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A TREATISE OF the latter day of iudgement. Act. 10.36. to 43. Ye know the word which God hath sent to the children of Israel, preaching peace by Iesus Christ, which is Lord of all.A TREATISE OF the latter day of judgement. Act. 10.36. to 43. You know the word which God hath sent to the children of Israel, preaching peace by Iesus christ, which is Lord of all.
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Euen the word which came through all Iudea, beginning in Galile, after the Baptisme which Iohn preached.
Eve the word which Come through all Iudea, beginning in Galilee, After the Baptism which John preached.
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To wit, how God annointed Iesus of Nazareth, with the holy Ghost, and with power: who went about doing good, and healing all that were oppressed of the diuell: for God was with him.
To wit, how God anointed Iesus of Nazareth, with the holy Ghost, and with power: who went about doing good, and healing all that were oppressed of the Devil: for God was with him.
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And wee are witnesses of all things which hee did, both in the land of the Iewes,
And we Are Witnesses of all things which he did, both in the land of the Iewes,
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and in Ierusalem: whom they slew, hanging him on a tree. Him God raised vp the third day, and caused that he was shewed openly;
and in Ierusalem: whom they slew, hanging him on a tree. Him God raised up the third day, and caused that he was showed openly;
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not to all the people, but vnto the witnesses, chosen before of God, euen to vs, which did eate and drinke with him,
not to all the people, but unto the Witnesses, chosen before of God, even to us, which did eat and drink with him,
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after he arose from the dead.
After he arose from the dead.
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And he commaunded vs to preach vnto the people, & to testifie, that it is hee, that is ordained of God, a Iudge of quicke and dead.
And he commanded us to preach unto the people, & to testify, that it is he, that is ordained of God, a Judge of quick and dead.
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EVery one no doubt is desirous to know, what shall bee done at the latter day, at the day of doome and iudgement.
EVery one no doubt is desirous to know, what shall be done At the latter day, At the day of doom and judgement.
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A doctrine very necessary to them that haue any care of themselues, and of their owne saluation;
A Doctrine very necessary to them that have any care of themselves, and of their own salvation;
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and very profitable also to prouoke vs to the loue, knowledge, and feare of God.
and very profitable also to provoke us to the love, knowledge, and Fear of God.
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And so much the more profitable and necessary it is, by how much the nearer that day is at hand,
And so much the more profitable and necessary it is, by how much the nearer that day is At hand,
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and approacheth, beeing as our Sauiour Christ saith, hard at the doores.
and Approaches, being as our Saviour christ Says, hard At the doors.
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Concerning these words which I haue read vnto you, I shall require you to haue regard vnto these principall matters.
Concerning these words which I have read unto you, I shall require you to have regard unto these principal matters.
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First what is the cause why this generall iudgement shalbe. Secondly, the declaration of this iudgement.
First what is the cause why this general judgement shall. Secondly, the declaration of this judgement.
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Thirdly, who shall be the iudge. Lastly, how it pertaineth to the wicked & to the godly;
Thirdly, who shall be the judge. Lastly, how it pertaineth to the wicked & to the godly;
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wherunto I haue thought good to ad an exhortatiō, the better to be prepared.
whereunto I have Thought good to and an exhortation, the better to be prepared.
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The cause wherfore Christ shal come to iudgement, principally is no other, but that which procured death vnto vs,
The cause Wherefore christ shall come to judgement, principally is not other, but that which procured death unto us,
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and the last & generall iudgement, shall make that matter more certain;
and the last & general judgement, shall make that matter more certain;
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not only that this bodily death, which is a seperation of our soule & body for a time, shal not serue the turne,
not only that this bodily death, which is a separation of our soul & body for a time, shall not serve the turn,
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& be inough to satisfie that punishment which we haue deserued: but also that some shall be deliuered to eternal death, both of body and soule,
& be enough to satisfy that punishment which we have deserved: but also that Some shall be Delivered to Eternal death, both of body and soul,
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as indeed we should be all in that estate, were it not for the benefite of Christ his death.
as indeed we should be all in that estate, were it not for the benefit of christ his death.
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The sinne & transgression of Adam, as also the sins and transgressions of vs al, was & is the cause,
The sin & Transgression of Adam, as also the Sins and transgressions of us all, was & is the cause,
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why God is displeased with vs, and why his wrath is vpon vs, and why we are subiect vnto death,
why God is displeased with us, and why his wrath is upon us, and why we Are Subject unto death,
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and why wee shall appeare before the iudgement seate of God.
and why we shall appear before the judgement seat of God.
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Psal: 90.9. For when thou art angry, saith the Prophet, All our dayes are gone ▪ we bring our yeares to an end, Psalm: 90.9. For when thou art angry, Says the Prophet, All our days Are gone ▪ we bring our Years to an end,
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as it were a tale that is told; wee consume away in thy displeasure.
as it were a tale that is told; we consume away in thy displeasure.
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Thou wilt set our misdeeds before thee, and our secret sinnes in the sight of thy countenance. Thou wilt Set our misdeeds before thee, and our secret Sins in the sighed of thy countenance.
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Our misdeeds haue procured death, had not Christ died for vs, and rose againe from death, to deliuer vs from feare.
Our misdeeds have procured death, had not christ died for us, and rose again from death, to deliver us from Fear.
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They were the cause, why we were shut out from heauen;
They were the cause, why we were shut out from heaven;
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had not Christ ascended vp into heauen, to procure vs an entrance, they had brought vs to the fearefull iudgement of God,
had not christ ascended up into heaven, to procure us an Entrance, they had brought us to the fearful judgement of God,
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and to the heauy and wofull sentence of euerlasting condemnation and endlesse destruction, if by the meanes of our Sauiour Christ, we might not be deliuered from it.
and to the heavy and woeful sentence of everlasting condemnation and endless destruction, if by the means of our Saviour christ, we might not be Delivered from it.
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For when we were at hell gates, and appointed to destruction, he came with this ioyfull message:
For when we were At hell gates, and appointed to destruction, he Come with this joyful message:
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Come againe ye children of men. As indeed his first comming here on earth, was to saue and not to destroy,Come again you children of men. As indeed his First coming Here on earth, was to save and not to destroy,
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and to call sinners to repentance, that they might bee receiued into the fauour of God,
and to call Sinners to Repentance, that they might be received into the favour of God,
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and haue their sinnes forgiuen them;
and have their Sins forgiven them;
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but this his second comming, at the latter end of the world, shall be to iudge, to tender vengeance, and to destroy those sinners, who in this life were against his glory, and their owne saluation;
but this his second coming, At the latter end of the world, shall be to judge, to tender vengeance, and to destroy those Sinners, who in this life were against his glory, and their own salvation;
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to call them now to account, whom when time was he called to repentance, and who now shall be punished by the extremitie of the wrath of God.
to call them now to account, whom when time was he called to Repentance, and who now shall be punished by the extremity of the wrath of God.
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Who if they had well regarded it in their life time, might haue bene receiued into fauour, their sinnes being forgiuen:
Who if they had well regarded it in their life time, might have be received into favour, their Sins being forgiven:
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so that at the day of iudgement, they should not haue beene put to any hazard for them,
so that At the day of judgement, they should not have been put to any hazard for them,
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nor ventured the daunger of losse of body and soule for them.
nor ventured the danger of loss of body and soul for them.
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Here in this life they might haue escaped that, which in that day they shall not be able to auoyd.
Here in this life they might have escaped that, which in that day they shall not be able to avoid.
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We see in all well ordered Realmes, that if it were not for offences committed,
We see in all well ordered Realms, that if it were not for offences committed,
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and for the manifold outrages, of robbers, theeues and murderers, the Iudges needed not ride their circuit,
and for the manifold outrages, of robbers, thieves and murderers, the Judges needed not ride their circuit,
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neither shuld there be any iudgement heard of. But as before that man had disobeied God, this sentence was giuen out;
neither should there be any judgement herd of. But as before that man had disobeyed God, this sentence was given out;
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If thou doest eate, thou shalt die the death: If thou dost eat, thou shalt die the death:
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so seeing he hath diuersly, and most notoriously offended, therefore hath God appointed a day to sit in iudgement, to make this sentence more sure and knowne,
so seeing he hath diversely, and most notoriously offended, Therefore hath God appointed a day to fit in judgement, to make this sentence more sure and known,
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and to put it in ful execution. We read of Enoch that holy man, Wisd. 4.10.14. that hee walked with God, that is, that he pleased him, & was beloued of him:
and to put it in full execution. We read of Enoch that holy man, Wisdom 4.10.14. that he walked with God, that is, that he pleased him, & was Beloved of him:
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so that wheras he liued among sinners, God translated him, and tooke him vp into heauen,
so that whereas he lived among Sinners, God translated him, and took him up into heaven,
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least wickednesse should alter his vnderstanding. For his soule pleased God, and therefore God hasted to take him away from wickednesse,
lest wickedness should altar his understanding. For his soul pleased God, and Therefore God hasted to take him away from wickedness,
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least he should giue his consent vnto sinners, and fal into the selfsame condemnation with them.
lest he should give his consent unto Sinners, and fall into the selfsame condemnation with them.
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But because wee haue grieuously offended his maiesty, therfore shal we be brought before his iudgement seat.
But Because we have grievously offended his majesty, Therefore shall we be brought before his judgement seat.
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For righteousnesse is immortall, but vnrighteousnes bringeth death. For righteousness is immortal, but unrighteousness brings death.
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Thus then through the bane of sin, wee are subiect vnto Gods wrath and heauy iudgemēt, which in the end of the world,
Thus then through the bane of since, we Are Subject unto God's wrath and heavy judgement, which in the end of the world,
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& at the second comming of Christ, shall bee pronounced against vs. According to that we read, Eccle. 11.9.
& At the second coming of christ, shall be pronounced against us According to that we read, Eccle. 11.9.
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Reioyce ô yoong man in thy youth, & let thy heart cheare thee in the dayes of thy youth, Rejoice o young man in thy youth, & let thy heart cheer thee in the days of thy youth,
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and walk in the waies of thy heart, & in the sight of thine eies. But know, that for al these things, God will bring thee to iudgement. and walk in the ways of thy heart, & in the sighed of thine eyes. But know, that for all these things, God will bring thee to judgement.
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But here many of vs follow the course of the stream, with all other Atheists & vngodly persons, who because they see, that God delayeth the time of his comming to iudgement,
But Here many of us follow the course of the stream, with all other Atheists & ungodly Persons, who Because they see, that God delayeth the time of his coming to judgement,
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therfore they think there shalbe no iudgemēt at all.
Therefore they think there shall no judgement At all.
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Of whom the holy Apostle S. Peter, doth thus prophecie in his 2. Epistle, Chap. 3.3. This first vnderstand saith he, that there shal come in the last dayes mockers, which will walke after their lusts:
Of whom the holy Apostle S. Peter, does thus prophecy in his 2. Epistle, Chap. 3.3. This First understand Says he, that there shall come in the last days mockers, which will walk After their Lustiest:
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And say, where is the promise of his comming? For since the fathers died, all things continue alike from the beginning of the creation. And say, where is the promise of his coming? For since the Father's died, all things continue alike from the beginning of the creation.
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Seed time & haruest, sommer and winter, one generation decayeth, and an other commeth in place thereof.
Seed time & harvest, summer and winter, one generation decayeth, and an other comes in place thereof.
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And because they see the same course of the world to continue, that was from the beginning, they are ready to say as those of whom I made mention,
And Because they see the same course of the world to continue, that was from the beginning, they Are ready to say as those of whom I made mention,
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when I opened vnto you the doctrine of resurrection; Our life say they is but a breath, and so forth;
when I opened unto you the Doctrine of resurrection; Our life say they is but a breath, and so forth;
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and when we are dead, there shall be no more remembrance of vs: and therefore we will doo thus and thus, euen what we list.
and when we Are dead, there shall be no more remembrance of us: and Therefore we will do thus and thus, even what we list.
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Which is a token of Gods iudgement vpon thē, who sometime suffereth the obstinate offender, to do in a maner what hee list,
Which is a token of God's judgement upon them, who sometime suffers the obstinate offender, to do in a manner what he list,
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as we read, Ps. 81. v. 11.12. So I gaue them vp to the hardnesse of their heart, and they haue walked in their owne counsels.
as we read, Ps. 81. v. 11.12. So I gave them up to the hardness of their heart, and they have walked in their own Counsels.
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Where we must not imagine, that they can doo any thing against Gods will, who doth so bridle and restraine them, that they shall do no more,
Where we must not imagine, that they can do any thing against God's will, who does so bridle and restrain them, that they shall do no more,
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then that which hee will suffer them.
then that which he will suffer them.
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God doth not onely restraine and bridle them, but furthermore, sends his fearefull iudgements vp-them oftentimes, to ouertake them, that they may knowe there is a God that iudgeth the earth, and that such malefactors, are further reserued vnto the day of iudgement.
God does not only restrain and bridle them, but furthermore, sends his fearful Judgments vp-them oftentimes, to overtake them, that they may know there is a God that Judgeth the earth, and that such malefactors, Are further reserved unto the day of judgement.
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And therefore we see so many strange and wonderfull examples of Gods wrath daily before our eies.
And Therefore we see so many strange and wonderful Examples of God's wrath daily before our eyes.
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Which strange examples, we cannot say are wrought by mē or by chāce, because they passe the compasse of mans reason,
Which strange Examples, we cannot say Are wrought by men or by chance, Because they pass the compass of men reason,
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how they shuld be wrought, & how they shuld come to passe: but that we may say as Pharaohs enchaunters said, This is the finger of God:
how they should be wrought, & how they should come to pass: but that we may say as Pharaohs enchanters said, This is the finger of God:
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that is to say, this is the worke and punishment of God, when he bringeth vpon men and women, sore plagues, sudden death, and strange ends;
that is to say, this is the work and punishment of God, when he brings upon men and women, soar plagues, sudden death, and strange ends;
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so that we cannot otherwise chuse, but confesse it to be so.
so that we cannot otherwise choose, but confess it to be so.
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These punishments God doth send, not onely to feare vs from the like offences that they haue committed, vpon whom God hath exercised and executed his iust iudgement:
These punishments God does send, not only to Fear us from the like offences that they have committed, upon whom God hath exercised and executed his just judgement:
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but also that wee may bee put in minde, that there is a iudgemēt to come,
but also that we may be put in mind, that there is a judgement to come,
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and that hee hath begun the anger and wrath of his fierce iudgement here vpon earth.
and that he hath begun the anger and wrath of his fierce judgement Here upon earth.
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Which plagues and punishments, are fore-tokens, and as it were manifest signes of the iudgement to come.
Which plagues and punishments, Are foretokens, and as it were manifest Signs of the judgement to come.
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Yea there is an inward feeling of this iudgement, engraffed in vs by nature. Yea there is an inward feeling of this judgement, engrafted in us by nature.
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For they that commit any sinne, as murder, fornication, adultery, blasphemie, and many other the like;
For they that commit any sin, as murder, fornication, adultery, blasphemy, and many other the like;
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albeit they can so conceale the matter, that none aliue do know it, or be priuy vnto it,
albeit they can so conceal the matter, that none alive do know it, or be privy unto it,
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yet oftentimes they haue a griping in their conscience, and they feele as it were the very flashings of hell fire within them.
yet oftentimes they have a gripping in their conscience, and they feel as it were the very flashings of hell fire within them.
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Which is a strong reason to shewe that there is a God, before whose iudgement seate, they must answere for their sinnes, offences and misdeeds.
Which is a strong reason to show that there is a God, before whose judgement seat, they must answer for their Sins, offences and misdeeds.
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Yet such there are, who being possessed with an euill humor, and ouercome of their naughtie & wicked desires, that the cōsideration of Gods heauy iudgement to come, cannot preuaile to moue them to rel•nt, Yet such there Are, who being possessed with an evil humour, and overcome of their naughty & wicked Desires, that the consideration of God's heavy judgement to come, cannot prevail to move them to rel•nt,
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or to haue any remorse of their euill life, but rather they endeuour to suppresse the feeling of that which by nature,
or to have any remorse of their evil life, but rather they endeavour to suppress the feeling of that which by nature,
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and by the light of reason is engraffed within thē, and are desirous willingly to forget it.
and by the Light of reason is engrafted within them, and Are desirous willingly to forget it.
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As S. Peter speaketh of them, 2. Pet. 3.5.
As S. Peter speaks of them, 2. Pet. 3.5.
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This saith he they willingly know not, that the heauens and earth are reserued vnto fire, against the day of iudgement, This Says he they willingly know not, that the heavens and earth Are reserved unto fire, against the day of judgement,
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and of the destruction of vngodly men, they willingly know not. and of the destruction of ungodly men, they willingly know not.
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So when it comes into mens consciences, that there is a iudgement to come, and when they feele an inward feare within them,
So when it comes into men's Consciences, that there is a judgement to come, and when they feel an inward Fear within them,
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for their misdeeds, they doo not take profit by this inward feeling of Gods iudgement;
for their misdeeds, they do not take profit by this inward feeling of God's judgement;
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whereby it pleaseth God to call them to the knowledge of themselues, to be humbled in his sight, to call for mercy & forgiuenesse of sinnes, to turne to God in newnesse of life, that so they might preuēt Gods iudgement & be saued.
whereby it Pleases God to call them to the knowledge of themselves, to be humbled in his sighed, to call for mercy & forgiveness of Sins, to turn to God in newness of life, that so they might prevent God's judgement & be saved.
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But they are so mightily ouercome of sinne, and of their euill desires, which rule and raigne within them, that they turn this inward feeling,
But they Are so mightily overcome of sin, and of their evil Desires, which Rule and Reign within them, that they turn this inward feeling,
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and this inward calling of God, to their owne hurt.
and this inward calling of God, to their own hurt.
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And as the fashion of the world is, they desire to put away such sad thoughts,
And as the fashion of the world is, they desire to put away such sad thoughts,
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& betake themselues to merry cōpany, and pleasant conceits, or else to other pastimes, of carding, dicing, bowling, & such like.
& betake themselves to merry company, and pleasant conceits, or Else to other pastimes, of carding, dicing, bowling, & such like.
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So that the diuel through their owne cōsent, holdeth him still in his chaines, whereas they might seeke meanes to be deliuered from the subiection, whereby the diuell retaineth them in his seruice,
So that the Devil through their own consent, holds him still in his chains, whereas they might seek means to be Delivered from the subjection, whereby the Devil retaineth them in his service,
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and keepeth them within his power, if they themselues were any thing willing to be deliuered and set free.
and Keepeth them within his power, if they themselves were any thing willing to be Delivered and Set free.
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By a sad looke saith the wise man, Eccle. 7.4.5. the heart is made the better. By a sad look Says the wise man, Eccle. 7.4.5. the heart is made the better.
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And it is better to be in the house of mourning, thē in the house of laughter. And it is better to be in the house of mourning, them in the house of laughter.
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When the holy Apostle S. Paul, Act. 24.26. in the presence of Felix the gouernour, disputed of righteousnesse, & temperance, and of the iudgement to come. Felix trembled;
When the holy Apostle S. Paul, Act. 24.26. in the presence of Felix the governor, disputed of righteousness, & temperance, and of the judgement to come. Felix trembled;
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& therwithall did suppresse this matter, by betaking himselfe to other businesse.
