at what time it shall be said to the foolish virgins, that had no oyle in their lampes, and vn­to al the rest, which would not be maried betimes, by these clockes of their conso [...] ­ences, but would spend all their time in the sleepe of sinne, and securitie, and had no care to watch for the comming of [Page]their Maister: to all these (I say) when they shall stand without, and knocke for mercy, when it is the time of iustice, the Iudge himselfe shal say vnto them, depart hence, I knowe ye not, ye workers of iniquitie. Wherefore let vs hearken betimes vnto this gracious watchword and forewar­ning of Saint Peter, Be yee sober and watch: But because hee had learned by his owne experience, the weakenesse and frailenes of mans nature, euen those that are best minded, and that we (as the Apostles in the Garden) are neuer more heauy and sleepie, then when daungers are neerest, therefore vnto Christian watchfulnes, he counselleth to adde faithfull prayer, say­ing, Be sober, and watch: vnto prayer the like counsell he giueth vs in another place, when he warneth vs of the com­ming of our enemie, saying, Bee yee sober and watch, for your aduersarie the Diuell, as a roaring Lion, seeketh whome he may deuoure, whome resist (saith he) stedfastly in the faith, the force of which faith must ap­peare in our prayers.

This Lesson also had Peter learned of our Sauiour Christ, who tolde him and other the Apostles, that though the Spi­ [...] were sometimes willing, yet that the flesh [Page 70]is alwayes weake, and therefore willeth vs to watch and pray. And the same lesson doth our Sauiour continually teach vs, special­ly when he telleth vs, Mark. 13. that the end of the world is at hand, saying, Take heed, watch and pray, for ye knowe not when the time is. And againe elsewhere he saith, Watch and pray continually, Luk. 21. [...]. that yee may bee counted worthie to escape all these things, and that yee may stand before the Sonne of man.