& therewithal did suppress this matter, by betaking himself to other business.
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Go thy way saith he for this time, and when I haue conuenient time, I will call for thee. Go thy Way Says he for this time, and when I have convenient time, I will call for thee.
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Hee vsed not this inward feeling of the knowledge of Gods iudgement to the best, that is to repent and to turne to God,
He used not this inward feeling of the knowledge of God's judgement to the best, that is to Repent and to turn to God,
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but as a worldly minded man, hee would haue no such dumps to daunt his minde,
but as a worldly minded man, he would have no such dumps to daunt his mind,
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and to hinder him from his vain pleasures, althogh then and at that time, he were full deeply toucht in conscience.
and to hinder him from his vain pleasures, although then and At that time, he were full deeply touched in conscience.
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Well, although some do mock at the iudgement day, as though it should not come, or else suppresse the knowledge thereof within themselues, that they may follow their lusts, eate,
Well, although Some do mock At the judgement day, as though it should not come, or Else suppress the knowledge thereof within themselves, that they may follow their Lustiest, eat,
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and drinke, and rise vp to play;
and drink, and rise up to play;
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that they may enioy the vanities and pleasures of this transitory world, so long as they liue in the world;
that they may enjoy the vanities and pleasures of this transitory world, so long as they live in the world;
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yet they, and we together with them, may learne two profitable lessons.
yet they, and we together with them, may Learn two profitable Lessons.
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First because as wee thinke it is long before God doo come to iudgement (although oftentimes he beginneth his iudgement here vpon earth, by strange examples, which as I haue said, are the forerunners of his last iudgement) we may learne I say, that with God, a thousand yeares, which we count a whole world, is but as yesterday that is past;
First Because as we think it is long before God do come to judgement (although oftentimes he begins his judgement Here upon earth, by strange Examples, which as I have said, Are the forerunners of his last judgement) we may Learn I say, that with God, a thousand Years, which we count a Whole world, is but as yesterday that is past;
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and therefore that it is not long, though it seeme so vnto vs. Secondly, that God hereby sheweth his patience and long suffering, his great compassion and mercy, in that hee would not the death of a sinner,
and Therefore that it is not long, though it seem so unto us Secondly, that God hereby shows his patience and long suffering, his great compassion and mercy, in that he would not the death of a sinner,
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but waiteth for our repentance and amendment;
but waits for our Repentance and amendment;
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and thinketh that in good time, we will hate and auoyde our wicked and shamefull life,
and Thinketh that in good time, we will hate and avoid our wicked and shameful life,
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and turne to him, that we may be saued; for hee would haue all men to come to repentance.
and turn to him, that we may be saved; for he would have all men to come to Repentance.
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And therefore the holy Apostle S. Paul. Ro. 2.4.
And Therefore the holy Apostle S. Paul. Ro. 2.4.
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doth greatly rebuke and speake against them, who eyther make little account, or despise the riches of Gods bountifulnesse,
does greatly rebuke and speak against them, who either make little account, or despise the riches of God's bountifulness,
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and patience, and long suffering, not knowing that the bountifulnesse of God, leadeth to repētance.
and patience, and long suffering, not knowing that the bountifulness of God, leads to Repentance.
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But we after our hardnes, and hearts, which either cannot or will not repent, heape vnto our selues wrath against the day of wrath;
But we After our hardness, and hearts, which either cannot or will not Repent, heap unto our selves wrath against the day of wrath;
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and of the declaration of the iust iudgement of God.
and of the declaration of the just judgement of God.
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For indeede it is like to be with vs as it was in the dayes of Noah, they cared not for Noahs warning and preaching vnto them,
For indeed it is like to be with us as it was in the days of Noah, they cared not for Noahs warning and preaching unto them,
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and rather made a mocke of it, they followed their owne hearts desire, and did whatsoeuer, seemed good in their owne eyes.
and rather made a mock of it, they followed their own hearts desire, and did whatsoever, seemed good in their own eyes.
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So shall not we in this last Iron age of the world, regard any warning, nor respect the counsell of thē that wish vs good:
So shall not we in this last Iron age of the world, regard any warning, nor respect the counsel of them that wish us good:
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neither thinke of iudgement, nor what shall befall vs, being greatly doted vpon the pleasure of sin, which at the last shall vanish,
neither think of judgement, nor what shall befall us, being greatly doted upon the pleasure of since, which At the last shall vanish,
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and in time to come, shal haue a bitter reward.
and in time to come, shall have a bitter reward.
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Wheras if we forethink with our selues, of these heauy matters, & of the wrath of God, which shall be perceiued by his iudgement, which we must of force endure, if we repent not;
Whereas if we forethink with our selves, of these heavy matters, & of the wrath of God, which shall be perceived by his judgement, which we must of force endure, if we Repent not;
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I say, if we should forethink these matters, we should learn truly to fear God,
I say, if we should forethink these matters, we should Learn truly to Fear God,
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& to forgo our selues, that is, deny our naughty desires & sins, and pleasures, that so Gods wrath might be diminished toward vs,
& to forgo our selves, that is, deny our naughty Desires & Sins, and pleasures, that so God's wrath might be diminished towards us,
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and that hee might not enter into iudgemēt with vs. As saith the Prophet, Ps. 90.11. Who regardeth the power of thy wrath? for euen as a man feareth, so is thy displeasure.
and that he might not enter into judgement with us As Says the Prophet, Ps. 90.11. Who Regardeth the power of thy wrath? for even as a man fears, so is thy displeasure.
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Here also the mindes of the faithfull and godly, are to be prepared to patiēce, that although they see many vngodly minded men, to make a mocke of the iudgement to come, Here also the minds of the faithful and godly, Are to be prepared to patience, that although they see many ungodly minded men, to make a mock of the judgement to come,
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and so to continue in their sinfull liues, and doo what they list, & that they are not punished in this world, by Gods iudgemēts, plagues and punishments;
and so to continue in their sinful lives, and do what they list, & that they Are not punished in this world, by God's Judgments, plagues and punishments;
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yet let vs perswade our selues, that they shal not escape, though God suffer long, and though we in our weake mindes think it too long.
yet let us persuade our selves, that they shall not escape, though God suffer long, and though we in our weak minds think it too long.
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For althogh the wicked may say within themselues vauntingly and yet full vainely, as the Prophet Esay. Chap. 28.15. reciteth their speeches;
For although the wicked may say within themselves vauntingly and yet full vainly, as the Prophet Isaiah. Chap. 28.15. reciteth their Speeches;
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We haue made a couenant say they, with death: and with hell, are we at agreement: We have made a Covenant say they, with death: and with hell, Are we At agreement:
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though a scourge runne ouer and passe through, it shall not come at vs. Yet their couenant with death shalbe disanulled:
though a scourge run over and pass through, it shall not come At us Yet their Covenant with death shall Disannulled:
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and their agreement with hell, shall not stand. and their agreement with hell, shall not stand.
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And when a scourge runneth ouer and passeth through, are they not sometime trode downe by it,
And when a scourge Runneth over and passes through, Are they not sometime trodden down by it,
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and taken away, when they make litle or no reckoning of any such matter? The holy Apostle doth giue the reason, of the certaintie of their punishment,
and taken away, when they make little or no reckoning of any such matter? The holy Apostle does give the reason, of the certainty of their punishment,
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if not in this world, yet in an other. 2. Pet. 2.4. For if god spared not the Angels that had sinned, but cast them downe into hell:
if not in this world, yet in an other. 2. Pet. 2.4. For if god spared not the Angels that had sinned, but cast them down into hell:
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Nay if Gods iudgement begin at his owne house, and if God doo punish his owne people;
Nay if God's judgement begin At his own house, and if God do Punish his own people;
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And if the righteous scarcely bee saued, where shall the vngodly and sinner appeare ▪ 1. Pet. 4.17.18.And if the righteous scarcely be saved, where shall the ungodly and sinner appear ▪ 1. Pet. 4.17.18.
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Wherefore let vs not be as they were of whom the Prophet Malachy speaketh, Chap. 3.15. Wee count the proud blessed;
Wherefore let us not be as they were of whom the Prophet Malachy speaks, Chap. 3.15. we count the proud blessed;
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euen they that worke wickednesse are set vp, and they that tempt God, yea they are deliuered from all daungers.
even they that work wickedness Are Set up, and they that tempt God, yea they Are Delivered from all dangers.
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So that it is in vaine to serue God, and what profit is it that we haue kept his commandements,
So that it is in vain to serve God, and what profit is it that we have kept his Commandments,
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and that we walked humbly before the Lord of hosts? These are the speeches, of many weake and discontented and decaied mindes,and that we walked humbly before the Lord of hosts? These Are the Speeches, of many weak and discontented and decayed minds,
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because they see the flourishing estate of the wicked. But as it is said in the Reue. Chap. 22.11.
Because they see the flourishing estate of the wicked. But as it is said in the Reue. Chap. 22.11.
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They that be filthy, and will so continue without amendment, let them see what shall be the end, They that be filthy, and will so continue without amendment, let them see what shall be the end,
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and let them be filthy still; Hee that is vniust, let him be vniust still. and let them be filthy still; He that is unjust, let him be unjust still.
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So also it is said on the contrary part, They that are iust and righteous, let them bee righteous still;
So also it is said on the contrary part, They that Are just and righteous, let them be righteous still;
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and they that are holy, let them be holy still; and they that Are holy, let them be holy still;
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let them not faint in the course that they haue taken in hand, but remember what is written in the selfesame Chapter.
let them not faint in the course that they have taken in hand, but Remember what is written in the selfsame Chapter.
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The comming of the Lord to iudgement is at hand; Surely saith he, I come quickly, and let vs wish, Euen so come Lord Iesus.
The coming of the Lord to judgement is At hand; Surely Says he, I come quickly, and let us wish, Even so come Lord Iesus.
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And as for the rest, let vs perswade our selues thus, as we reade, 2. Pet. 2.9. The Lord knoweth how to deliuer the godly out of temptation;
And as for the rest, let us persuade our selves thus, as we read, 2. Pet. 2.9. The Lord Knoweth how to deliver the godly out of temptation;
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and to reserue the vniust vnto the day of iudgemēt to be punished. and to reserve the unjust unto the day of judgement to be punished.
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The Lord knoweth his best time, and when it is most expedient that we should be deliuered:
The Lord Knoweth his best time, and when it is most expedient that we should be Delivered:
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In the meane time, let vs not faint, and vtterly cast away our hope, if God doo not presently punish the wicked.
In the mean time, let us not faint, and utterly cast away our hope, if God do not presently Punish the wicked.
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For God doth so order his punishments and his iudgements, that although he suffer the wicked for a time (which indeede if we do rightly consider, is but a moment of time) yet he will not leaue them vnpunished at the last;
For God does so order his punishments and his Judgments, that although he suffer the wicked for a time (which indeed if we do rightly Consider, is but a moment of time) yet he will not leave them unpunished At the last;
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as we vse to say, It is neuer too late that comes once.
as we use to say, It is never too late that comes once.
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Againe, seeing that God hath appointed a day of iudgement, they shall not escape, though his iudgement doo not presently take hold on them.
Again, seeing that God hath appointed a day of judgement, they shall not escape, though his judgement do not presently take hold on them.
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They cannot slip from God, or auoyd him, but are bound as it were with secret chaines,
They cannot slip from God, or avoid him, but Are bound as it were with secret chains,
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so that in time to come they shall bee drawne do iudgement;
so that in time to come they shall be drawn doe judgement;
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who are kept vntill that time to be punished, euen as the oxe which is fed & fatted to the slaughter.
who Are kept until that time to be punished, even as the ox which is fed & fatted to the slaughter.
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So that, it behoueth vs to wayt vpon the time of the last iudgement, which God hath appointed,
So that, it behooves us to wait upon the time of the last judgement, which God hath appointed,
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and so to continue in hope and patience, vnto the ende of our liues: and not to be offended, thogh the wicked be not punished.
and so to continue in hope and patience, unto the end of our lives: and not to be offended, though the wicked be not punished.
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But euery one of vs, ought to haue respect to our owne wayes, to keepe our selues within the compasse of Gods feare,
But every one of us, ought to have respect to our own ways, to keep our selves within the compass of God's Fear,
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least that fall vpon vs, which we thinke and looke should fal vpon other, and wonder with our selues why it is not so.
lest that fallen upon us, which we think and look should fall upon other, and wonder with our selves why it is not so.
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Againe, as the word of God dooth instruct vs, let vs cōsider these two principall causes,
Again, as the word of God doth instruct us, let us Consider these two principal Causes,
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why God delayeth this day of iudgement.
why God delayeth this day of judgement.
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One is, that the day of iudgement shall not come, vntill the number of the elect be fulfilled:
One is, that the day of judgement shall not come, until the number of the elect be fulfilled:
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as we may reade, Reu. 7.2.
as we may read, Reu. 7.2.
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And I saw another Angel come vp from the East, which had the seale of the liuing God, And I saw Another Angel come up from the East, which had the seal of the living God,
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and he cried with a loud voyce, to the foure Angels, to whom power was giuen, to hurt the earth and the sea, saying:
and he cried with a loud voice, to the foure Angels, to whom power was given, to hurt the earth and the sea, saying:
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Hurt ye not the earth, neither the sea, neither the trees, till we haue sealed the seruants of our God in their foreheade. Hurt you not the earth, neither the sea, neither the trees, till we have sealed the Servants of our God in their forehead.
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And then shall the iudgement be, as we reade, Math. 24.22. Except those daies should be shortned, there should no flesh be saued, but for the elects sake those dayes shalbe shortned.
And then shall the judgement be, as we read, Math. 24.22. Except those days should be shortened, there should not Flesh be saved, but for the elects sake those days shall shortened.
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Secondly, this Iudgement is delaied, that the stubborne and vngodly may be thereby without excuse. For they haue warning inough, exhortations & threatnings at all times, what their sinnes deserue,
Secondly, this Judgement is delayed, that the stubborn and ungodly may be thereby without excuse. For they have warning enough, exhortations & threatenings At all times, what their Sins deserve,
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and what they are to looke for, so that they cannot be ignorant of the iudgemēt day,
and what they Are to look for, so that they cannot be ignorant of the judgement day,
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neither can they say, that they are oppressed at vnawares.
neither can they say, that they Are oppressed At unawares.
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And this may suffice to proue, not onely that sinne and our offences is and shalbe the cause of iudgement:
And this may suffice to prove, not only that sin and our offences is and shall the cause of judgement:
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but also they that sin of set purpose, & in scoffing and mocking sort, think that there shall be no iudgement,
but also they that since of Set purpose, & in scoffing and mocking sort, think that there shall be no judgement,
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or rather do suppresse and bury within thēselues, if it might be, the inward feeling & knowledge of the same,
or rather do suppress and bury within themselves, if it might be, the inward feeling & knowledge of the same,
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& that to their great hurt, shal not escape yt heauy vēgeance of God, thogh yet they be forborn.
& that to their great hurt, shall not escape that heavy vengeance of God, though yet they be forborn.
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Also that the minds of the godly be not troubled, although they do not presently see that god doth exercise his iudgments & punishments vpon them:
Also that the minds of the godly be not troubled, although they do not presently see that god does exercise his Judgments & punishments upon them:
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and that they faint not in wel doing, but still hold on their course, remembring that God hath appointed a day of iudgement, vpon the which they must stay and depend,
and that they faint not in well doing, but still hold on their course, remembering that God hath appointed a day of judgement, upon the which they must stay and depend,
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and vnto the which they must referre all matters, and then shall all their causes be heard, and all their griefes eased.
and unto the which they must refer all matters, and then shall all their Causes be herd, and all their griefs eased.
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Notorious sinnes, procure notorious punishments in this world:
Notorious Sins, procure notorious punishments in this world:
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but especially at the iudgement day, shall the full measure of all plagues and punishments be fulfilled.
but especially At the judgement day, shall the full measure of all plagues and punishments be fulfilled.
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And so much the more, because that in this world, many rule and raigne in their wickednesse,
And so much the more, Because that in this world, many Rule and Reign in their wickedness,
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and are as it were scotfree:
and Are as it were Scot free:
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and as the Prophet saith, They come in no misfortune like other men, neither are they plagued according to their deserts.
and as the Prophet Says, They come in no misfortune like other men, neither Are they plagued according to their deserts.
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But the latter day, the day of doome and iudgement, is and shall bee their day of assises, and of their perpetuall execution.
But the latter day, the day of doom and judgement, is and shall be their day of assizes, and of their perpetual execution.
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Wherefore let none of vs all suppresse and banish the inward feeling and knowledge of this iudgement day, seeing that by nature, it is engraffed into our hearts and secret knowledge:
Wherefore let none of us all suppress and banish the inward feeling and knowledge of this judgement day, seeing that by nature, it is engrafted into our hearts and secret knowledge:
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but rather let in haue that effect in vs, that of right it ought to haue.
but rather let in have that Effect in us, that of right it ought to have.
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We see it true in worldly matters, and I would to God, it were as true in heauenly matters.
We see it true in worldly matters, and I would to God, it were as true in heavenly matters.
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For questionlesse, the forethought of the assises, and of the execution, doth feare many from their wicked purposes,
For questionless, the forethought of the assizes, and of the execution, does Fear many from their wicked Purposes,
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and makes them take an other course.
and makes them take an other course.
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And so no doubt, would the remembrance of the iudgement day preuaile with vs, but that wee are carelesly perswaded, that it is farre hence,
And so no doubt, would the remembrance of the judgement day prevail with us, but that we Are carelessly persuaded, that it is Far hence,
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and that we shall neuer see it: nay more then that, many thinke it shall neuer be.
and that we shall never see it: nay more then that, many think it shall never be.
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Well, how far off the iudgement day is, God knowes, and wee may euery day looke for:
Well, how Far off the judgement day is, God knows, and we may every day look for:
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but by the way, take this for thy learning, that thy dying day, is and shall be thy iudgement day:
but by the Way, take this for thy learning, that thy dying day, is and shall be thy judgement day:
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and assure thy selfe, that thou shalt so find it.
and assure thy self, that thou shalt so find it.
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For when thy soule is parted from thy body, then shalt thou presently appeare before Gods iudgement seate, to giue thy account,
For when thy soul is parted from thy body, then shalt thou presently appear before God's judgement seat, to give thy account,
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and pray that it may be to thy comfort, and not to thy destruction. Heb. 9.27.
and pray that it may be to thy Comfort, and not to thy destruction. Hebrew 9.27.
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2 Now for the description and declaration of this generall iudgement, which is the second principal matter in this text, that both they which either mocke or doubt of the iudgement to come,
2 Now for the description and declaration of this general judgement, which is the second principal matter in this text, that both they which either mock or doubt of the judgement to come,
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and they also which are well neare perswaded thereof, might be throughly, perfectly, and certainly enformed:
and they also which Are well near persuaded thereof, might be thoroughly, perfectly, and Certainly informed:
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therefore the order and maner of this iudgement is set downe, in the scriptures and word of God, principally and especially in the 25. Chap. of Mat. vers. 31. and so forth, in these words.
Therefore the order and manner of this judgement is Set down, in the Scriptures and word of God, principally and especially in the 25. Chap. of Mathew vers. 31. and so forth, in these words.
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And when the Sonne of man commeth in his glory, and all the holy Angels with him, And when the Son of man comes in his glory, and all the holy Angels with him,
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then shall hee sit vpon the throne of his glory. And before him shall be gathered all Nations;
then shall he fit upon the throne of his glory. And before him shall be gathered all nations;
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and hee shall separate them one from an other, as a shepheard separateth the sheepe from the goates.
and he shall separate them one from an other, as a shepherd separateth the sheep from the Goats.
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And he shall set the sheep on his right hand, and the goates on the left.
And he shall Set the sheep on his right hand, and the Goats on the left.
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Then shall the King say to them on his right hand;
Then shall the King say to them on his right hand;
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Come ye blessed of my father, inherite the kingdome prepared for you, from the foundations of the world.
Come you blessed of my father, inherit the Kingdom prepared for you, from the foundations of the world.
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Vnto them on the left hand he shall say:
Unto them on the left hand he shall say:
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Depart fro me ye cursed, into euerlasting fire, which is prepared for the diuel and his Angels.
Depart from me you cursed, into everlasting fire, which is prepared for the Devil and his Angels.
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And these shall go into euerlasting paine, and the righteous into life eternall. And these shall go into everlasting pain, and the righteous into life Eternal.
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Which description and declaration, cannot be more plainely, euidently, and briefly set downe, setting forth vnto vs;
Which description and declaration, cannot be more plainly, evidently, and briefly Set down, setting forth unto us;
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First the comming of the Iudge, with his company, that is, al the holy Angels: Secondly, the general appearance of all the people of the world:
First the coming of the Judge, with his company, that is, all the holy Angels: Secondly, the general appearance of all the people of the world:
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Thirdly, the office of the Iudge, in separating the good from the bad. And lastly, the pronouncing of iudgemēt, by definitiue sentence without all reuocatiō.
Thirdly, the office of the Judge, in separating the good from the bad. And lastly, the pronouncing of judgement, by definitive sentence without all revocation.
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Al which matters, God willing shall be handled, when I come to entreate of the Iudge;
All which matters, God willing shall be handled, when I come to entreat of the Judge;
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so that I need not to stand vpon this point, but to referre you thither, where in a more fit place it may be considered.
so that I need not to stand upon this point, but to refer you thither, where in a more fit place it may be considered.
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And as here the order of the iudgement is expressed, so in other places of scripture, other matters are specified, which are very necessary, to giue vs further vnderstanding herein.
And as Here the order of the judgement is expressed, so in other places of scripture, other matters Are specified, which Are very necessary, to give us further understanding herein.
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As first concerning the day when this iudgement shall be; the signes that shall go before this day;
As First Concerning the day when this judgement shall be; the Signs that shall go before this day;
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as also how suddenly it shall come vpō the world. Cōcerning the day the Prophets do foretell, how terrible it is likely to be.
as also how suddenly it shall come upon the world. Concerning the day the prophets do foretell, how terrible it is likely to be.
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The day of the Lord say they, is a day of blacknes & darknes; the earth shal tremble before him; the heauens shall shake; The day of the Lord say they, is a day of blackness & darkness; the earth shall tremble before him; the heavens shall shake;
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the Sun & the Moone shalbe dark, and the stars shal withdraw their shining.
the Sun & the Moon shall dark, and the Stars shall withdraw their shining.
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This day is great and very terrible, and who can abide it? it commeth cruelly with wrath as fierce anger,
This day is great and very terrible, and who can abide it? it comes cruelly with wrath as fierce anger,
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and hee shall destroy the sinners out of the earth.
and he shall destroy the Sinners out of the earth.
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And because the world should haue some time to forethink themselues, our Sauiour Christ hath giuen some warning, by the signes that shall come before this iudgement day.
And Because the world should have Some time to forethink themselves, our Saviour christ hath given Some warning, by the Signs that shall come before this judgement day.
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As that there shall be false reachers abroad in the world, who shal deceiue, if it were possible, the very elect and chose children of God, Math. 24.24. Warres and seditions:
As that there shall be false reachers abroad in the world, who shall deceive, if it were possible, the very elect and chosen children of God, Math. 24.24. Wars and seditions:
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Nation shall rise against Nation, and Kingdome against Kingdome:
nation shall rise against nation, and Kingdom against Kingdom:
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the father in matters of religion shalbe against the sonne, and the sonne against the father: the mother against the daughter: one friend against an other: great earthquakes in diuers places: hunger, pestilence:
the father in matters of Religion shall against the son, and the son against the father: the mother against the daughter: one friend against an other: great earthquakes in diverse places: hunger, pestilence:
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bitter persecution of them that shall professe Christ and his Gospell: Charitie shall waxe cold among men:
bitter persecution of them that shall profess christ and his Gospel: Charity shall wax cold among men:
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men shall leade a leaud and sinfull life, altogether carelesse of the Iudgement to come: The Gospell shall be published, and fewe shal regard it:
men shall lead a lewd and sinful life, altogether careless of the Judgement to come: The Gospel shall be published, and few shall regard it:
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it shall bee preached through the whole world, for a witnesse vnto all Nations, to make them without all excuse,
it shall be preached through the Whole world, for a witness unto all nations, to make them without all excuse,
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and then shall the end come. Feareful things shall be seene: the sea and the waters shall roare, and mens hearts shall faile them for feare,
and then shall the end come. Fearful things shall be seen: the sea and the waters shall roar, and men's hearts shall fail them for Fear,
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and for looking after those things which shal come on the world. The Sunne shall be darkened, and the Moone shall not giue her light:
and for looking After those things which shall come on the world. The Sun shall be darkened, and the Moon shall not give her Light:
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the starres shal fall from heauen, and the powers of heauen shal be shaken, wherby the horrible trembling of the world is meant, together with the alteration and ouerturning of the whole course of nature.
the Stars shall fallen from heaven, and the Powers of heaven shall be shaken, whereby the horrible trembling of the world is meant, together with the alteration and overturning of the Whole course of nature.
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And after all these things, then shall appeare the signe of the Sunne of man in heauen.
And After all these things, then shall appear the Signen of the Sun of man in heaven.
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The consideration of which signes, shall worke diuersly both in the godly and in the wicked. The consideration of which Signs, shall work diversely both in the godly and in the wicked.
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For the hearts of the wicked shall be hardned & made worse by these signes,
For the hearts of the wicked shall be hardened & made Worse by these Signs,
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as King Pharaohs hart, by Gods strange punishmēts, was more and more hardned, vntill the time of his destructiō,
as King Pharaohs heart, by God's strange punishments, was more and more hardened, until the time of his destruction,
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and that he was vtterly ouerthrowne in the red sea.
and that he was utterly overthrown in the read sea.
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These signes, as they shal moue the godly minded, partly to repentance, in consideration of theyr sinnes,
These Signs, as they shall move the godly minded, partly to Repentance, in consideration of their Sins,
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and partly to comfort, in respect of ioyes to come:
and partly to Comfort, in respect of Joys to come:
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so the wicked contrariwise, shall be giuen to dispaire, and to curse the houre that euer they were borne.
so the wicked contrariwise, shall be given to despair, and to curse the hour that ever they were born.
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And this is a secret iudgement vpon them, that they shall be blinded euen vntill the very houre of their destruction,
And this is a secret judgement upon them, that they shall be blinded even until the very hour of their destruction,
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so that when they would seek for remedy, there shalbe none. The godly they wish for the comming of the Lord: Come Lord Iesus, come quickly:
so that when they would seek for remedy, there shall none. The godly they wish for the coming of the Lord: Come Lord Iesus, come quickly:
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for they know that his comming shall end their miseries, and begin their ioyes, as Christ himselfe doth comfort them. Luk. 21.28. And when these things begin to come to passe, then looke vp, and lift vp your heads:
for they know that his coming shall end their misery's, and begin their Joys, as christ himself does Comfort them. Luk. 21.28. And when these things begin to come to pass, then look up, and lift up your Heads:
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for your redemption (that is the full accomplishment of the same) draweth neare. For then,for your redemption (that is the full accomplishment of the same) draws near. For then,
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as saith the Apostle, 1. Thes. 4.17. Shall wee bee caught in the cloudes, to meete the Lord in the aire:
as Says the Apostle, 1. Thebes 4.17. Shall we be caught in the Clouds, to meet the Lord in the air:
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and so shall we be euer with the Lord. and so shall we be ever with the Lord.
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The last circumstance of this iudgement is, that it shall come vpon the sudden, and that most fearefully to the wicked. 1. Thes. 5.3.
The last circumstance of this judgement is, that it shall come upon the sudden, and that most fearfully to the wicked. 1. Thebes 5.3.
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For when they shall say peace, peace, and all in safetie, then shal come vpon them sudden destruction, For when they shall say peace, peace, and all in safety, then shall come upon them sudden destruction,
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as the trauel vpon a woman with child: and they shall not escape. As it fell out to the rich man in the Gospell. Luk. 12.20. Soule saith he, take thy ease, eat and drinke & take thy pastime, for thou hast much good laid vp for many yeares. But he heard doleful words:as the travel upon a woman with child: and they shall not escape. As it fell out to the rich man in the Gospel. Luk. 12.20. Soul Says he, take thy ease, eat and drink & take thy pastime, for thou hast much good laid up for many Years. But he herd doleful words:
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O foole this night will they fetch away thy soule from thee. Oh fool this night will they fetch away thy soul from thee.
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Or as when Nabuchadnezer, vaunted himselfe of his stately buildings, a fearefull voyce came suddenly vnto him:
Or as when Nebuchadnezzar, vaunted himself of his stately buildings, a fearful voice Come suddenly unto him:
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O King Nabuchadnezer, to thee be it spoken, thy kingdome is departed from thee: Or as when his sonne King Belshasar, Dan. 5.6. feasting and hanquetting among his Concubines, suddenly there appeared a hand writing vpon a wall, declaring the end of his Kingdome and his death.Oh King Nebuchadnezzar, to thee be it spoken, thy Kingdom is departed from thee: Or as when his son King Belshasar, Dan. 5.6. feasting and hanquetting among his Concubines, suddenly there appeared a hand writing upon a wall, declaring the end of his Kingdom and his death.
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This sudden destruction shall worthily fall vpon them, who haue made a mock of this iudgement:
This sudden destruction shall worthily fallen upon them, who have made a mock of this judgement:
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who then shall feele the dint of Gods reuenging sword:
who then shall feel the dint of God's revenging sword:
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and they that imboldned themselues in all wicked waies, and euill naughtie practises, shall then know how far they went a stray.
and they that emboldened themselves in all wicked ways, and evil naughty practises, shall then know how Far they went a stray.
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The wicked whom no lawe could refraine from their licentious life, and who haue died to the sight of men in peace;
The wicked whom no law could refrain from their licentious life, and who have died to the sighed of men in peace;
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after they haue long enioyed their lusts and diuers pleasures, after much violence and wrong which they haue offered;
After they have long enjoyed their Lustiest and diverse pleasures, After much violence and wrong which they have offered;
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after many misdeeds which mans lawes should haue corrected and yet let passe;
After many misdeeds which men laws should have corrected and yet let pass;
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although they haue escaped the iudgement of man, yet then shall they receiue according to their deedes.
although they have escaped the judgement of man, yet then shall they receive according to their Deeds.
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But to the good and well disposed, it is a watch-word, when they heare that the Iudgement day shall be vpon a sudden.
But to the good and well disposed, it is a watchword, when they hear that the Judgement day shall be upon a sudden.
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Let vs therefore with the fiue wise virgins, haue oyle in our Lampes, remembring Christ his forewarning, That which I say vnto you, I say vnto all men, watch.
Let us Therefore with the fiue wise Virgins, have oil in our Lamps, remembering christ his forewarning, That which I say unto you, I say unto all men, watch.
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And so much briefly for the second part of the diuision of this Text, namely of the description and declaration of the latter Iudgement.
And so much briefly for the second part of the division of this Text, namely of the description and declaration of the latter Judgement.
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The third generall matter which I proposed vnto you, was concerning the Iudge, and who it should be. The third general matter which I proposed unto you, was Concerning the Judge, and who it should be.
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And as it was said of the Iudgement, that it should be sudden; so also shall the comming of the Iudge be. Mat. 24.27. For as the lightning commeth out of the East, and shineth into the West, so shall also the comming of the sonne of man be.
And as it was said of the Judgement, that it should be sudden; so also shall the coming of the Judge be. Mathew 24.27. For as the lightning comes out of the East, and shines into the West, so shall also the coming of the son of man be.
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He that was equall with God, and tooke vpon him the shape of a seruant, hee that was abased, despised, and persecuted of sinfull men:
He that was equal with God, and took upon him the shape of a servant, he that was abased, despised, and persecuted of sinful men:
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hee shall come in power and great glory to iudge the world, and to be reuenged of his enemies.
he shall come in power and great glory to judge the world, and to be revenged of his enemies.
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He whom God hath placed at his right hand, farre aboue all principallitie, power, might, domination,
He whom God hath placed At his right hand, Far above all principality, power, might, domination,
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and euery name that is named, not in this world onely, but also in that that is to come:
and every name that is nam, not in this world only, but also in that that is to come:
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hee it is that is ordained of God, a Iudge of quicke and dead.
he it is that is ordained of God, a Judge of quick and dead.
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Whose comming shall not be as at the first, poorely, and basely, but with great maiestie,
Whose coming shall not be as At the First, poorly, and basely, but with great majesty,
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and after a most glorious, wonderfull, and most dreadfull maner.
and After a most glorious, wonderful, and most dreadful manner.
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He shall descend from heauen, not to come downe on the earth, but to sit on the cloudes,
He shall descend from heaven, not to come down on the earth, but to fit on the Clouds,
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as his tribunall seate and throne of Iudgement, hee shall come with a shout, and a maruellous great noise, with the voyce of the Archangel,
as his tribunal seat and throne of Judgement, he shall come with a shout, and a marvelous great noise, with the voice of the Archangel,
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and with the sound of the last Trumpet.
and with the found of the last Trumpet.
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For the Trumpet shall blowe, and the dead shall be raised (1. Cor. 15.) and hee shall shewe himselfe with thousands of his mighty Angels, For the Trumpet shall blow, and the dead shall be raised (1. Cor. 15.) and he shall show himself with thousands of his mighty Angels,
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and that in flaming fire, rendring vengeance vnto them that doo not know God, & which obey not vnto the Gospell of our Lord Iesus Christ.
and that in flaming fire, rendering vengeance unto them that do not know God, & which obey not unto the Gospel of our Lord Iesus christ.
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Which shall be punished with euerlasting perdition, from the presence of the Lord, and from the glory of his power.
Which shall be punished with everlasting perdition, from the presence of the Lord, and from the glory of his power.
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When he shall come to be glorified in his Saints, and to bee made maruellous in all them that beleeue. 2. Thes. 1.7.When he shall come to be glorified in his Saints, and to be made marvelous in all them that believe. 2. Thebes 1.7.
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Which glorious appearance of our Lord and Sauiour Iesus Christ, this heauenly Iudge that shall come in the latter end of the world, shall be of the more maiestie,
Which glorious appearance of our Lord and Saviour Iesus christ, this heavenly Judge that shall come in the latter end of the world, shall be of the more majesty,
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if we shall compare it to the deliuerie of the lawe, which then was both fearefull and terrible; whereof wee reade, Exod. 9.16.
if we shall compare it to the delivery of the law, which then was both fearful and terrible; whereof we read, Exod 9.16.
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And the third day, when it was morning, there was thunders and lightnings, and a thicke cloude vpon the mount, And the third day, when it was morning, there was Thunders and lightnings, and a thick cloud upon the mount,
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and the sounde of the trumpet louder and louder, euen exceeding loude, so that all the people that was in the campe was affraied.
and the sound of the trumpet Louder and Louder, even exceeding loud, so that all the people that was in the camp was afraid.
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Then Moses brought the people out of the tents, to meete with God, and they stood in the nether part of the mount.
Then Moses brought the people out of the tents, to meet with God, and they stood in the neither part of the mount.
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And mount Sinay was all on a smoke, because the Lord came downe vpon it in fire,
And mount Sinai was all on a smoke, Because the Lord Come down upon it in fire,
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and the smoake thereof ascended as the smoake of a furnace, and all the mount trembled exceedingly. and the smoke thereof ascended as the smoke of a furnace, and all the mount trembled exceedingly.
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This appearing of the deliuery of the lawe, was to denounce a sharpe punishment and curse for sinne:
This appearing of the delivery of the law, was to denounce a sharp punishment and curse for sin:
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but this second appearing at the ende of the world, shall bee with greater maiestie and more terrible, by reason of the ful execution of this curse and punishment.
but this second appearing At the end of the world, shall be with greater majesty and more terrible, by reason of the full execution of this curse and punishment.
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And as Moses was admitted into Gods presence, but the people trembled and would not come neare:
And as Moses was admitted into God's presence, but the people trembled and would not come near:
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so shall this second appearing, bee ioyfull to the godly, who shall meete with the Lord in the cloudes;
so shall this second appearing, be joyful to the godly, who shall meet with the Lord in the Clouds;
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but as for the rest they shall mourne; and as the Prophet saith, who shall be able to abide it?
but as for the rest they shall mourn; and as the Prophet Says, who shall be able to abide it?
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Then was but the mount on fire, but now shall the whole world bee on a flame:
Then was but the mount on fire, but now shall the Whole world be on a flame:
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then onely the people of Israel were called and assembled together: now shall all people, nations, and languages be gathered:
then only the people of Israel were called and assembled together: now shall all people, Nations, and languages be gathered:
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then was there a curse onely denounced, if they, and wee by them also beeing vnderstood, should transgresse and breake Gods law and commaundements, but no present punishment followed:
then was there a curse only denounced, if they, and we by them also being understood, should transgress and break God's law and Commandments, but no present punishment followed:
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now shall there be no delay, but they shall in the same moment of time, receiue the sentence of condemnation,
now shall there be no Delay, but they shall in the same moment of time, receive the sentence of condemnation,
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and shall forthwith bee throwne into hell fire, to be tormented for euer. Therefore shall this appearing be of greater glory, of greater maiesty, and more terrible.
and shall forthwith be thrown into hell fire, to be tormented for ever. Therefore shall this appearing be of greater glory, of greater majesty, and more terrible.
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The Sonne of man, as yee haue heard, he shal be the Iudge of the whole world at the latter day:
The Son of man, as ye have herd, he shall be the Judge of the Whole world At the latter day:
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indeede no earthly man, but he that tooke vpon him the nature of man.
indeed no earthly man, but he that took upon him the nature of man.