Prayer is a chiefe part of that Panoplia or complet harneis, which the Apostle Saint Paul, in the sixt to the Ephesians, Ephe. 6. [...] doth charge euery Christian Souldier dayly to put on, or, being put once on, neuer to put it off any more: the reason is, because so long as we liue in the fielde of this world, we must a waies looke our enemie in the face, and neuer turne the backe: Therefore also it is that the Apo­stle hath appointed vs no harneis for our hinder parts. Againe we must neuer vn­arme our selues, because there is neuer no truce to be taken with our aduersarie, who continually seeketh to kill vs, as well, or rather, by night, then by day [...] aswell in Winter, as in Summer. Again [...] because we wrestle not onely with fle [...] [Page]and bloud, which are our dayly and do­mesticall enemies, and must alwaies bee kept vnder as bond-slaues, which natu­rally seeke to conspire against vs: But al­so, as the Apostle saith, Against principal­lities, against powers, and against the worldly gouernours, the prince of the darkenesse of this worlde, and against spirituall wickednesses, which are in the high places: For this cause wee must take vnto our selues, the whole armour of God, that wee may bee able to resist in the euill day: That is euery day when we are temp­ted, and hauing many fightes, wee must still stand vpon our stations or guard, With our loynes girded about with truth, and ha­uing on the brestplate of righteousnesse, And our feete shod with the preparation of the Gospell of peace: Aboue all, wee must take the shielde of faith, wherewith wee may quench all the fierie dartes of the Diuell: We must also take the hel­met of saluation, and the sworde of the Spirit, which is the word of God: And yet all this is too little, therefore the Apostle addeth, And pray alwayes with all manner Prayer and supplication in the Spirit, and watch thereunto with all perseueranee: So that wee are taught how wee must bee har­nessed from toppe to toe (as they say) [Page 71]as many as are Christes souldiers, they must not come naked vnto this fight, nei­ther must they onely put on their armor or harnes, but they must also take wea­pons in their hands; the sword of the spi­rit to strike at the diuel, if he come neare, and the pike of prayer to keepe him off, that he doe not assault them: And these weapons if the skill of them bee well known, are both offensiue and defensiue; they will as well sticke and wounde the aduersary, as defend vs from the force of his blowes, when hee striketh towardes vs, yea belieue it (deare christian) though the Diuel play the Lion when hee is not resisted, yet if thou come towardes him, as did Dauid towardes Goliah, with these weapons in thine hand, hee wil soone flee from thee, as S. Iames saith, and be afraid of thee, and euen quake for feare, Iam 4.7. as doth the Lion at the crowing [...] a cocke, for as the roaring of a Lion, [...]righteth the beastes of the forrest, so doth the prayers of the faithful profligat or driue to flight the diuels of hel: faithfull prayer there­fore is to be considered chiefly in these two respects; the one is, the great neede and necessitie of it, that we may not bee without it: the other is, the fruite & pro­fite [Page]that it bringeth with it, if it bee dayly and continually vsed: the necessity wher­of we see already, in that it is one of out chiefest weapons, wherewith wee must e­uermore be fighting; if happely at any time the sword of the spirit, which is the word of God bee forgotten behinde, or layed vp in our closet, as the sword of Da­uid was behind the Ephod; and the dore of our remembrance locked, and the key lost for a time, yet praier must alwayes be present, and neuer be forgotten behind; therefore it is that wee are so oftentimes exhorted in the scriptures to pray conti­nually, and alwayes giue thankes for be­nefites receiued, not that we should doe nothing els but pray, but to teach vs that whatsoeuer we doe else, either at home or abroad, wee must if we please vse prayer with it, either publikely or priuately, ei­ther in word or in thought, yea the very secret groninges of the godly at al times are acceptable vnto God, and to teach vs also that euery good thing wee take in hand shall prosper the better for prayer, yea thinges Adiaphora, thinges indiffe­rent, yea euen our sportes and recreation, such as the wicked vse prophanely, may by the godly be vsed holily by the bene­fit [Page 72]of praier. 1. Tim 4.5. All things (saith the Apostle) are sanctified by the word of God and prayer: that is, as I take it all indifferent thinges, such as in themselues are neither good nor euill, are sanctified to the vse of god­ly men, for thinges that are euer good, are euer sanctified, and thinges that are meerely euill can neuer bee made good, only the euilnes that is in thē, may be auoided and taken away, and so the thing that was euil before, may in a sort bee changed into goodnes; & all this is done by the word of God and praier, through the mightie working of the holy & sanc­tifying spirit of God.

Praier therefore (I say) must be present with the children of God at all times, & the praises of God must be in their mouthes con­tinually, for as a souldier without weapon, so is a christian without praier, and as water is the life of a fish, so is praier the life of the fou [...]e: As Sampson was soone ouercome by the Philistines when hee once cut off his haire, wherin his strength was: so these diuelish Philistines will soon come vpon vs, if once they see vs to neg­lect or cast away praier, wherein our spi­rituall strength consisteth. For this cause the necessitie of praier is not onelie com­mended [Page]vnto vs in scripture, by sundrie precepts, [...] Psal. 50.15 Mat. 11.28. as Call vpon me in the day of trou­ble, & I wil hear thee (saith God) & thou shalt prayse me. And again, come vnto me al that trauel and are heauy loden with the burthen of sin, I will ease ye, Mat. 7.7. I will refresh ye [...]. And seeke, aske, knocke, which teacheth vs that wee must continue in praier, and manie such like precepts, but also it is most of all com­mended vnto vs by example, which is a most forcible kind of teaching: what meaneth that continual course of praier, and the spending of whole nightes in praier by our sauiour, but to commend vnto vs the necessitie of praier?