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Who also elsewhere, is called the sonne of God, and is the second person in the reuerent and most holy trinitie:
Who also elsewhere, is called the son of God, and is the second person in the reverent and most holy trinity:
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whom God hath not onely ordained to this office, but also hath commaunded the Apostles, to preach and to publish it throughout the whole world, that it might bee as surely grafted into the mindes of men,
whom God hath not only ordained to this office, but also hath commanded the Apostles, to preach and to publish it throughout the Whole world, that it might be as surely grafted into the minds of men,
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as it is certainly decreed by the determinate purpose of God. As we read, Iohn. 5.22. For the father iudgeth no man, but hath committed all iudgement vnto the sonne.
as it is Certainly decreed by the determinate purpose of God. As we read, John. 5.22. For the father Judgeth no man, but hath committed all judgement unto the son.
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Whereof the holy Apostle S. Paul also giueth witnesse, Acts 17.32. God saith he, admonisheth all men euerywhere to repent:
Whereof the holy Apostle S. Paul also gives witness, Acts 17.32. God Says he, Admonisheth all men everywhere to Repent:
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Because he hath appointed a day, in the which he will iudge the world in righteousnesse, by that man whom he hath appointed, whereof he hath giuen an assurance vnto all men, in that he hath raised him from the dead. Because he hath appointed a day, in the which he will judge the world in righteousness, by that man whom he hath appointed, whereof he hath given an assurance unto all men, in that he hath raised him from the dead.
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By the force of which certaine perswasion, he chargeth Timothy to bee earnest and carefull in his dutie, 2. Tim. 4.1. I charge thee therefore before God and before the Lord Iesus Christ, who shall iudge the quick and dead at his appearing preach the word, be instant in season and out of season, improue, rebuke, exhort, with all long suffering and doctrine.
By the force of which certain persuasion, he charges Timothy to be earnest and careful in his duty, 2. Tim. 4.1. I charge thee Therefore before God and before the Lord Iesus christ, who shall judge the quick and dead At his appearing preach the word, be instant in season and out of season, improve, rebuke, exhort, with all long suffering and Doctrine.
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Also the holy Apostle S. Peter, 2. Ep. 4.5.
Also the holy Apostle S. Peter, 2. Epistle 4.5.
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doth testifie the selfesame thing, when as he exhorted those whom he writ vnto, to desist and leaue off their vngodly life,
does testify the selfsame thing, when as he exhorted those whom he writ unto, to desist and leave off their ungodly life,
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& to depart from the company of the wicked, and not to be daunted in mind,
& to depart from the company of the wicked, and not to be daunted in mind,
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thogh they should be scoffed and mocked at their hands for so doing Encouraging them with a most forceable reason, that might throughly perswade them:
though they should be scoffed and mocked At their hands for so doing Encouraging them with a most forceable reason, that might thoroughly persuade them:
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which is, that the wicked shall be iudged:
which is, that the wicked shall be judged:
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which iudgement they shall escape, that go from them, and turn to God in time, forsaking the waies and counsels of the wicked.
which judgement they shall escape, that go from them, and turn to God in time, forsaking the ways and Counsels of the wicked.
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And because the place of scripture is notable, and worthy of great regard, I think good to set it downe.
And Because the place of scripture is notable, and worthy of great regard, I think good to Set it down.
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It is sufficient for vs saith hee, that we haue spent the time past of the life, It is sufficient for us Says he, that we have spent the time past of the life,
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after the lust of the Gentiles, walking in wantonnesse, lusts, drunkennesse, in gluttonie, and in abhominable idolatries.
After the lust of the Gentiles, walking in wantonness, Lustiest, Drunkenness, in gluttony, and in abominable idolatries.
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Wherein it seemeth to them strange, that yee runne not with them vnto the same excesse of ryot, and continue in so doing, therefore speak they euill of you;
Wherein it seems to them strange, that ye run not with them unto the same excess of riot, and continue in so doing, Therefore speak they evil of you;
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which shall giue accounts, to him that is ready to iudge quick & dead; who is no other, but Iesus Christ the Iust;which shall give accounts, to him that is ready to judge quick & dead; who is no other, but Iesus christ the Just;
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as is manifect by those places of Scripture, which I haue before alleaged.
as is manifest by those places of Scripture, which I have before alleged.
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Which proofes being so substanciall, that Christ shall be the Iudge, and the matter so manifest,
Which proofs being so substantial, that christ shall be the Judge, and the matter so manifest,
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as I think there is no man but doth so beleeue, it shall suffice onely to haue touched it.
as I think there is no man but does so believe, it shall suffice only to have touched it.
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And so let vs go forward, that wee may vnderstand how Christ shall performe his Iudgement.
And so let us go forward, that we may understand how christ shall perform his Judgement.
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Which especially is laide downe in these three poynts.
Which especially is laid down in these three points.
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First, that all the Nations and people of the world that euer haue bene, shall be gathered into his presence,
First, that all the nations and people of the world that ever have be, shall be gathered into his presence,
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and the reason why they shall appeare is, that they shall be called to their account:
and the reason why they shall appear is, that they shall be called to their account:
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Secondly, after triall of their cause, how he shall seperate the one from the other, the iust from the vniust,
Secondly, After trial of their cause, how he shall separate the one from the other, the just from the unjust,
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and the godly from the wicked. Thirdly, the execution of this Iudgemēt in pronouncing of sentence.
and the godly from the wicked. Thirdly, the execution of this Judgement in pronouncing of sentence.
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All nations & people shalbe gathered into his presence:
All Nations & people shall gathered into his presence:
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For he shal send forth his Angels, with a great sound of trumpet, and they shall gather together his elect frō the foure winds, For he shall send forth his Angels, with a great found of trumpet, and they shall gather together his elect from the foure winds,
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and frō the one end of the heauē to the other; Math. 24.31. In the Parrable of the seede, it is set downe, Math. 13.30.and from the one end of the heaven to the other; Math. 24.31. In the Parable of the seed, it is Set down, Math. 13.30.
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that when haruest comes, the reapers shall gather the tares, and binde them in sheaues to burne them, and so foorth.
that when harvest comes, the reapers shall gather the tares, and bind them in sheaves to burn them, and so forth.
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Which Parable Christ enterpreting to his Disciples, saith that the haruest is the end of the world,
Which Parable christ interpreting to his Disciples, Says that the harvest is the end of the world,
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and the reapers be the Angels, whom the sonne of man shall send forth, and they shall gather out of his kingdome all things that offend, and them which doo iniquitie.
and the reapers be the Angels, whom the son of man shall send forth, and they shall gather out of his Kingdom all things that offend, and them which do iniquity.
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Whereby may be perceiued, that both the good and the bad shalbe gathered into the presence of the Iudge,
Whereby may be perceived, that both the good and the bad shall gathered into the presence of the Judge,
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because the Text hath these words in the same place. Then shall the iust men shine as the Sunne.
Because the Text hath these words in the same place. Then shall the just men shine as the Sun.
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For we must all appeare saith the Apostle, 2. Cor. 5.10. before the Iudgement seate of Christ;
For we must all appear Says the Apostle, 2. Cor. 5.10. before the Judgement seat of christ;
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that euery man may receiue the things which are done in his body, according to that he hath done,
that every man may receive the things which Are done in his body, according to that he hath done,
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whether it be good or euill. Whereof S. Iohn had a manifest demonstration, as we reade in his Reuelation, Chap. 20.11.12.whither it be good or evil. Whereof S. John had a manifest demonstration, as we read in his Revelation, Chap. 20.11.12.
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And I saw saith he, a great white throne, and one that sate on it, from whose face fled away both the earth and the heauen, And I saw Says he, a great white throne, and one that sat on it, from whose face fled away both the earth and the heaven,
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and there place was no more found. And I sawe the dead both great and smal stand before God; and there place was no more found. And I saw the dead both great and small stand before God;
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who shall iudge both the quicke and the dead, euen all that euer haue beene, are and shal be to the end of the world;
who shall judge both the quick and the dead, even all that ever have been, Are and shall be to the end of the world;
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as well those that are dead and rotten in the earth, as those which shall be found aliue at his comming, who shalbe changed in a moment, which change shalbe in stead of death.
as well those that Are dead and rotten in the earth, as those which shall be found alive At his coming, who shall changed in a moment, which change shall in stead of death.
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In iudgements that are practised among men, there are diuers conueiances vsed, not to appeare in iudgement:
In Judgments that Are practised among men, there Are diverse conveyances used, not to appear in judgement:
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and for fauour, feare, bribes, and such like matters, malefactors are bayled out of prison,
and for favour, Fear, Bribes, and such like matters, malefactors Are bailed out of prison,
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and bonds forfeyted, and they kept from the barre, and from the presence of the Iudge, and quitte by Proclamation.
and bonds forfeited, and they kept from the bar, and from the presence of the Judge, and quit by Proclamation.
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But here the ministers of this heauenly iudgement, to wit, the Angels, shall not be blinded by any earthly considerations.
But Here the Ministers of this heavenly judgement, to wit, the Angels, shall not be blinded by any earthly considerations.
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There shall be no entreaty no way to auoyd, no other remedy, but that they shall and must appeare.
There shall be no entreaty no Way to avoid, no other remedy, but that they shall and must appear.
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It is a straunge matter, and not to be seene, that any Emperour, King, Prince,
It is a strange matter, and not to be seen, that any Emperor, King, Prince,
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or any such mightie Potentate, should be called to iudgement, or shuld bee subiect vnto the sentence of the Iudge.
or any such mighty Potentate, should be called to judgement, or should be Subject unto the sentence of the Judge.
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For why? as they say the Prince is aboue his law, and not to be censured by any.
For why? as they say the Prince is above his law, and not to be censured by any.
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Subiects are vnder the penalty of lawes, and iudgement may passe vpon them:
Subjects Are under the penalty of laws, and judgement may pass upon them:
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but as for the Prince and the highest in a Realme, who dare controll him if he do ill? But from this iudgement of this mighty & heauenly Iudge, whom no power can resist, shall neither Emperour, King, Prince,
but as for the Prince and the highest in a Realm, who Dare control him if he do ill? But from this judgement of this mighty & heavenly Judge, whom no power can resist, shall neither Emperor, King, Prince,
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nor mighty Potentate be exempted, neither can they be dispenced withall, but that of force and necessitie, they must make their personnall appearance.
nor mighty Potentate be exempted, neither can they be dispensed withal, but that of force and necessity, they must make their personnall appearance.
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There shalbe no respect of persons, high and and lowe, rich and poore: all shall appeare.
There shall no respect of Persons, high and and low, rich and poor: all shall appear.
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Yea then it shalbe far better with the poorest begger, that hath liued in the feare of God,
Yea then it shall Far better with the Poorest beggar, that hath lived in the Fear of God,
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then with the mightiest Emperour, that in his life time hath had little or no regard to serue God.
then with the Mightiest Emperor, that in his life time hath had little or no regard to serve God.
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For true it is, that the mighty shall be mightily punished.
For true it is, that the mighty shall be mightily punished.
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All prophane persons, leaud liuers, Atheists, persecutors, which haue beene enemies to God, to his word,
All profane Persons, lewd livers, Atheists, persecutors, which have been enemies to God, to his word,
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and to his ministers, who haue wished in their hearts, there were no God, nor any iudgement, who haue made a scoffe and contempt of all goodnesse,
and to his Ministers, who have wished in their hearts, there were no God, nor any judgement, who have made a scoff and contempt of all Goodness,
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and of the professours and Ministers thereof, they shall of force bee brought to this Iudgement.
and of the professors and Ministers thereof, they shall of force be brought to this Judgement.
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But what? To speake in theyr owne behalfe? No, they shall not bee able.
But what? To speak in their own behalf? No, they shall not be able.
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For at that time and there, they shall confesse theyr faultes and haynous offences, and make bitter lamentation,
For At that time and there, they shall confess their Faults and heinous offences, and make bitter lamentation,
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but all too late, and there shall they waight in trembling sort, to heare their iudgement.
but all too late, and there shall they weight in trembling sort, to hear their judgement.
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And who is it amongst vs, that knowes himself guiltie, that will declare the truth, being called before a Iudge? but rather our mindes runne vpon deuices and excuses;
And who is it among us, that knows himself guilty, that will declare the truth, being called before a Judge? but rather our minds run upon devices and excuses;
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how wee may blinde the Iudge, and defend our selues, and auoyd that which is toward vs. And so long as wee haue to deale with mortall men, it may so fall out, that our excuses may serue the turne, and set vs cleare.
how we may blind the Judge, and defend our selves, and avoid that which is towards us And so long as we have to deal with Mortal men, it may so fallen out, that our excuses may serve the turn, and Set us clear.
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But when our cause commeth to be tried before GOD, from whom nothing is or can be hidde,
But when our cause comes to be tried before GOD, from whom nothing is or can be hid,
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and vnto whom nothing can bee secrete: then no excuses can preuaile, neither shall any deuices helpe vs or blinde the Iudge.
and unto whom nothing can be secret: then no excuses can prevail, neither shall any devices help us or blind the Judge.
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Our first parents, when God called them to their tryall, for transgressing his commaundement, and when the fled from God and his themselues, (although they were still in Gods presence,
Our First Parents, when God called them to their trial, for transgressing his Commandment, and when the fled from God and his themselves, (although they were still in God's presence,
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but foolishly they thought otherwise) how did they aunswere for themselues, but by excuses ▪ Adam hee speakes for himselfe, Gene. 3.12.
but foolishly they Thought otherwise) how did they answer for themselves, but by excuses ▪ Adam he speaks for himself, Gene. 3.12.
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and saith, The Woman which thou gauest to be with me, she gaue me of the tree, and I did eate.
and Says, The Woman which thou Gavest to be with me, she gave me of the tree, and I did eat.
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The woman likewise she thinkes to escape by that meanes; Eue, saith, The Serpent beguiled me, and I did eate.
The woman likewise she thinks to escape by that means; Eue, Says, The Serpent beguiled me, and I did eat.
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When King Saul had disobeied Gods commaundement, running after the pray, being called to an account, he deuiseth a currant excuse,
When King Saul had disobeyed God's Commandment, running After the prey, being called to an account, he devises a currant excuse,
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and saith, Yea, I haue obeyed the voyce of the Lord, and haue gone the way which the Lord sent me,
and Says, Yea, I have obeyed the voice of the Lord, and have gone the Way which the Lord sent me,
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and haue brought Agag the King of Amelek, and haue destroyed the Amalekites.
and have brought Agag the King of Amalek, and have destroyed the Amalekites.
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But the people tooke of the spoyle, sheep and oxen, & the chiefest of the things, which should haue bene destroyed, to offer vnto the Lord. But the people took of the spoil, sheep and oxen, & the chiefest of the things, which should have be destroyed, to offer unto the Lord.
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Amongst these, may Pilat be reckoned, who against his owne conscience, condemned Christ to death, and yet would excuse himselfe, as though he were innocent in the cause Math. 27.24. When Pilat sawe that hee auailed nothing, but that more tumult was made, hee tooke water and washed his hands, shaying? I am innocent of the blood of this iust mum In the description of the latter iudgement, Math, 25.44. wee read that some began to excuse themselues, saying:
among these, may Pilat be reckoned, who against his own conscience, condemned christ to death, and yet would excuse himself, as though he were innocent in the cause Math. 27.24. When Pilat saw that he availed nothing, but that more tumult was made, he took water and washed his hands, shaying? I am innocent of the blood of this just mum In the description of the latter judgement, Math, 25.44. we read that Some began to excuse themselves, saying:
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Lord when sawe we thee an hungred, or a thirst, or a straunger, or naked, or sick, or in prison, and did not minister vnto thee. Lord when saw we thee an hungered, or a thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee.
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Neuerthelesse all this serued not, but vnto them it was said: Depart from me ye cursed into euer lasting fire.
Nevertheless all this served not, but unto them it was said: Depart from me you cursed into ever lasting fire.
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And such part is Pilat like to receiue, for all his excuse.
And such part is Pilat like to receive, for all his excuse.
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King Saul his excuse was not taken, our first parents escaped not for all their excuses, but dyed the death:
King Saul his excuse was not taken, our First Parents escaped not for all their excuses, but died the death:
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and shall wee thinke our case to be better then theirse howsoeuer wee thinke, we shall not so finde it.
and shall we think our case to be better then theirse howsoever we think, we shall not so find it.
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There shall we appeare, when as no friend, nor and body shal be suffered to speake for vs,
There shall we appear, when as no friend, nor and body shall be suffered to speak for us,
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and in our defence, and when a faire glosing tale shall not bee heard, for the plaine and naked truth must then come in place,
and in our defence, and when a fair glossing tale shall not be herd, for the plain and naked truth must then come in place,
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and we shalbe enforced to giue our account, euery one of vs by our selues.
and we shall Enforced to give our account, every one of us by our selves.
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This is the principall matter that must be done before the Iudge, that we must giue account of our selues,
This is the principal matter that must be done before the Judge, that we must give account of our selves,
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and of our deedes done in this life. And most shall haue sorrowfull hearts, because they shalbe called to their accounts.
and of our Deeds done in this life. And most shall have sorrowful hearts, Because they shall called to their accounts.
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As it was said to the euill steward, Come giue account of thy stewarship:
As it was said to the evil steward, Come give account of thy stewarship:
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so shall euery one of vs be called to our account, haue vsed those benefites, gifts and graces which God hath endued vs withall;
so shall every one of us be called to our account, have used those benefits, Gifts and graces which God hath endued us withal;
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whether to Gods glory, and to the benefit of other, or after our owne pleasures, and to the hurt of others.
whither to God's glory, and to the benefit of other, or After our own pleasures, and to the hurt of Others.
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In the Epistle to the Romaines, Chap. 14.10.12 We shall all appeare before the iudgement seate of Christ;
In the Epistle to the Romans, Chap. 14.10.12 We shall all appear before the judgement seat of christ;
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and then euery one of us, shall giue accounts of himselfe to God. and then every one of us, shall give accounts of himself to God.
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The wicked which lightly cānot be brought to any accounts, they shal giue accounts to him that is ready to iudge quick and dead. 1. Pet. 4.5. Not only most notorious and wicked deedes shalbe called to account, but we shall giue a reckoning for euery idle word. So we read, Math. 12.36. Out of the good treasure of the heart, we bring forth good.
The wicked which lightly cannot be brought to any accounts, they shall give accounts to him that is ready to judge quick and dead. 1. Pet. 4.5. Not only most notorious and wicked Deeds shall called to account, but we shall give a reckoning for every idle word. So we read, Math. 12.36. Out of the good treasure of the heart, we bring forth good.
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But I say vnto you saith Christ, that of euery idle word, that men shall speake, they stall giue account thereof, at the day of Iudgement. But I say unto you Says christ, that of every idle word, that men shall speak, they stall give account thereof, At the day of Judgement.
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When as wee shall aunswere for our selues, beeing altogether vnable to aunswere one for a thousand.
When as we shall answer for our selves, being altogether unable to answer one for a thousand.
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Yea so much the more grieuous it shall bee, because wee shall open all the secrets of our heart,
Yea so much the more grievous it shall be, Because we shall open all the secrets of our heart,
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and bee enforced to confesse our misdeeds, and to keepe backe nothing, all must bee manifest.
and be Enforced to confess our misdeeds, and to keep back nothing, all must be manifest.
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And not as it is in this world, when vpon the humble confession of our sinnes to God, wee may cry for pardon; and hope to be forgiuen;
And not as it is in this world, when upon the humble Confessi of our Sins to God, we may cry for pardon; and hope to be forgiven;
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but then shall but confession be; to our open shame, confusion, and endlesse destruction.
but then shall but Confessi be; to our open shame, confusion, and endless destruction.
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Wherefore this day of iudgement, may well bee called the day of Reuelation, when as all things that are now hid, shall then be reuealed and made known.
Wherefore this day of judgement, may well be called the day of Revelation, when as all things that Are now hid, shall then be revealed and made known.
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Here on earth, many things are kept close, hid and hudled vp But God shall tighten faith the Apostle, things that are hid in darknesse: 1. Cor. 4.5. and make the counsels of the heart manifest. And at that day; Ro. 2.16. God shall iudge the secrets of men by Iesus Christ. Here on earth, many things Are kept close, hid and huddled up But God shall tighten faith the Apostle, things that Are hid in darkness: 1. Cor. 4.5. and make the Counsels of the heart manifest. And At that day; Ro. 2.16. God shall judge the secrets of men by Iesus christ.
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In this life, many great and sinfull deedes are not punished, but remaine hid and vnknowne,
In this life, many great and sinful Deeds Are not punished, but remain hid and unknown,
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and the parties passe as guilolesse, and without all faulte, who thinke themselues cleare inough, so long as they can keepe their owne counsell.
and the parties pass as guilolesse, and without all fault, who think themselves clear enough, so long as they can keep their own counsel.
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But our Sauiour Christ, Luke. 8.17. sheweth the matter to be cleane contrary. Nothing is secret that shall not bee euident;
But our Saviour christ, Lycia. 8.17. shows the matter to be clean contrary. Nothing is secret that shall not be evident;
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neyther any thing hid, that shall not be knowne and come to light. The which in Eccle. 12.14.neither any thing hid, that shall not be known and come to Light. The which in Eccle. 12.14.
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is more manifest ▪ God will bring euery worke vnto iudgement, with euery secret thing, whether it be good or euill.
is more manifest ▪ God will bring every work unto judgement, with every secret thing, whither it be good or evil.
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Which is not set downe to driue vs to dispaire:
Which is not Set down to driven us to despair:
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although no doubt we are priuie to many hainous sinnes the which we would not for all the worlds good, should bee knowne abroade, and in euery mans mouth:
although no doubt we Are privy to many heinous Sins the which we would not for all the world's good, should be known abroad, and in every men Mouth:
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yea & such sin that are forcible inough, to driue vs to dispaire yet seeing at the iudgement day, they shall be reuealed, be they neuer so secret, wee are moued hereby, to call for mercy,
yea & such since that Are forcible enough, to driven us to despair yet seeing At the judgement day, they shall be revealed, be they never so secret, we Are moved hereby, to call for mercy,
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while God doth graunt vs life; and to pray with the Prophet:
while God does grant us life; and to pray with the Prophet:
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O Lord deliuer mee from my secret faults, from my secret sinnes, from my secret offences. Oh Lord deliver me from my secret Faults, from my secret Sins, from my secret offences.
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This therefore that our secret hidden faults, shall come to light & iudgement, is a very profitable lesson for vs, whereby we may learn to feare what we do,
This Therefore that our secret hidden Faults, shall come to Light & judgement, is a very profitable Lesson for us, whereby we may Learn to Fear what we do,
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although wee may keepe it close from men:
although we may keep it close from men:
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as also that we may bethinke our selues of that which is past, and pray for forgiuenesse,
as also that we may bethink our selves of that which is past, and pray for forgiveness,
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and be more warie and circumspect in time to come: so that it keepeth vs in the feare of God, so long as we liue:
and be more wary and circumspect in time to come: so that it Keepeth us in the Fear of God, so long as we live:
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and let this be vnto vs, in stead of Auricular confession, in remembrance whereof, in euery time and place, wee may flye and auoyd all sinne,
and let this be unto us, in stead of Auricular Confessi, in remembrance whereof, in every time and place, we may fly and avoid all sin,
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whether it be secret or open, whereof if we take not heed, we may incurre the daunger of Gods wrath and heauy iudgement.
whither it be secret or open, whereof if we take not heed, we may incur the danger of God's wrath and heavy judgement.
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And at the day of iudgement, shall God bring all matters to light, as we may read, Reue. 20.12. And I sawe the dead both great and small stand before God:
And At the day of judgement, shall God bring all matters to Light, as we may read, Reue. 20.12. And I saw the dead both great and small stand before God:
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and the bookes were opened, (that is their conscience) and another booke was opened, which is the booke of life.
and the books were opened, (that is their conscience) and Another book was opened, which is the book of life.
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And the dead were iudged of those things which were written in the bookes, according to their workes. And the dead were judged of those things which were written in the books, according to their works.
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It is not onely God, that shall bring our secret sinnes to light, but euen our owne consciences shall bewray vs,
It is not only God, that shall bring our secret Sins to Light, but even our own Consciences shall bewray us,
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as the last place of Scripture alleadged. Reue. 20.12. dooth testifie, where by the bookes that were opened, our owne consciences are vnderstood, which shall be most ready to reueale all things.
as the last place of Scripture alleged. Reue. 20.12. doth testify, where by the books that were opened, our own Consciences Are understood, which shall be most ready to reveal all things.
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According to that in the Epistle to the Romaines, Chap. 2.15.
According to that in the Epistle to the Romans, Chap. 2.15.
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Which shew the effect of the law written in their hearts, their conscience also bearing witnesse, Which show the Effect of the law written in their hearts, their conscience also bearing witness,
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and theyr thoughts accusing one another, or excusing, at that day, when God shall iudge the secrets of men by Iesus Christ. and their thoughts accusing one Another, or excusing, At that day, when God shall judge the secrets of men by Iesus christ.
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And full truly is it spoken, that a mans conscience is in steed of a thousand witnesses.
And full truly is it spoken, that a men conscience is in steed of a thousand Witnesses.
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For when time shall serue, there shall not neede many accusers, or store of euidences to be giuen vp against vs, seeing that our conscience which is our secret storehoue, shall declare all,
For when time shall serve, there shall not need many accusers, or store of evidences to be given up against us, seeing that our conscience which is our secret storehoue, shall declare all,
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although it bee neuer so much against our will; and that without any cōstraint or comparison.
although it be never so much against our will; and that without any constraint or comparison.
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Wherof we haue a sufficient and manifest tryall, euen in this life.
Whereof we have a sufficient and manifest trial, even in this life.
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For tell me, who is it among vs, but must of force confesse, and dooth perceiue so much in himselfe, that hee cannot, no nor may not forget his sinnes and misdeedes,
For tell me, who is it among us, but must of force confess, and doth perceive so much in himself, that he cannot, no nor may not forget his Sins and misdeeds,
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for our conscience will not suffer it;
for our conscience will not suffer it;
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and especially the more notorious, bad and wicked, our deedes haue beene, the more fresh and fresh they are,
and especially the more notorious, bad and wicked, our Deeds have been, the more fresh and fresh they Are,
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and will bee in our remembrance. They will come into our mindes, when wee little thinke of any such matter:
and will be in our remembrance. They will come into our minds, when we little think of any such matter:
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and if wee would neuer so faine, wee cannot put them away from vs, and when they come into our mindes and remembrance, they bring dumps and sorrow inough.
and if we would never so feign, we cannot put them away from us, and when they come into our minds and remembrance, they bring dumps and sorrow enough.
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Which is a token and a most apparant signe and proofe, of the iudgement day, vnto the which time all our sinnes are reserued to bee iudged.
Which is a token and a most apparent Signen and proof, of the judgement day, unto the which time all our Sins Are reserved to be judged.
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Before we commit any wicked or notorious deed, our conscience within vs doth grudge against it,
Before we commit any wicked or notorious deed, our conscience within us does grudge against it,
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and would full faine bridle and restraine vs from it, if it were possible:
and would full feign bridle and restrain us from it, if it were possible:
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but after wee haue done the deed, it is a torment vnto vs, and that more grieuous inwardly to our mindes,
but After we have done the deed, it is a torment unto us, and that more grievous inwardly to our minds,
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then any whip or scourge to the body can bee, because the one is but for a time, the other lasteth long and shall endure.
then any whip or scourge to the body can be, Because the one is but for a time, the other lasteth long and shall endure.
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By which inward griefe conceiued, and sorrowe of conscience, many are driuen to dispaire, and doo thinke so bad of themselues,
By which inward grief conceived, and sorrow of conscience, many Are driven to despair, and do think so bad of themselves,
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for theyr wicked, vnlawful, & vngodly deeds, that they are desirous to reuenge the matter vpon themselues,
for their wicked, unlawful, & ungodly Deeds, that they Are desirous to revenge the matter upon themselves,
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and to be their owne tormenters, before the iudgement day come.
and to be their own tormenters, before the judgement day come.
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But if there be any that can say, their conscience is cleare, let thē reioyce, and giue God the praise and thankes, who hath preuented them with his grace, and preserued them from euill.
But if there be any that can say, their conscience is clear, let them rejoice, and give God the praise and thanks, who hath prevented them with his grace, and preserved them from evil.
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And as a guiltie conscience is his owne tormenter, so a good conscience is a continuall feast.
And as a guilty conscience is his own tormenter, so a good conscience is a continual feast.
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He or shee that is not charged, or rather ouercharged by their owne conscience, they haue a continuall ioy within them:
He or she that is not charged, or rather overcharged by their own conscience, they have a continual joy within them:
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so if our owne hearts condemne vs, God is greater then our hearts, and knoweth all things.
so if our own hearts condemn us, God is greater then our hearts, and Knoweth all things.
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And what miserie trowe we, doo the wicked of the world liue in? For the Lord hath said, There is no peace vnto the wicked;
And what misery trow we, do the wicked of the world live in? For the Lord hath said, There is no peace unto the wicked;
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when in all their life, is feare and terror;
when in all their life, is Fear and terror;
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carrying in their breasts tormenting furies, to hold them day & night, in feare of endlesse destruction.
carrying in their breasts tormenting furies, to hold them day & night, in Fear of endless destruction.
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And what should those heauy dumps and inward feares signifie, but that there is a iudgement,
And what should those heavy dumps and inward fears signify, but that there is a judgement,
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and that there is a hell, as well as a heauen.
and that there is a hell, as well as a heaven.
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Their hearts doo droope, and their consciences are affrighted, and God by his secret power dooth worke this feare:
Their hearts do droop, and their Consciences Are affrighted, and God by his secret power doth work this Fear:
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and no doubt they feele that there is giuen to them a spirit of bondage and feare, through which they tremble at their owne estate.
and no doubt they feel that there is given to them a Spirit of bondage and Fear, through which they tremble At their own estate.
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They are in mount Sinay: where is the burning fire, blacknesse, darknesse, tempest, and the sound of a Trumpet, in consideration whereof, they tremble and are inwardly tormented.
They Are in mount Sinai: where is the burning fire, blackness, darkness, tempest, and the found of a Trumpet, in consideration whereof, they tremble and Are inwardly tormented.
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But thou wilt say, the wicked prosper, and reioyce in their dayes, they are bound in no such bondage, nor feare no such feare.
But thou wilt say, the wicked prosper, and rejoice in their days, they Are bound in no such bondage, nor Fear no such Fear.
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Thou canst not tell, neither doest thou know, the heart of wicked man, howsoeuer hee boast in his substance and outward prosperitie,
Thou Canst not tell, neither dost thou know, the heart of wicked man, howsoever he boast in his substance and outward Prosperity,
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and seemeth to haue peace, peraduenture there is a bitter remembrance within him, of the iudgement to come.
and seems to have peace, Peradventure there is a bitter remembrance within him, of the judgement to come.
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He may delight and sport himselfe, but in that laughing the heart is sorrowfull, and that myrth doth end in heauinesse.
He may delight and sport himself, but in that laughing the heart is sorrowful, and that mirth does end in heaviness.
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And albeit they striue maruellously, to cast out this feare, yet if they could cast it out from them,
And albeit they strive marvellously, to cast out this Fear, yet if they could cast it out from them,
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as out of a cannon and fieldpeece, yet would it euermore returne vnto them againe, and vexe their heart, that so flyeth from it.
as out of a cannon and fieldpeece, yet would it evermore return unto them again, and vex their heart, that so flies from it.
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If they would full faine seare vp their consciences, as with a hot and glowing Iron,
If they would full feign sear up their Consciences, as with a hight and glowing Iron,
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yet sometime it will awake them, as out of a sleepe, so •aht vpon a sudden, they shall see a fearfull sight of death and iudgement.
yet sometime it will awake them, as out of a sleep, so •aht upon a sudden, they shall see a fearful sighed of death and judgement.
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And as we read, Rom. 8.19. That the feruent desire of the creature wayteth, when the sonnes of God shall be reuealed:
And as we read, Rom. 8.19. That the fervent desire of the creature waiteth, when the Sons of God shall be revealed:
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so also we may well say, that the consciences of men, do groane as it were, vnder the burthen of sinne,
so also we may well say, that the Consciences of men, do groan as it were, under the burden of sin,
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and earnestly desire to be di•burthened, and yet they shall not.
and earnestly desire to be di•burthened, and yet they shall not.
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For at the iudgement day, when all the creatures of the earth shall haue their desire,
For At the judgement day, when all the creatures of the earth shall have their desire,
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then shall the consciences of the wicked torment them a fresh, and that more fiercely then euer they did before.
then shall the Consciences of the wicked torment them a fresh, and that more fiercely then ever they did before.
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For then shall the time be, that we shall giue account, and God shall bring all our secret sinnes to light, our consciences bearing witnesse against vs.
For then shall the time be, that we shall give account, and God shall bring all our secret Sins to Light, our Consciences bearing witness against us
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And yet there remaineth an other accuser, beside God and our owne conscience, and that is the diuell, who alwayes sought our destruction, And yet there remains an other accuser, beside God and our own conscience, and that is the Devil, who always sought our destruction,
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and brought vs vnto it, by diuers temptations and sugered baytes.
and brought us unto it, by diverse temptations and sugared baits.
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The diuel shalbe at hand to accuse vs, to call for iudgement against vs, who after our iudgement is giuen,
The Devil shall At hand to accuse us, to call for judgement against us, who After our judgement is given,
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and the sentence past, shalbe ready most terribly to torment vs, world without end.
and the sentence past, shall ready most terribly to torment us, world without end.
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And to bring this to passe, then shall he lay deeply to our charge, and call for iudgement against vs, reioycing and triumphing that he hath so good a cause before so righteous a Iudge, earnestly crauing that hee will iudge vprightly,
And to bring this to pass, then shall he lay deeply to our charge, and call for judgement against us, rejoicing and triumphing that he hath so good a cause before so righteous a Judge, earnestly craving that he will judge uprightly,
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because iustice and iudgement is the preparation of his seat, and his throne is established by it.
Because Justice and judgement is the preparation of his seat, and his throne is established by it.
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I pray thee therefore, will this accuser say, giue sentence with me, and iudge him to bee mine, which while hee liued would be none of thine:
I pray thee Therefore, will this accuser say, give sentence with me, and judge him to be mine, which while he lived would be none of thine:
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mine he or she whosoeuer is by right, and they haue dese•erued to suffer torments with me:
mine he or she whosoever is by right, and they have dese•erued to suffer torments with me:
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and seeing they haue followed my wayes in theyr liues, now let them be partakers of my punishments.
and seeing they have followed my ways in their lives, now let them be partakers of my punishments.
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And shall not the Iudge of the world doo right saith Abraham, and minister righteous iudgement? yea doubtlesse,
And shall not the Judge of the world do right Says Abraham, and minister righteous judgement? yea doubtless,
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as the Apostle S. Iude vers. 14. hath set it downe.
as the Apostle S. Iude vers. 14. hath Set it down.
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Behold the Lord commeth with thousands of Saints, to giue iudgement against all men, and to rebuke all the vngodly among them, of all their wicked deeds which they haue vngodly committed, Behold the Lord comes with thousands of Saints, to give judgement against all men, and to rebuke all the ungodly among them, of all their wicked Deeds which they have ungodly committed,
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and of all their cruell speakings, which wicked sinners haue spoken against him. and of all their cruel speakings, which wicked Sinners have spoken against him.
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When all matters are thus made manifest, all shall be iudged, partly according to the confession of their owne guiltie conscience,
When all matters Are thus made manifest, all shall be judged, partly according to the Confessi of their own guilty conscience,
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and partly by the word of God, which they haue hard, and which they haue either neglected or despised:
and partly by the word of God, which they have hard, and which they have either neglected or despised:
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euen by the selfesame word shal they be iudged.
even by the selfsame word shall they be judged.
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For by that shall they be made without excuse, and the more culpable before Gods iudgement seate.
For by that shall they be made without excuse, and the more culpable before God's judgement seat.
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As we may reade in the Gospell of S. Iohn, Chap. 12.48. He that refuseth me, and receiueth not my words, hath one that iudgeth him:
As we may read in the Gospel of S. John, Chap. 12.48. He that Refuseth me, and receiveth not my words, hath one that Judgeth him:
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the word that I haue spoken, it shall iudge him in the last day. the word that I have spoken, it shall judge him in the last day.
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Where by the way we are taught, to haue the more regard of the word of God,
Where by the Way we Are taught, to have the more regard of the word of God,
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and with reuerence to heare it, with remembrance to keepe it in our hearts, and with care to expresse it in our liues and conuersation, that it may be a helpe to our saluation,
and with Reverence to hear it, with remembrance to keep it in our hearts, and with care to express it in our lives and Conversation, that it may be a help to our salvation,
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whereas otherwise it is like to bee our Iudge to our condemnation. Which is further declared by that which is set downe; Acts 13.40.41. Beware therefore least that come vpon you, which is spoken of in the Prophets:
whereas otherwise it is like to be our Judge to our condemnation. Which is further declared by that which is Set down; Acts 13.40.41. Beware Therefore lest that come upon you, which is spoken of in the prophets:
cs av pn31 vbz av-j pc-acp vbi po12 n1 p-acp po12 n1. r-crq vbz av-jc vvn p-acp d r-crq vbz vvn a-acp; n2 crd. vvb av cs d vvb p-acp pn22, r-crq vbz vvn pp-f p-acp dt n2:
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Behold the despisers and wonder, and vanish away: For I worke a worke in their dayes, a work which yee shall not beleeue,
Behold the despisers and wonder, and vanish away: For I work a work in their days, a work which ye shall not believe,
vvb dt n2 cc n1, cc vvb av: c-acp pns11 vvb dt n1 p-acp po32 n2, dt n1 r-crq pn22 vmb xx vvi,
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if a man would declare it vnto you. if a man would declare it unto you.
cs dt n1 vmd vvi pn31 p-acp pn22.
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Which worke by the interpretation of the learned, is the vnspeakable vengeance of God, vpon those that contemne his word.
Which work by the Interpretation of the learned, is the unspeakable vengeance of God, upon those that contemn his word.
r-crq n1 p-acp dt n1 pp-f dt j, vbz dt j n1 pp-f np1, p-acp d cst vvb po31 n1.