No sooner did that good disciple, who soeuer he was desire our Sauiour to teach his disciples to pray, as Iohn before had taught his, but presentlie his godlie de­sire is gratiouslie granted, Mat. 6.2. and a most per­fect paterne and right forme of praier is prescribed by Christ himselfe, whereby all the praiers of the Saints must euer be squared, wherein the Lord did not onely teach vs to pray, but prescribed a forme euermore to be vsed. The Apostles suc­ceeding him, as al the Patriarkes and ho­ly prophetes going before, doe by their singular examples, highly commend the [Page]sweete exercise of godly praier vnto all Gods children, till the end of the world: and therein is not onely to be conside­red the necessitie, but also the efficacie & fruit of praier, which is the other point that I note.

Holy Enoch the scripture saieth, Gen. 5.24 He wal­ked with God, that is, was euer conuersant, and as it were talking with God by faith­full praier, for they that pray faithfully talke with God, as they that reade the scriptures deuoutely, God talketh with them: Iam. 2:23 what shall we speake of Abraham the father of the faithfull, who is called The friend of God, God did so fauourably heare his praiers that he made vnto him so that he was cōtent to feast with him at his instant intreaty. Of Isaack praying, Gen 24.60 as saieth the Text, in the field, when his wife Rebecca was sent by God vnto him: Gen: 28.20 what of Iacob, whose praier procured him a prosperous iorney, & preserued him frō all dangers? What shall wee speake of Moyses that man of God? whose praiers preuailed mightily with the Lord, Psa. 106.33 other­wise the Lord would haue destroied the children of Israel at once. [...] And of Io­shua, at whose praier, the Sunne stood still in Gibeon, and the Moone in the valley Auieloth, [Page]till the Israelites were reuenged of Gods enemies: So true is that saying of Saint Iames: The praier of a faithfull man auaileth much, Iam. 5.16.17.18. if it be feruent And proposeth Elias for an example, whose instant and faith­full praier, did locke & vnlocke the hea­uēs (as it were) wi [...]h a key, that they drop ped no raine, in three years and sixe monethes, and again, at his praier the heauens gaue raine aboundantly. I should bee too te­dious to recite all the examples. 1. King. 3.9 Let Sa­lomon be remembred, who praied for wis­dome, rather then for gold, and God gaue him his desire, aboue all that euer were before him. Iudg. 16.30 Let not Sampson be for­gotten, though he once lost his strength, as al Gods Saints doe one time or other, more or lesse, yet as soone as he had reco­uered a little strength againe in a time conuenient, he fell vnto praier, and pre­sently pulled downe the house, where Gods enemies were assembled: Hee kil­led more Philistines now saieth the text, with praier and little strength, then hee did in all the time of his life before, when happely praier was neglected, and he too confident in worldly strength.

The story of Daniel wee know is fa­mous, who praied three times a day to his [Page]God, that is, the God of heauen, at that time also, when it was present death for him so to doe, and see how wonderfully God deliuered him from all his enemies, and from the iawes of the Lions.

Dauid a man chosen after Gods own hart, and a king, though troubled with wars, and other most serious affaires, yet for­got not to pray euening and morning, & at noone tide, and the Lord heard his praier: his praiers and his praises in the psalmes can neuer be praised nor perused sufficiently. The Apostle in the Actes, Act. 2.46. & the Saintes of God assemble themselues together, and continue with one accord in praier, for praier, whether it bee pub­like or priuate, must be voyde of discord: publike dissētion hinders very much the publike praiers in the church: a thing greatly to be lamented in our times, and priuate discordes let and hinder priuate persons, at home in their houses, from those sweet exercises of praier and prai­sing of God, with Psalmes and hymnes and spiritual songs in priuate families, as true Christianity requireth. And as Iames the Apostle exhorteth, if we be in aduersitie, or in any griefe or necessity, then to vse that part of praier, which is called petition, [Page]if mercy and in prosperitie, then to sing Psalmes, which is the other part of praier and thanksgiuing: though I know pe­titiō is also included in the psalmes, and giuing of thankes, not seldome vsed with out singing both in publike, and in priuate, neuerthelesse they must euer be free from discord and dissention.