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Thus then beeing in his presence, and after the generall trial of our cause, and after we haue giuen our account, shall Iesus Christ, who is appointed to be the Iudge of quick and dead, proceed to Iudgement;
Thus then being in his presence, and After the general trial of our cause, and After we have given our account, shall Iesus christ, who is appointed to be the Judge of quick and dead, proceed to Judgement;
av av vbg p-acp po31 n1, cc p-acp dt j n1 pp-f po12 n1, cc c-acp pns12 vhb vvn po12 n1, vmb np1 np1, r-crq vbz vvn pc-acp vbi dt n1 pp-f j cc j, vvb p-acp n1;
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in seperating the iust from the vniust, the good from the bad, the wheat from the chaffe, the sheepe from the goates.
in separating the just from the unjust, the good from the bad, the wheat from the chaff, the sheep from the Goats.
p-acp n-vvg dt j p-acp dt j, dt j p-acp dt j, dt n1 p-acp dt n1, dt n1 p-acp dt n2.
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For in this world they are mingled together, the good with bad, and God suffereth his raine to fall,
For in this world they Are mingled together, the good with bad, and God suffers his rain to fallen,
p-acp p-acp d n1 pns32 vbr vvn av, dt j p-acp j, cc np1 vvz po31 n1 pc-acp vvi,
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as well vpon the vniust as the iust; neither is he hasty to separat them, the one from the other in this life:
as well upon the unjust as the just; neither is he hasty to separate them, the one from the other in this life:
c-acp av p-acp dt j c-acp dt j; av-dx vbz pns31 j pc-acp vvi pno32, dt pi p-acp dt j-jn p-acp d n1:
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To the end that he may shewe his patience toward the wicked, in giuing them time and space to repent;
To the end that he may show his patience towards the wicked, in giving them time and Molle to Repent;
p-acp dt n1 cst pns31 vmb vvi po31 n1 p-acp dt j, p-acp vvg pno32 n1 cc n1 pc-acp vvi;
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as also by their meanes, he exerciseth his Church and people, to teach them patience,
as also by their means, he Exerciseth his Church and people, to teach them patience,
c-acp av p-acp po32 n2, pns31 vvz po31 n1 cc n1, pc-acp vvi pno32 n1,
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and to try whether they will stand stedfast vnto him, or fall away from him, with the rest of the world.
and to try whither they will stand steadfast unto him, or fallen away from him, with the rest of the world.
cc pc-acp vvi cs pns32 vmb vvi j p-acp pno31, cc vvi av p-acp pno31, p-acp dt n1 pp-f dt n1.
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500
And as he rebuked his Disciples, because they desired that fire should come downe from heauen to consume the Samaritanes;
And as he rebuked his Disciples, Because they desired that fire should come down from heaven to consume the Samaritans;
cc c-acp pns31 vvd po31 n2, c-acp pns32 vvd cst n1 vmd vvi a-acp p-acp n1 pc-acp vvi dt np2;
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so also he findeth fault with them, that would haue a seperation before the iust time come.
so also he finds fault with them, that would have a separation before the just time come.
av av pns31 vvz n1 p-acp pno32, cst vmd vhi dt n1 p-acp dt j n1 vvb.
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502
According as we read in the Epistle to the Romans, Chap. 12.19. Vengeance is mine, I will repay it saith the Lord. God knoweth his iust time:
According as we read in the Epistle to the Roman, Chap. 12.19. Vengeance is mine, I will repay it Says the Lord. God Knoweth his just time:
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and his appointed time, is the end of the world. Which matter is very effectually set downe in a Parable, Mat. 13.12.
and his appointed time, is the end of the world. Which matter is very effectually Set down in a Parable, Mathew 13.12.
cc po31 j-vvn n1, vbz dt n1 pp-f dt n1. r-crq n1 vbz av av-j vvn a-acp p-acp dt n1, np1 crd.
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For after the good feede was sowne, and the blade sproong vp and brought forth fruite, then appeared also tares.
For After the good feed was sown, and the blade sprung up and brought forth fruit, then appeared also tares.
p-acp p-acp dt j n1 vbds vvn, cc dt n1 vvd a-acp cc vvd av n1, av vvd av n2.
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Then came the seruants of the housholder, and said vnto the maister: Then Come the Servants of the householder, and said unto the master:
av vvd dt n2 pp-f dt n1, cc vvd p-acp dt n1:
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Maister, sowedst not thou good seed in thy field? from whence then hath it tares? And hee said to them, the enuious man hath done this.
Master, sowedst not thou good seed in thy field? from whence then hath it tares? And he said to them, the envious man hath done this.
n1, vvd2 xx pns21 j n1 p-acp po21 n1? p-acp q-crq av vhz pn31 n2? cc pns31 vvd p-acp pno32, dt j n1 vhz vdn d.
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Then the seruants said vnto him; Wilt thou then, that we goe and gather them vp? But hee said nay;
Then the Servants said unto him; Wilt thou then, that we go and gather them up? But he said nay;
av dt n2 vvd p-acp pno31; vm2 pns21 av, cst pns12 vvb cc vvi pno32 a-acp? p-acp pns31 vvd uh;
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least while ye go about to gather the tares, yee pluck vp also with them the wheat.
lest while you go about to gather the tares, ye pluck up also with them the wheat.
cs cs pn22 vvb a-acp pc-acp vvi dt n2, pn22 vvb a-acp av p-acp pno32 dt n1.
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Let both grow together, vntill the haruest, and in time of haruest, I will say to the reapers, gather ye first the tares,
Let both grow together, until the harvest, and in time of harvest, I will say to the reapers, gather you First the tares,
vvb d vvi av, c-acp dt n1, cc p-acp n1 pp-f n1, pns11 vmb vvi p-acp dt n2, vvb pn22 ord dt fw-la,
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and bind them in sheaues to burne them, but gather the wheat into my barne. and bind them in sheaves to burn them, but gather the wheat into my bairn.
cc vvi pno32 p-acp n2 pc-acp vvi pno32, cc-acp vvb dt n1 p-acp po11 n1.
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511
The godly therefore may comfort themselues with this, that in time to come, though not presently and out of hand, there shalbe a seperation.
The godly Therefore may Comfort themselves with this, that in time to come, though not presently and out of hand, there shall a separation.
dt j av vmb vvi px32 p-acp d, cst p-acp n1 pc-acp vvi, cs xx av-j cc av pp-f n1, pc-acp vmb|vbi dt n1.
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The kingdome of heauen is likened vnto a drawe net, cast into the sea, that gathereth of all kindes of things:
The Kingdom of heaven is likened unto a draw net, cast into the sea, that gathereth of all Kinds of things:
dt n1 pp-f n1 vbz vvn p-acp dt vvn n1, vvn p-acp dt n1, cst vvz pp-f d n2 pp-f n2:
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which when it is full, men draw to land, and sit and gather the good into vessels, and cast the bad away: which when it is full, men draw to land, and fit and gather the good into vessels, and cast the bad away:
r-crq c-crq pn31 vbz j, n2 vvb p-acp n1, cc vvi cc vvi dt j p-acp n2, cc vvd dt j av:
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So shall it bee at the end of the world; the good and the bad shall be parted: So shall it be At the end of the world; the good and the bad shall be parted:
av vmb pn31 vbi p-acp dt n1 pp-f dt n1; dt j cc dt j vmb vbi vvn:
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after that the trumpet hath blowne, and the dead bee raised. Againe the seed sowne, is the word of God preached:
After that the trumpet hath blown, and the dead be raised. Again the seed sown, is the word of God preached:
p-acp cst dt n1 vhz vvn, cc dt j vbi vvn. av dt n1 vvn, vbz dt n1 pp-f np1 vvd:
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The field wherein it is sowne, is the world; The field wherein it is sown, is the world;
dt n1 c-crq pn31 vbz vvn, vbz dt n1;
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the good seed are they which with an honest heart, heare the word and keep it,
the good seed Are they which with an honest heart, hear the word and keep it,
dt j n1 vbr pns32 r-crq p-acp dt j n1, vvb dt n1 cc vvi pn31,
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and bring forth fruite, and these be the children of the Kingdome:
and bring forth fruit, and these be the children of the Kingdom:
cc vvi av n1, cc d vbb dt n2 pp-f dt n1:
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and the tares are the children of the wicked, and the enemie that soweth them, is the diuell:
and the tares Are the children of the wicked, and the enemy that Soweth them, is the Devil:
cc dt n2 vbr dt n2 pp-f dt j, cc dt n1 cst vvz pno32, vbz dt n1:
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and the haruest is the end of the world, and the reapers be the Angels.
and the harvest is the end of the world, and the reapers be the Angels.
cc dt n1 vbz dt n1 pp-f dt n1, cc dt n2 vbb dt n2.
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As then the tares are gathered and brent in the fire, so shall it be in the end of the world.
As then the tares Are gathered and brent in the fire, so shall it be in the end of the world.
p-acp cs dt n2 vbr vvn cc vvn p-acp dt n1, av vmb pn31 vbi p-acp dt n1 pp-f dt n1.
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The sonne of man shall send forth his Angels, and they shal gather, and they shall seperate. Math. 13.39.The son of man shall send forth his Angels, and they shall gather, and they shall separate. Math. 13.39.
dt n1 pp-f n1 vmb vvi av po31 n2, cc pns32 vmb vvi, cc pns32 vmb vvi. np1 crd.
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When the regions and parts of the earth are white, then is the time of haruest.
When the regions and parts of the earth Are white, then is the time of harvest.
c-crq dt n2 cc n2 pp-f dt n1 vbr j-jn, av vbz dt n1 pp-f n1.
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As we read in the Reue. 14.15. That the Angel cried with a loud voyce to him that sate on the cloud;
As we read in the Reue. 14.15. That the Angel cried with a loud voice to him that sat on the cloud;
c-acp pns12 vvb p-acp dt np1 crd. cst dt n1 vvd p-acp dt j n1 p-acp pno31 cst vvd p-acp dt n1;
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Thrust in thy sickle and reape, for the time is come to reape, for the haruest of the earth is ripe. Thrust in thy fickle and reap, for the time is come to reap, for the harvest of the earth is ripe.
vvb p-acp po21 n1 cc vvi, p-acp dt n1 vbz vvn pc-acp vvi, p-acp dt n1 pp-f dt n1 vbz j.
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As though he saw the time when the number of Gods elect and chosen children, should bee fulfilled,
As though he saw the time when the number of God's elect and chosen children, should be fulfilled,
c-acp cs pns31 vvd dt n1 c-crq dt n1 pp-f npg1 j-vvn cc j-vvn n2, vmd vbi vvn,
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and the sinnes of the vngodly and wicked, come to a full measure.
and the Sins of the ungodly and wicked, come to a full measure.
cc dt n2 pp-f dt j cc j, vvb p-acp dt j n1.
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And the Angel thrust in his sharpe sickle on the earth, and cut downe the vines of the vineyard of the earth, And the Angel thrust in his sharp fickle on the earth, and Cut down the vines of the vineyard of the earth,
cc dt n1 vvd p-acp po31 j n1 p-acp dt n1, cc vvd a-acp dt n2 pp-f dt n1 pp-f dt n1,
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and cast them into the great Wine-presse of the wrath of God. and cast them into the great Winepress of the wrath of God.
cc vvd pno32 p-acp dt j j pp-f dt n1 pp-f np1.
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So shall the bad bee seperated from the good, as a shepheard seperateth the sheepe from the goates:
So shall the bad be separated from the good, as a shepherd separateth the sheep from the Goats:
av vmb dt j vbi vvn p-acp dt j, c-acp dt n1 vvz dt n1 p-acp dt n2:
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and the Iudge, who is meant by the shepheard, shall commaund the sheepe to be set on his right hand,
and the Judge, who is meant by the shepherd, shall command the sheep to be Set on his right hand,
cc dt n1, r-crq vbz vvn p-acp dt n1, vmb vvi dt n1 pc-acp vbi vvn p-acp po31 j-jn n1,
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and the goates on the left, the good and the bad.
and the Goats on the left, the good and the bad.
cc dt n2 p-acp dt j, dt j cc dt j.
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And then will hee addresse himselfe to giue sententence, and to take order for the execution of his iudgement.
And then will he address himself to give sententence, and to take order for the execution of his judgement.
cc av vmb pns31 vvi px31 pc-acp vvi n1, cc pc-acp vvi n1 p-acp dt n1 pp-f po31 n1.
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And who shall stay or hinder this iudgement? or who shall auoyd the fiercenesse & furiousnesse of his wrath? Shall the king be deliuered by the multitude of an host? No, he shalbe but as one man, naked and vnarmed, and without helpe;
And who shall stay or hinder this judgement? or who shall avoid the fierceness & furiousness of his wrath? Shall the King be Delivered by the multitude of an host? No, he shall but as one man, naked and unarmed, and without help;
cc r-crq vmb vvi cc vvi d n1? cc r-crq vmb vvi dt n1 cc n1 pp-f po31 n1? vmb dt n1 vbb vvn p-acp dt n1 pp-f dt n1? uh-dx, pns31 vmb|vbi p-acp p-acp crd n1, j cc j-vvn-u, cc p-acp n1;
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and hee that shall come to iudge him, commeth with infinite thousands of Angels.
and he that shall come to judge him, comes with infinite thousands of Angels.
cc pns31 cst vmb vvi pc-acp vvi pno31, vvz p-acp j crd pp-f n2.
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The strength of the strong man shall then stand him in no stead, but in stead of strength, he shall bee resolued into feare and weaknesse.
The strength of the strong man shall then stand him in no stead, but in stead of strength, he shall be resolved into Fear and weakness.
dt n1 pp-f dt j n1 vmb av vvi pno31 p-acp dx n1, cc-acp p-acp n1 pp-f n1, pns31 vmb vbi vvn p-acp n1 cc n1.
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537
The wealth of the rich man shall not ransome him: for riches shall not preuaile in the day of wrath.
The wealth of the rich man shall not ransom him: for riches shall not prevail in the day of wrath.
dt n1 pp-f dt j n1 vmb xx n1 pno31: c-acp n2 vmb xx vvi p-acp dt n1 pp-f n1.
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Before so wise, so vpright, such a Iudge, of that courage thou shalt stand, whom neither feare shall daunt,
Before so wise, so upright, such a Judge, of that courage thou shalt stand, whom neither Fear shall daunt,
p-acp av j, av av-j, d dt n1, pp-f d n1 pns21 vm2 vvi, ro-crq dx n1 vmb vvi,
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nor fauour shall moue, nor gold shal bribe and corrupt him, neither any entreaty or prayer,
nor favour shall move, nor gold shall bribe and corrupt him, neither any entreaty or prayer,
ccx n1 vmb vvi, ccx n1 vmb vvi cc vvi pno31, dx d n1 cc n1,
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then at that time shall perswade him.
then At that time shall persuade him.
av p-acp d n1 vmb vvi pno31.
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There shalbe no respect of persons, no falsifying of the cause, no colours nor excuse to blinde him;
There shall no respect of Persons, no falsifying of the cause, no colours nor excuse to blind him;
pc-acp vmb dx n1 pp-f n2, av-dx vvg pp-f dt n1, dx n2 ccx n1 pc-acp vvi pno31;
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no learning, no men of lawe shall defend thee: no wit nor pollicie shall go beyond this Iudge:
no learning, no men of law shall defend thee: no wit nor policy shall go beyond this Judge:
dx n1, dx n2 pp-f n1 vmb vvi pno21: dx n1 ccx n1 vmb vvi p-acp d n1:
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no speech nor flattery shall preuaile with him:
no speech nor flattery shall prevail with him:
dx n1 ccx n1 vmb vvi p-acp pno31:
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in a word, what shall worldly helpes doo, when the world it self shal vanish awaye Nothing that shall be deuised shall turn his mind, nothing shall alter or reuerse his iudgement, it shall passe without deniall, and without all reuocation.
in a word, what shall worldly helps do, when the world it self shall vanish away Nothing that shall be devised shall turn his mind, nothing shall altar or reverse his judgement, it shall pass without denial, and without all revocation.
p-acp dt n1, r-crq vmb j n2 vdi, c-crq dt n1 pn31 n1 vmb vvi av pix cst vmb vbi vvn vmb vvi po31 n1, pix vmb vvi cc vvi po31 n1, pn31 vmb vvi p-acp n1, cc p-acp d n1.
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For then shall hee come to iudge the world righteously, and to minister true iudgement vnto the people.
For then shall he come to judge the world righteously, and to minister true judgement unto the people.
p-acp av vmb pns31 vvi pc-acp vvi dt n1 av-j, cc pc-acp vvi j n1 p-acp dt n1.
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And thus after that the sheepe be seperated from the goates, shall iudgement be executed,
And thus After that the sheep be separated from the Goats, shall judgement be executed,
cc av p-acp d dt n1 vbb vvn p-acp dt n2, vmb n1 vbi vvn,
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and sentence shall be giuen, in such sort and order, as we read it set down, Mat. 25.34. Then shal the king, that is the Iudge say to thē on his right hād;
and sentence shall be given, in such sort and order, as we read it Set down, Mathew 25.34. Then shall the King, that is the Judge say to them on his right hand;
cc n1 vmb vbi vvn, p-acp d n1 cc n1, c-acp pns12 vvb pn31 vvd a-acp, np1 crd. av vmb dt n1, cst vbz dt n1 vvb p-acp pno32 p-acp po31 j-jn n1;
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Come ye blessed of my father inherit yee the kingdome prepared for you frō the foūdatiōs the world But to thē on his left hand, he shal say;Come you blessed of my father inherit ye the Kingdom prepared for you from the foundations the world But to them on his left hand, he shall say;
vvb pn22 vvn pp-f po11 n1 vvi pn22 dt n1 vvn p-acp pn22 p-acp dt n2 dt n1 cc-acp p-acp pno32 p-acp po31 j n1, pns31 vmb vvi;
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Depart frō me ye cursed into euerlasting fire, which is preparêd for the diuell and his angels. Depart from me you cursed into everlasting fire, which is preparêd for the Devil and his Angels.
vvb p-acp pno11 pn22 vvd p-acp j n1, r-crq vbz vvn p-acp dt n1 cc po31 n2.
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And these shall go into euerlasting pain, and the righteous into life eternall. And these shall go into everlasting pain, and the righteous into life Eternal.
cc d vmb vvi p-acp j n1, cc dt j p-acp n1 j.
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By reason of which fearefull sentence, the wicked shall haue good cause to say to the mountaines,
By reason of which fearful sentence, the wicked shall have good cause to say to the Mountains,
p-acp n1 pp-f r-crq j n1, dt j vmb vhi j n1 pc-acp vvi p-acp dt n2,
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and to the Rocks, Reue. 6.15.
and to the Rocks, Reue. 6.15.
cc p-acp dt n2, np1 crd.
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Fall on vs, and hide vs from the presence of him that sitteth on the throne, Fallen on us, and hide us from the presence of him that Sitteth on the throne,
vvb p-acp pno12, cc vvb pno12 p-acp dt n1 pp-f pno31 cst vvz p-acp dt n1,
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and from the wrath of the lambe.
and from the wrath of the lamb.
cc p-acp dt n1 pp-f dt n1.
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For the great day of his wrath is come, and who can stand? They shall desire to hide thēselues in dens,For the great day of his wrath is come, and who can stand? They shall desire to hide themselves in dens,
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& amōg the Rocks and moūtains, but yet shal they not auoid his presence: they shal desire death, & shall not find it;
& among the Rocks and Mountains, but yet shall they not avoid his presence: they shall desire death, & shall not find it;
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& seeke after it, and yet shall death fly frō them.
& seek After it, and yet shall death fly from them.
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And as the diuels (as we read in the Gospell) besought Christ that he would not torment them before their time,
And as the Devils (as we read in the Gospel) besought christ that he would not torment them before their time,
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so now shal the time of ye terrible wrath of God be, whē the diuels, together with all the people, yt haue either forgotten,
so now shall the time of the terrible wrath of God be, when the Devils, together with all the people, that have either forgotten,
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or not regarded, and highly displeased God, to ye vtter hazard of their soules, shalbe cast into hell, and throwne into endlesse torments.
or not regarded, and highly displeased God, to you utter hazard of their Souls, shall cast into hell, and thrown into endless torments.
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And therefore shall his comming be in flaming fire, to render vengeance against the sinners of the earth:
And Therefore shall his coming be in flaming fire, to render vengeance against the Sinners of the earth:
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who not onely shall be depriued from the presence of God, and from the glory of his power,
who not only shall be deprived from the presence of God, and from the glory of his power,
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and frō the company of the blessed Angels, and redeemed soules;
and from the company of the blessed Angels, and redeemed Souls;
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but that which is far worse, and more grieuous and lamentable, they shall be punished with euerlasting perdition and destruction.
but that which is Far Worse, and more grievous and lamentable, they shall be punished with everlasting perdition and destruction.
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And the Angels that seperat the good from the bad, shal then gather out of his kingdome all things that offend,
And the Angels that separate the good from the bad, shall then gather out of his Kingdom all things that offend,
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and them which do iniquitie, and shall cast them into a furnace of fire, there shall be wailing and gnashing of teeth.
and them which doe iniquity, and shall cast them into a furnace of fire, there shall be wailing and gnashing of teeth.
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When as the iust and godly shall shine as the Sunne in the Kingdome of their father: When as the just and godly shall shine as the Sun in the Kingdom of their father:
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and when the accursed sort shall go downe by a by way.
and when the accursed sort shall go down by a by Way.
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a backe way and a blacke, with many a sigh and sob from God, from the Angel, from the Saints, from ioy, from glory, from blisse:
a back Way and a black, with many a sighs and sob from God, from the Angel, from the Saints, from joy, from glory, from bliss:
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with the fiends of Hell, to suppe in the pallace of darknesse with the princes of horror, at the table of vengeance, in the chaire of calamitie, with the crowne of death vpon their head, hauing nothing before their eyes,
with the fiends of Hell, to sup in the palace of darkness with the Princes of horror, At the table of vengeance, in the chair of calamity, with the crown of death upon their head, having nothing before their eyes,
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but infinite torments prepared for them.
but infinite torments prepared for them.
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4. By the sentence pronounced and last iudgement giuen, an entrance is laid open vnto me, to declare vnto you,
4. By the sentence pronounced and last judgement given, an Entrance is laid open unto me, to declare unto you,
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how this iudgement pertaineth to the wicked and vnto the godly, which was the last thing, in this treatise of the latter iudgement, that I purposed to speake vnto you of.
how this judgement pertaineth to the wicked and unto the godly, which was the last thing, in this treatise of the latter judgement, that I purposed to speak unto you of.
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Vnto the which, I haue thought good to adde an exhortation, that wee may be prepared against the time, hauing oyle in our lampes, with the fiue wise virgines, that waited for the comming of the bridegrome.
Unto the which, I have Thought good to add an exhortation, that we may be prepared against the time, having oil in our lamps, with the fiue wise Virgins, that waited for the coming of the bridegroom.
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It is an article of our beliefe, and surely not without singular comfort and commoditie, that he that vouchsafed to take our nature vpon him,
It is an article of our belief, and surely not without singular Comfort and commodity, that he that vouchsafed to take our nature upon him,
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and to bee cloathed with our flesh;
and to be clothed with our Flesh;
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that suffered and endured the spitefull dealing of the wicked, and an accursed death for our sakes:
that suffered and endured the spiteful dealing of the wicked, and an accursed death for our sakes:
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that he that rose from death to bring vs to life; that he that ascended into heauen to procure vs an entrance into his fathers Kingdome,
that he that rose from death to bring us to life; that he that ascended into heaven to procure us an Entrance into his Father's Kingdom,
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and to make vs fellow heires with himselfe:
and to make us fellow Heirs with himself:
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that he I say, would not forsake vs, euen in the most dreadfull time and greatest necessitie,
that he I say, would not forsake us, even in the most dreadful time and greatest necessity,
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when we had deserued the heauy sentence of iudgement, and wofull condemnation.
when we had deserved the heavy sentence of judgement, and woeful condemnation.
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That hee would set vs free from all feare, and to haue that comfortable and most gracious regard of vs,
That he would Set us free from all Fear, and to have that comfortable and most gracious regard of us,
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as though we had neuer offended him, and to vse this chearefull and ioyfull speech vnto vs, Come ye blessed. I say this article is not without singular comfort, From thence shall be come to iudge both the quicke and the dead.
as though we had never offended him, and to use this cheerful and joyful speech unto us, Come you blessed. I say this article is not without singular Comfort, From thence shall be come to judge both the quick and the dead.
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Which is not spoken to the wicked, to whom nothing is comfortable, but onely the vanities and pleasures of this transitorie life, which shall haue an end,
Which is not spoken to the wicked, to whom nothing is comfortable, but only the vanities and pleasures of this transitory life, which shall have an end,
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and a sudden end, and a finall and heauy recompence:
and a sudden end, and a final and heavy recompense:
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but to the comfort of the godly, and to encourage them, which haue sighed and groaned vnder the burthen of their sinnes,
but to the Comfort of the godly, and to encourage them, which have sighed and groaned under the burden of their Sins,
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and who haue fledde vnto the throne of the grace of God, and holding out a godly course, haue through hope and patience, looked for this deliuerance, which shall be at the day of doome and iudgement.
and who have fled unto the throne of the grace of God, and holding out a godly course, have through hope and patience, looked for this deliverance, which shall be At the day of doom and judgement.
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Which comming of Christ vnto iudgement, shalbe vnto them, as the appearing of the Angel was,
Which coming of christ unto judgement, shall unto them, as the appearing of the Angel was,
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after Christ his resurrectiō vnto the women, that is milde and gentle, Be not ye affraid, let not your hearts be troubled.
After christ his resurrection unto the women, that is mild and gentle, Be not you afraid, let not your hearts be troubled.
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But vnto the rest, his countenance shall be like lightning, and hee shal come in flaming fire, rēdring vengeance.
But unto the rest, his countenance shall be like lightning, and he shall come in flaming fire, rendering vengeance.
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So that they shall not be onely astonied, and become as dead men, as were the souldiers, that were set to keepe our Sauiour Christ in the graue:
So that they shall not be only astonished, and become as dead men, as were the Soldiers, that were Set to keep our Saviour christ in the graven:
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but furthermore, they shall be in horrible feare and trembling.
but furthermore, they shall be in horrible Fear and trembling.
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And happy were they, if they might be partakers of their desire so far, as not to be,
And happy were they, if they might be partakers of their desire so Far, as not to be,
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& to become as thogh they had neuer bene borne.
& to become as though they had never be born.
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But as the godly do passe to ioyes, so the other of force must liue in eternall torments.
But as the godly do pass to Joys, so the other of force must live in Eternal torments.
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In consideration of which iudgement, and torments to come, they leade a life continually in feare,
In consideration of which judgement, and torments to come, they lead a life continually in Fear,
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and trēble at the remembrance of their woful estate, which hereafter shalbe.
and tremble At the remembrance of their woeful estate, which hereafter shall.
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The godly also haue good cause to feare the selfesame feare of the last iudgement and eternall torments, in respect of their manifold sinnes and offences, whereby they haue prouoked the heauy wrath of God against them.
The godly also have good cause to Fear the selfsame Fear of the last judgement and Eternal torments, in respect of their manifold Sins and offences, whereby they have provoked the heavy wrath of God against them.
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But that they might be raised vp againe and comforted, it pleased our Sauiour Christ to receiue the sentence of condemnation himselfe,
But that they might be raised up again and comforted, it pleased our Saviour christ to receive the sentence of condemnation himself,
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and against his owne person (hee beeing altogether innocent and guiltlesse) in the presence,
and against his own person (he being altogether innocent and guiltless) in the presence,
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and from the mouth of an earthly Iudge, Pontius Pilat by name;
and from the Mouth of an earthly Judge, Pontius Pilat by name;
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that wee might bee acquitted and set free, at the terrible and fearefull day of iudgement, which in the ende of the world shall come vpon all flesh;
that we might be acquitted and Set free, At the terrible and fearful day of judgement, which in the end of the world shall come upon all Flesh;
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that wee I say, might bee acquitted which are altogether full of sinnes, and altogether guiltie. According to that we read. Ro. 8.1. Now then there is no cōdēnatiō to them that are in Christ Iesus.
that we I say, might be acquitted which Are altogether full of Sins, and altogether guilty. According to that we read. Ro. 8.1. Now then there is no condemnation to them that Are in christ Iesus.
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And what shall we then say? If God be on our side, who cā be against vs? who spared not his own son,
And what shall we then say? If God be on our side, who can be against us? who spared not his own son,
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but gaue him for vs al to death:
but gave him for us all to death:
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how shall he not with him giue vs all things also? who shall lay any thing to the charge of Gods chosen? It is God that iustifieth, who shall condemne? It is Christ which is dead,
how shall he not with him give us all things also? who shall lay any thing to the charge of God's chosen? It is God that Justifieth, who shall condemn? It is christ which is dead,
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yea or rather which is risen againe, who is also at the right hand of God,
yea or rather which is risen again, who is also At the right hand of God,
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& maketh reqūest also for vs. So that I may boldly say to them, who feele the inward comfort of Gods spirit within their hearts, by the forgiuenesse of their sinnes through Christ his death:& makes requnest also for us So that I may boldly say to them, who feel the inward Comfort of God's Spirit within their hearts, by the forgiveness of their Sins through christ his death:
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Feare not this feare, nor tremble as the wicked doo at this iudgement.
fear not this Fear, nor tremble as the wicked do At this judgement.
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For seeing ye are led by the good spirit of God, it is a token that yee are the children of God,
For seeing you Are led by the good Spirit of God, it is a token that ye Are the children of God,
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and that yee haue not receiued the spirit of bondage to feare againe;
and that ye have not received the Spirit of bondage to Fear again;
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but ye haue receiued the spirit of adoption, whereby we cry Abba, which is as much as to say father,
but you have received the Spirit of adoption, whereby we cry Abba, which is as much as to say father,
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euen our father which art in heauen.
even our father which art in heaven.
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And the same spirit of God beareth witnesse with our spirit, that wee are the children of God:
And the same Spirit of God bears witness with our Spirit, that we Are the children of God:
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and if we be children, wee are also heires, euen the heires of God, and fellowe heires with Christ our elder brother.
and if we be children, we Are also Heirs, even the Heirs of God, and fellow Heirs with christ our elder brother.
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Wherefore there is no cause why the godly should feare this iudgement, as the wicked feare it.
Wherefore there is no cause why the godly should Fear this judgement, as the wicked Fear it.
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For as the one sort shall at that day receiue the iudgement of condemnation, whereof they haue an inward feeling in this life, which makes them feare;
For as the one sort shall At that day receive the judgement of condemnation, whereof they have an inward feeling in this life, which makes them Fear;
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so the other shall receiue the sentence of absolution, and shall bee quit as it were by proclamation,
so the other shall receive the sentence of absolution, and shall be quit as it were by proclamation,
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when Christ shall say, Come yee blessed. Which is the cause that moueth the holy Apostle S. Iohn, 1. Ep. 4.17. to breake forth into these words:
when christ shall say, Come ye blessed. Which is the cause that moves the holy Apostle S. John, 1. Epistle 4.17. to break forth into these words:
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Herein is the loue of God perfect toward vs, that we should haue boldnesse at the day of iudgement. Herein is the love of God perfect towards us, that we should have boldness At the day of judgement.
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Therefore the godly make their prayers, and wish that this day might come shortly, Reue. 22. Come Lord Iesus come quickly.
Therefore the godly make their Prayers, and wish that this day might come shortly, Reue. 22. Come Lord Iesus come quickly.
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The wicked would not haue it come as yet:
The wicked would not have it come as yet:
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nay, if it were possible, they could wish it should neuer be, and that it would neuer come to passe.
nay, if it were possible, they could wish it should never be, and that it would never come to pass.
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Torment vs not, say the diuels to Christ, before our time:
Torment us not, say the Devils to christ, before our time:
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Oh say the wicked, that this time might neuer be, or that after death, wee might vanish away and come to nothing.
O say the wicked, that this time might never be, or that After death, we might vanish away and come to nothing.
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How greatly auaileable shall it be to the godly, when hee that is their Sauiour, and hath shead his most precious bloud for their redemption:
How greatly available shall it be to the godly, when he that is their Saviour, and hath shed his most precious blood for their redemption:
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hee that is their elder brother, and hath purchased vnto them this libertie, as to be called the sonnes of God;
he that is their elder brother, and hath purchased unto them this liberty, as to be called the Sons of God;
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when he that is their head, and hath made thē his members, shalbe their Iudge to iustifie them, and to declare them righteous;
when he that is their head, and hath made them his members, shall their Judge to justify them, and to declare them righteous;
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and wh•n at that day hee shall deliuer them from all sinne, feare of death, the diuell, hell,
and wh•n At that day he shall deliver them from all sin, Fear of death, the Devil, hell,
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and all other miseries, wherewith other shall not onely be ouertaken but ouerwhelmed.
and all other misery's, wherewith other shall not only be overtaken but overwhelmed.
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For who shall lay any thing to the charge of Gods children? and who shall procure their destruction, whose saluation God hath wrought? But to the great terrour of the godlesse and wicked, who feare not God,
For who shall lay any thing to the charge of God's children? and who shall procure their destruction, whose salvation God hath wrought? But to the great terror of the godless and wicked, who Fear not God,
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nor loue either Christ or his Gospell, hee shall be their Iudge, to their fearefull and that most iust destruction.
nor love either christ or his Gospel, he shall be their Judge, to their fearful and that most just destruction.
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This also shal not onely be an inward refreshing, amōg great miseries, wrongs, and persecutions,
This also shall not only be an inward refreshing, among great misery's, wrongs, and persecutions,
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while wee liue heere on the earth, but also a great ioy in time to come, that al vnrighteous iudgement shall be called to account,
while we live Here on the earth, but also a great joy in time to come, that all unrighteous judgement shall be called to account,
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and that there shalbe a generall and most absolute reformation.
and that there shall a general and most absolute Reformation.
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For on earth, for the most part, there is no true iudgement, as though the iudgement seate were appointed for the defence and maintenance of them, not that are oppressed, but that do oppresse:
For on earth, for the most part, there is no true judgement, as though the judgement seat were appointed for the defence and maintenance of them, not that Are oppressed, but that do oppress:
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not for the reliefe and succour of them that are wronged, but to countenance and bolster them out, who as the Propher saith, deuise mischiefe vpon their beds,
not for the relief and succour of them that Are wronged, but to countenance and bolster them out, who as the Propher Says, devise mischief upon their Beds,
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and practise it when they come abroad. Therefore Salomon, Eccle. 5.7. giueth instruction to the godly, that they be not mooued, and that they may be confirmed in patience, looking for a day of hea•ing.
and practise it when they come abroad. Therefore Solomon, Eccle. 5.7. gives instruction to the godly, that they be not moved, and that they may be confirmed in patience, looking for a day of hea•ing.
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If in a countrey saith he, thou seest the oppression of the poore, & the defrauding of iudgement and iustice, bee not astonied at the matter, and maruell not; If in a country Says he, thou See the oppression of the poor, & the defrauding of judgement and Justice, be not astonished At the matter, and marvel not;
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for hee that is higher then the highest regardeth, and there bee higher then they. for he that is higher then the highest Regardeth, and there be higher then they.
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Whereby they are put in mind, both of a more vpright Iudge, then is no earth to be seene;
Whereby they Are put in mind, both of a more upright Judge, then is no earth to be seen;
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and of a more righteous iudgement, by the vertue and force whereof, they shalbe both righted and relieued.
and of a more righteous judgement, by the virtue and force whereof, they shall both righted and relieved.
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Concerning which matter, Esdras hath spoken very well, 2. Esd. 7.32. The earth shall restore those that haue slept in her, and the most high shall appeare vpon the seate of iudgement;
Concerning which matter, Ezra hath spoken very well, 2. Esd 7.32. The earth shall restore those that have slept in her, and the most high shall appear upon the seat of judgement;
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and miseries shall vanish away, and long suffering shall haue an end: iustice onely shal cōtinue;
and misery's shall vanish away, and long suffering shall have an end: Justice only shall continue;
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the truth shall remain, and vnrighteousnesse shall beare no more rule. For the wicked thinketh not on the iudgement to come;the truth shall remain, and unrighteousness shall bear no more Rule. For the wicked Thinketh not on the judgement to come;
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nay the are inwardly blinded, and that by Gods secret appointment, being so farre giuen vp to their owne lusts, that they care not what villanie or violence they put in practice.
nay the Are inwardly blinded, and that by God's secret appointment, being so Far given up to their own Lustiest, that they care not what villainy or violence they put in practice.
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But the godly are willed to haue regard to this rightfull day, when true iudgement shal onely haue the vpper hand:
But the godly Are willed to have regard to this rightful day, when true judgement shall only have the upper hand:
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againe they must take heed, that when they suffer, they suffer not as euill doers and malefactors;
again they must take heed, that when they suffer, they suffer not as evil doers and malefactors;
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for then they cannot looke for redresse an other day, and then this earthly iudgement dooth lawfully take place against them.
for then they cannot look for redress an other day, and then this earthly judgement doth lawfully take place against them.
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But in all well dooing, let euery one commend this soule to God, and commit his cause to that righteous Iudge.
But in all well doing, let every one commend this soul to God, and commit his cause to that righteous Judge.
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This last iudgement therefore is for the benefite of the godly, that it may go well with them, whose cause in this life could not be heard, nor any iustice done them.
This last judgement Therefore is for the benefit of the godly, that it may go well with them, whose cause in this life could not be herd, nor any Justice done them.
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Againe, that not onely they may be righted in their cause, but also that they may bee deliuered from that infamy,
Again, that not only they may be righted in their cause, but also that they may be Delivered from that infamy,
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and from those spitefull and approbrious speeches, which the world hath giuen out against them:
and from those spiteful and approbrious Speeches, which the world hath given out against them:
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dooing them more hurt and wrong, and inward griefe thereby, then by false iudgement which hath passed against them,
doing them more hurt and wrong, and inward grief thereby, then by false judgement which hath passed against them,
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and whereby they haue had their willes of them, and haue preuailed.
and whereby they have had their wills of them, and have prevailed.