Therefore S. Peter, 1. pet, 3.7 when hee disswa­deth married couples, to liue without discord, he addeth this for a speciall rea­son, that your praiers be not hindered: for God, to whome onely wee must present our praiers, by the meanes of Christ, not to Saintes or Angels, is a God of peace, therefore onely heareth the praiers of them that be in loue & peace with God and man: with God by faith and true re­pentance, with men, by a christian recon­ciliation and godly agreement. Therfore Paul sayeth, Men must pray euery where, lif­ting vp pure hands without wrath or doubting. 1 Ti. 2, 8 Thus did the Apostles and saints of God in the primitiue church pray faithfully and zealously together in loue and con­cord, and see the fruit and force of their praiers. The holy Ghostfell vpon them, and the places did shake oftentimes vnder them, in token of ioy, and to assure thē that their [Page 75]praiers were pleasing vnto God. But stay, let mee marke how I proceede on; I had thought that I had euē run my pre­fixed course, & might here haue cast an­cher, but looking better about, I cannot see the shore, nor the hauen wherein I would willingly harbour.

By that which hath beene spoken, wee may a little perceiue the vse and necessity of praier, and we shall bee the better per­swaded thereof by daily trying and con­sidering of our owne weakenes & wants, also the daily miseries & calamities both publike & priuate, which hang ouer our heades, and the mighty force and craftes of our aduersaries, both spirituall and temporall, against whome wee must con­tinually fight by praiers, according to the saying; Arma ecclesiae sunt preces & lacrimae: The best armour and weapons of the faithfull, are praiers made with teares, which teares so shed are not lost, for God will put them vp in his bottle. By that I say, which hath beene said before, the neces­sity of praier may partly bee perceiued: but as for the force and efficacy therof, though in the forenamed exāples, some thing doe appeare, and the sweetnes of comfort and contentation, that it daily [Page]stireth vp in the harts of Gods children, I perswade my selfe they may be far bet­ter perceiued, then expressed, for what is praier els to them that know how to pray effectually? but euen a most famili­ar talke of man with God, by the meanes of Christ. What other thing is praier? but an opening & vnfoulding of our minds vnto God, to make our mones vnto him in all our miseries, euen as do deare and obedient children, vnto their most louing and most mercifull father, to pray vnto him for whatsoeuer we want neces­sary for soule and body, with full assu­rance to be heard, if it be for his glory & our good, and to praise his Maiestie con­tinually for all his benefites.

And if at any time our praiers seeme not to be heard at first, as oftentimes it falleth out, then wee are also assured, that he doth either deny them for our good, and will giue vs better thinges, when it pleaseth him, or else for a time delaieth and deferreth our petition, to the ende hee may the better try our obedience, proue our patience,, and confirme vs in perseuerance: which three vertues being knit together, make that cable of three twistes, which being tied fast to the an­ker [Page 76]of faith, can neuer bee broken. God in hearing and graunting our praiers, is like (as S. Ierome compares him) vnto a faithfull Phisitian, that wil suffer his sicke patient to crie long enough, if hee call for things that are hurtful for his health, yet notwithstanding, hath more care of his good and recouery, then the patient hath of himselfe and therefore it is, that these sweete sentences of S. Austen are to be regarded, who saieth, Deus saepe non ex [...] audit ad voluntatem, vt exaudiat ad salutem, God oftentimes doth not heare vs as we desire, but onely as in his wisedome, hee knoweth best for our health, and for our good. And againe, the same father saith, Si non dat ad horam, &c. if God sometimes do seeme not to heare presently, it is to exercise the petitioners, not because hee dispiseth our praiers.

But what pen is able to expresse the profite and pleasure, the sweet comforte and consolation in soule and mind, that the children of God do feele in this holy exercise of praier, if it bee made with knowledge and conscience, with faith & feeling, without wrath or doubting, free from hypocrisie, and any popish conceit to bee heard for our much babling sake, [Page]against which vices our Sauiour doth most sharply inueigh in the 6. of Mathew. And the Apostle doth plainely reproue that lip-labour, & bibble babble, such as is yet vsed in the Romish churches, that is made in an vnknowne tongue, and so without knowledge and vnderstanding, and therefore without fruit and profite: whereof I here giue warning, least any in­fected with these follies of Popery, shuld thinke themselues also commended that spend their whole time almost in praying vpon their beades, and in mumbling of their Mattins, and our Ladies Psalter, as they cal it, which hath neither any sweet­nes, nor any godly sauour in it, but alto­gether offensiue vnto God, and most dā ­gerous for the health of their soules: but leauing them that also sin of ignorance, to Gods mercy to be recalled; and their leaders to that iudgement, which is pro­nounced against them, except they spee­dily repent. Let vs returne to finish our discourse, concerning the fruit and effi­cacy of praier, as well publike as priuate, and the rather I make mention of pub­lique praier, because it is neglected of a great many which otherwise thinke themselues good professors of Christia­uity, [Page 77]for I speake not here of open Re­cusantes, that are worthily blamed, and also punished for their indurate obstina­cy, but I speake onely of those, that will not come to publike praiers, except there bee preaching: how necessary it is, that there should be preaching in euery con­gregation, what good man seeth not? what good Christian desireth it not? for it is the best externall meanes, to teach vs how to pray, and all other good duties whatsoeuer: but where one wanteth, must the other also bee neglected? God forbid, mee thinkes there is no reason to be yeelded for it, except you will say, it is reason, that while a man is fighting with his enemie, and his sword be broken off, or stroken out of his hand, he must there­fore cast away the dagger too, and so suf­fer himselfe to bee killed or stabbed pre­sently. Haue we not heard before, that praier is that weapon, that must euer bee present with vs, both at home & abroad, both in priuate and in publike? they ther­fore (for that is the common excuse) that will pray at home, or in priuate, whe [...] they may and will not come vnto pub­like praiers, are like vnto some dastard [...] [Page]souldiers, who while the whole Campe is skirmishing, flourish their swords out a part by themselues, and yet thinke they haue plaied the men sufficiently. I speake not against priuate praier, but ra­ther perswade all men vnto it, but I speak onely against those, that will not come at publike praiers, where many souldiers to gether may doe better seruice then a few alone. And also by the way, those may be noted, that all the times of publike praier, wil be busied in their priuate prai­er, as though they were souldiers of an other campe: and sometimes reading or pooring in a booke, and that is vsed of many in time of preaching also, as thogh publike praier and preaching were not to be regarded: these abuses therefore, and many other which I cannot stand to rehearse, being auoided and eschewed, the force and fruit of faithfull and zea­lous praier, as well priuate as publike, will bee the better felt and perceiued of all those that shall religiously and care­fully accustome themselues vnto it. Ma­ny I know haue written most learnedly and excellently of the sweet fruit and ef­ficacie of praier, howbeit I perswade [Page 78]my selfe, that wee may say of them, and of all others, that shall entreat thereof, as the Samaritanes sayde to the woman, Io. 4.42. 1. King. 10.8. that brought them tidings of Christ; and as the Queene of Saba sayde of the do­mesticall seruantes of Salomon, they do re­port most rare and surpassing pleasure, fruit and commodity, to bee present at hand with this most singular and sweete exercise of praier, yea thinges incredible to be reported, and therefore not to be beleeued of the greater part, but vnto them that haue seene Salomon in the face, and haue heard the gratious words, that proceed out of his mouth, to them the one halfe is not reported, that they find true by their owne experience, and can­not be expressed to others.

I wish therefore euery Christian soule, not to thinke to finde the fruite of prayer demonstrated in paper, but to endeuour dayly to feele the force thereof in themselues, by practise: and then let them tell mee, whether this thing be not true that I haue saide. For what thing is there that our soules can wish or desire, if it be good for vs, but may be obtained by prayer? What case [Page]or sorte soeuer we bee in, wee may either bee confirmed or comforted by prayer. What worke or labour is there, which we take in hand, whether of soule or bodie, how hard soeuer it be, if it bee agreeable to our callings, but may be atchieued by prayer? In time of peace, prayer keepeth vs in safety: In time of warre, it getteth vs the victorie. In time of prosperitie, it keepeth vs from pride: In time of aduer­sitie, it keepeth vs from despaire. If wee be in health, we may pray without paine: If wee bee sicke, pray, and recouer, as did Hezekiah: If wee bee rich, prayer encrea­seth our store: If wee bee poore, prayer maketh vs rich, in content and goodnes: If we be in authoritie, wee haue neede to Pray for wisedome, courage, and grauity: If of the Cōmonaltie, for obedience & loi altie: If wee be Pastors, our prayers pre­uaile for the people: If we bee parishio­ners, wee must pray and prayse God, for, and with our Pastors. In a word, prayer is a present for a Prince, and is a delight for the painefull plough-man: euery man is delighted with the singing of the Nightingale, but no Nightingales song is so sweete in the eares of man, as the [Page 79]faithfull prayers of the Saints, are in the eares of our God. Many commend con­templation, but prayer is the soule of the cōtemplatiue life. If thou be in compa­nie, thou maiest pray secretly: If alone, thou maiest pray sweetely: Whatsoeuer thou doest, or wheresoeuer thou goest, if prayer be thy guide, thou shalt bee sure to prosper. If thou begin to loathe these earthly vanities, prayer will bring into thy sight, the truest treasures: If thou once begin to mortifie thy sinfull affecti­ons, prayer perfumeth thy soule with most sweete consolation and ioy in the holy Ghost: As the hill is the way to the mountaines, and the meanes to ascende vnto it, so prayer is the way to mortifica­cation: As golde, precious stones, and marble, doe make the houses of Kings, so praier doth build the temple of Christ that he may dwell in our heartes by the holy Ghost: As fire doth scoure the rust of Iron, so prayer doth scowre & cleanse our soules from the rust of sinne: And as the ioynts of the body are bound toge­ther by nerues and sinewes, so the soules of the righteous are established by pray­er. Prayer therefore, for the force and ef­ficacie [Page]thereof, is compared by one, to a forke, that expelleth all euill things from vs, and to a hooke, or crooke, that pul­leth downe from heauen, al blessings, and good things vpon vs. If therefore thy foule seeme at any time to be cloyed and clogged in the earthly tabernacle of thy bodie: the windes of prayer will carrie it aboue the cloudes, and conduct thee vn­to the pallace of eternall pleasure. Pray therefore faithfully, and pray continual­lie, and thou shalt bee sure to haue the presence and assistance of the glorious Trinitie. Who therefore will not bee in loue with prayer, which pierceth the cloudes, preuaileth with God, prospereth our affaires, at home, and abroad, by day, and by night, maketh vs beloued of God and his Angels, bringeth sweete rest and peace to our bodies, and eternall rest and tranquilitie to our soules: to our great comfort in this life, and to our endlesse ioy in the worlde to come, when Christ Iesus, our Iudge and Sauiour, shall come in the clouds, to make an end of all mor­tall miseries: Who blesse vs all, and bring vs at that day, into the sight of God his Father, that we may see his glo­rie [Page 80]which hee had with him, before the [...]ld was made, by the gracious gui­ [...]e of his most holy and blessed spirit. which most holy and vndeuidable [...]itie, one God of most glorious Ma­ [...]e, be rendred, of vs, and all Saints and gels, in heauen, and in earth, all power [...]d impire, all prayse and glorie, and thankesgiuing, from this time forth, and for euer, Amen.