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And as the restoring of theyr righteous cause, and of their credit and good name, which the world hath laboured to depriue them of, shall be an occasion of Christ his cōming to iudgement,
And as the restoring of their righteous cause, and of their credit and good name, which the world hath laboured to deprive them of, shall be an occasion of christ his coming to judgement,
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so also is the condemnatiō of the wicked. For in this life their cōdemnation is begun, their conscience witnessing against them, which then,
so also is the condemnation of the wicked. For in this life their condemnation is begun, their conscience witnessing against them, which then,
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and at the iudgement day, shall fully and perfectly be declared; which is not spoken, that the godly are cleare from iudgement by their desert:
and At the judgement day, shall Fully and perfectly be declared; which is not spoken, that the godly Are clear from judgement by their desert:
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for they are sinners and offenders, as others, though not perhaps in the same degree.
for they Are Sinners and offenders, as Others, though not perhaps in the same degree.
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Who through repentance and a liuely faith, taking hold of the mercies of God, haue no need to feare this iudgement,
Who through Repentance and a lively faith, taking hold of the Mercies of God, have no need to Fear this judgement,
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because God doth not impute their sinnes vnto them; and also their consciences do in this sort declare them free:
Because God does not impute their Sins unto them; and also their Consciences do in this sort declare them free:
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although in respect of themselues, they are greatly guilty.
although in respect of themselves, they Are greatly guilty.
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So that Christ shal stand on their side, and their conscience shall witnesse vnto them, the exceeding loue of God and his gracious meercies, which shalbe the breath of life vnto thē,
So that christ shall stand on their side, and their conscience shall witness unto them, the exceeding love of God and his gracious meercies, which shall the breath of life unto them,
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& an assurāce of heauēly ioyes. But the wicked because they haue their cōsciences accusing and condēning thē;
& an assurance of heavenly Joys. But the wicked Because they have their Consciences accusing and Condemneth them;
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the fierce coūtenance of the Iudge to daunt them, and fearfully to dismay them; the diuel pleading against them, and calling for iudgement to be done vpon thē:
the fierce countenance of the Judge to daunt them, and fearfully to dismay them; the Devil pleading against them, and calling for judgement to be done upon them:
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therefore are they to look for nothing else, but euen the seuerity of iudgemēt, & the fearful sentēce of cōdemnation:
Therefore Are they to look for nothing Else, but even the severity of judgement, & the fearful sentence of condemnation:
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which shal make them as it were to fall in peeces, through quaking & trembling, and to be resolued to nothing:
which shall make them as it were to fallen in Pieces, through quaking & trembling, and to be resolved to nothing:
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but that by Gods appointment they are reserued to euerlasting punishment, together with the diuell & his angels.
but that by God's appointment they Are reserved to everlasting punishment, together with the Devil & his Angels.
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Who also I mean the diuell and his angels shalbe cōdemned by the sentence of Gods seuere iudgement, not only because they haue highly offēded god,
Who also I mean the Devil and his Angels shall condemned by the sentence of God's severe judgement, not only Because they have highly offended god,
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but also because they haue bene the authors of the ruine & downfall of all mankind, in prouoking and tempting them to all disobedience, sin & mischiefe.
but also Because they have be the Authors of the ruin & downfall of all mankind, in provoking and tempting them to all disobedience, since & mischief.
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When as the righteous shall liue for euer, & shall receiue a glorious kingdome, & a bewtifull crowne at the Lords hand.
When as the righteous shall live for ever, & shall receive a glorious Kingdom, & a beautiful crown At the lords hand.
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Christ shall come again the second time, as it is Iohn. 14.3. and shal receiue vs vnto himself, that where he is, there may we be also.
christ shall come again the second time, as it is John. 14.3. and shall receive us unto himself, that where he is, there may we be also.
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And as it is said of our Sauiour Christ, to the manifestation of his great glory, that they shall then see him, whom they haue pierced through:
And as it is said of our Saviour christ, to the manifestation of his great glory, that they shall then see him, whom they have pierced through:
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whose presence, shall be to the greater confusion of the wicked & his enemies, who shalbe constrained to behold him to be their iudge,
whose presence, shall be to the greater confusion of the wicked & his enemies, who shall constrained to behold him to be their judge,
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and to abide his iudgement, whom they haue in this life so greatly despised, & so cruelly handled:
and to abide his judgement, whom they have in this life so greatly despised, & so cruelly handled:
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so also shal Christ make his mēbers the godly, repentant, & faithfull partakers of this his glory, as he himself hath promised. Mat. 19.28. That they shal sit vpon twelue thrones, and iudge the twelue Tribes of Israel:
so also shall christ make his members the godly, repentant, & faithful partakers of this his glory, as he himself hath promised. Mathew 19.28. That they shall fit upon twelue thrones, and judge the twelue Tribes of Israel:
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not that they shalbe Iudges, but that they shal approue his iudgement.
not that they shall Judges, but that they shall approve his judgement.
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A shadow wherof, we haue in these our earthly iudgements, whereas you see the iustices & men of account, sit with the Iudge, not that they haue to do with pronouncing sentence,
A shadow whereof, we have in these our earthly Judgments, whereas you see the Justices & men of account, fit with the Judge, not that they have to do with pronouncing sentence,
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or with the iudgement, but that amongst the rest, it is a token vnto them, of honour and dignitie, in the sight of the people.
or with the judgement, but that among the rest, it is a token unto them, of honour and dignity, in the sighed of the people.
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According to the which meaning, wee read, Luk. 13.28. That there shalbe weeping and gnashing of teeth, when the vngodly shall see Abraham, Isaac,
According to the which meaning, we read, Luk. 13.28. That there shall weeping and gnashing of teeth, when the ungodly shall see Abraham, Isaac,
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and Iacob: (meaning thereby, they godly and faithfull) and all the prophets in the kingdome of God,
and Iacob: (meaning thereby, they godly and faithful) and all the Prophets in the Kingdom of God,
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and themselues thrust out at doores, and heauen gates shut against them:and themselves thrust out At doors, and heaven gates shut against them:
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being in that taking as the rich man was, spoken of in the Gospell, who being in hell, beheld Lazarus in Abrahams bosome, himselfe crying out but for one drop of cold water, to allay that burning and vnquenchable heate, which he found himselfe to be in, and could not haue it.
being in that taking as the rich man was, spoken of in the Gospel, who being in hell, beheld Lazarus in Abrahams bosom, himself crying out but for one drop of cold water, to allay that burning and unquenchable heat, which he found himself to be in, and could not have it.
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Then shall they begin to say with themselues, when they shall see the righteous stand in great boldnesse,
Then shall they begin to say with themselves, when they shall see the righteous stand in great boldness,
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so that they shall be vexed with horrible feare, and wonderfully amazed, then shall they chaunge their mindes,
so that they shall be vexed with horrible Fear, and wonderfully amazed, then shall they change their minds,
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and sigh with inward gitefe, and say within themselues;
and sighs with inward gitefe, and say within themselves;
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Wisd. 5. These are they, whom sometime we had in derision, (as indeede who are more derided and contemned in the world,Wisdom 5. These Are they, whom sometime we had in derision, (as indeed who Are more derided and contemned in the world,
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then they that be well disposed, and to their power liue after the feare of God) These are they, whom wee had in derision,
then they that be well disposed, and to their power live After the Fear of God) These Are they, whom we had in derision,
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& in a parable of reproach. We fooles thought their liues madnesse, and their end without honor.
& in a parable of reproach. We Fools Thought their lives madness, and their end without honour.
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But now how is it, that they are counted among the children of God, and that their prouision is among the the Saints: But now how is it, that they Are counted among the children of God, and that their provision is among the the Saints:
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and that they are so highly in Gods fauour? Therefore we haue erred from the way of truth,
and that they Are so highly in God's favour? Therefore we have erred from the Way of truth,
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and the light of righteousnesse hath not shined vnto vs:
and the Light of righteousness hath not shined unto us:
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and the Sunne of vnderstanding rose not vpon vs. We haue wearied our selues in the way of wickednesse and destruction,
and the Sun of understanding rose not upon us We have wearied our selves in the Way of wickedness and destruction,
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and we haue gone through daungerous wayes, but wee haue not knowne the way of the Lord, nor liued in his feare.and we have gone through dangerous ways, but we have not known the Way of the Lord, nor lived in his Fear.
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And now hauing heard the chiefest matters concerning the day of doome, and the generall and last day of iudgement;
And now having herd the chiefest matters Concerning the day of doom, and the general and last day of judgement;
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that wee may the better bee prepared vnto it, let vs heare what counsell is giuen vs, in holy scriptures.
that we may the better be prepared unto it, let us hear what counsel is given us, in holy Scriptures.
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And first, that of the Apostle S. Paul, may take place, and seemeth greatly to tend to this purpose.
And First, that of the Apostle S. Paul, may take place, and seems greatly to tend to this purpose.
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Which counsell wee read, 1. Cor. 11.13. in this sort. If wee would iudge our selues, we should not be iudged:
Which counsel we read, 1. Cor. 11.13. in this sort. If we would judge our selves, we should not be judged:
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and this profit wee should reape thereby, that in time to come, we should not be condēned with the world.
and this profit we should reap thereby, that in time to come, we should not be condemned with the world.
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But as a matter full of terror and pensiuenesse, wee will not enter into so deepe a consideration,
But as a matter full of terror and pensiveness, we will not enter into so deep a consideration,
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nor trouble our consciences so farre; as to iudge our selues, or to fall into examination of our owne wayes.
nor trouble our Consciences so Far; as to judge our selves, or to fallen into examination of our own ways.
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Whereas no doubt if wee should so doo, it would fall out most happily on our side.
Whereas no doubt if we should so do, it would fallen out most happily on our side.
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For if vpon due try all and examination, without all partiallitie and affection, wee should pronounce sentence of iudgement against our selues, according to our deserts, it would bee no otherwise, nor no better then condemnation.
For if upon due try all and examination, without all partiality and affection, we should pronounce sentence of judgement against our selves, according to our deserts, it would be no otherwise, nor no better then condemnation.
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And yet not that condemnation which woorketh dispaire, but such a condemnation whereby wee might bee acquitted from euerlasting condemnation.
And yet not that condemnation which worketh despair, but such a condemnation whereby we might be acquitted from everlasting condemnation.
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As the same Apostle writing to the Corinthians, 2. Cor. 7.9. I now reioyce saith he, not that yee were sory,
As the same Apostle writing to the Corinthians, 2. Cor. 7.9. I now rejoice Says he, not that ye were sorry,
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but that yee sorrowed to repentance.
but that ye sorrowed to Repentance.
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For yee sorrowed godly, so that in nothing ye were hurt by vs. For godly sorrowe causeth repentance vnto saluation, not to bee repented of;
For ye sorrowed godly, so that in nothing you were hurt by us For godly sorrow Causes Repentance unto salvation, not to be repented of;
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but the worldly sorrowe, causeth death. but the worldly sorrow, Causes death.
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So verily, if wee would enter into iudgement with our selues, it would procure a griefe and sorrowe;
So verily, if we would enter into judgement with our selves, it would procure a grief and sorrow;
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but such a sorrowe (especially if it came from a well meaning minde) that should not be vnto death.
but such a sorrow (especially if it Come from a well meaning mind) that should not be unto death.
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For by iudging of our selues, we should take a viewe of that death, and of those torments, which by reason of our sinnes we deserue.
For by judging of our selves, we should take a view of that death, and of those torments, which by reason of our Sins we deserve.
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And by this meane, we should be driuen to repentance, and to seeke after God; to bee reconciled vnto God, & to returne into his fauour:
And by this mean, we should be driven to Repentance, and to seek After God; to be reconciled unto God, & to return into his favour:
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that our consciences might be disburthened of so great feare, which the seuerity of the last iudgemēt of god, might work within vs,
that our Consciences might be disburdened of so great Fear, which the severity of the last judgement of god, might work within us,
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& that we might haue boldnesse and comfort in that day.
& that we might have boldness and Comfort in that day.
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But if we walke on securely & carelesly, and wil not once vouchsafe to enter into iudgement with our selues,
But if we walk on securely & carelessly, and will not once vouchsafe to enter into judgement with our selves,
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then may we a while be merry in this world, but our mirth shal hereafter be turned into mourning.
then may we a while be merry in this world, but our mirth shall hereafter be turned into mourning.
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As the wise mā doth put such carelesse persons in remembrance, that in their iollitie, they might not too much forget themselues.
As the wise man does put such careless Persons in remembrance, that in their jollity, they might not too much forget themselves.
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Reioyce saith he, if so be, it seeme good in thine eyes, but remember therewithall, that thou shalt be called to account and to iudgement. Eccle. 11.9. and 12.14.
Rejoice Says he, if so be, it seem good in thine eyes, but Remember therewithal, that thou shalt be called to account and to judgement. Eccle. 11.9. and 12.14.
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And therefore he giueth this counsell, Chap. 7.14. It is better to go to the house of mourning, then to the house of feasting. Anger is better then laughter;
And Therefore he gives this counsel, Chap. 7.14. It is better to go to the house of mourning, then to the house of feasting. Anger is better then laughter;
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for by a sad looke the heart is made the better. for by a sad look the heart is made the better.
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Better it is to be in the house of mourning, and to weepe for our sinnes, wherby we are in daunger of Gods iudgement,
Better it is to be in the house of mourning, and to weep for our Sins, whereby we Are in danger of God's judgement,
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then to be in the house of feasting and forgetfulnesse, to enioy some pleasure with the world for a small time, seeing our life is but as a span long,
then to be in the house of feasting and forgetfulness, to enjoy Some pleasure with the world for a small time, seeing our life is but as a span long,
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& that here onely, and in this life, is the time of forgiuenesse, that we may be pardoned.
& that Here only, and in this life, is the time of forgiveness, that we may be pardoned.
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Better it is to be angry with our selues, then to please our selues in such sort:
Better it is to be angry with our selves, then to please our selves in such sort:
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and a sad minde is a meane and a great help to further our repentance.
and a sad mind is a mean and a great help to further our Repentance.
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And how shall we obtaine so godly a purpose as to bee set free from Gods heauy anger, which we haue most iustly deserued,
And how shall we obtain so godly a purpose as to be Set free from God's heavy anger, which we have most justly deserved,
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if we doo not vse the meanes which tend therevnto? Commonly where iudgement is, there followeth condemnation:
if we do not use the means which tend thereunto? Commonly where judgement is, there follows condemnation:
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but heare how sweete and comfortable it is, that in iudging of our selues after this order, which I haue set downe vnto you, we shall find a way to be quit from euerlasting condemnation.
but hear how sweet and comfortable it is, that in judging of our selves After this order, which I have Set down unto you, we shall find a Way to be quit from everlasting condemnation.
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Which we can no way escape, if in this life wee doo not iudge our selues and condemne our selues, by true repentance;
Which we can no Way escape, if in this life we do not judge our selves and condemn our selves, by true Repentance;
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calling for mercie and forgiuenesse, that wee may be receiued into Gods fauour, and not in time to come, to be condemned with the world.
calling for mercy and forgiveness, that we may be received into God's favour, and not in time to come, to be condemned with the world.
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For in so iudging of our selues, it is not a meanes to cause vs to dispaire,
For in so judging of our selves, it is not a means to cause us to despair,
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but to haue a better hope, and an enduring, and a reioycing comfort:
but to have a better hope, and an enduring, and a rejoicing Comfort:
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which comfort, shall neuer bee taken from vs, if still wee be mindfull to call our selues to iudgement,
which Comfort, shall never be taken from us, if still we be mindful to call our selves to judgement,
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and haue an eye to our wayes, that wee do not offend God.
and have an eye to our ways, that we do not offend God.
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Wherefore let euery one of vs pray, that our hearts may bee so prepared against this iudgement day, that we may be most willing to call our selues to account, and to iudgement.
Wherefore let every one of us pray, that our hearts may be so prepared against this judgement day, that we may be most willing to call our selves to account, and to judgement.
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So that hauing thus humbled our selues, after a while all feare shall passe away from vs,
So that having thus humbled our selves, After a while all Fear shall pass away from us,
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and our hearts shall be filled with ioy;
and our hearts shall be filled with joy;
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and whereas heretofore we haue wished that this day should not bee, now wee shall desire in heart to haue it come to passe.
and whereas heretofore we have wished that this day should not be, now we shall desire in heart to have it come to pass.
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And so much the more, because our consciences shall assure vs, (our sins being forgiuen) that we shall not bee among the number of them, that shall be condemned,
And so much the more, Because our Consciences shall assure us, (our Sins being forgiven) that we shall not be among the number of them, that shall be condemned,
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but among them to whom it shall be said, Come yee blessed, inherit the kingdome prepared for you.
but among them to whom it shall be said, Come ye blessed, inherit the Kingdom prepared for you.
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Which comfortable words, God graunt we may then heare, to our euerlasting comfort.
Which comfortable words, God grant we may then hear, to our everlasting Comfort.
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An other remedy to auoyd the seueritie of this punishment is, to seeke to please God in this world, in an honest vocation and trade of life. an other remedy to avoid the severity of this punishment is, to seek to please God in this world, in an honest vocation and trade of life.
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For as idlenesse is the cause of many sinnes and vices, so godly painfulnesse is the mother of all vertues:
For as idleness is the cause of many Sins and vices, so godly painfulness is the mother of all Virtues:
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and which doth breede a great comfort to our cōsciences, against the time when we shall be called to our account,
and which does breed a great Comfort to our Consciences, against the time when we shall be called to our account,
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how we haue spent our time, and imployed those good gifts, wherewith God hath inabled vs.
how we have spent our time, and employed those good Gifts, wherewith God hath enabled us
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Therefore in the Gospell, before the declaration of the latter day of iudgement, there is mention made of the talents that were bestowed,
Therefore in the Gospel, before the declaration of the latter day of judgement, there is mention made of the Talents that were bestowed,
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& they that receiued them, were called to the reckoning, how they employed them:
& they that received them, were called to the reckoning, how they employed them:
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the slothfull being bound hand and foote, and cast into vtter darknesse, and the painfull highly aduanced.
the slothful being bound hand and foot, and cast into utter darkness, and the painful highly advanced.
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So that there is a way offered to auoyd iudgement, and they that are therein negligent and carelesse, shall be guilty of iudgement:
So that there is a Way offered to avoid judgement, and they that Are therein negligent and careless, shall be guilty of judgement:
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and shall fall into diuers mischiefes and sins, which shal make them more faulty, and worthy of greater condemnation.
and shall fallen into diverse mischiefs and Sins, which shall make them more faulty, and worthy of greater condemnation.
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The life of man somewhere is compared to a warfare, because wee ought to fight with it,
The life of man somewhere is compared to a warfare, Because we ought to fight with it,
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and to resist all euill tentations.
and to resist all evil tentations.
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So also is it wel compared to marchandise, because we ought alwayes to be painfull, according as God hath appointed.
So also is it well compared to merchandise, Because we ought always to be painful, according as God hath appointed.
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The marchant increaseth the wealth and honor of the cōmon-weale, and hath wherwithal he may be liberal vnto others, & rich vnto himself.
The merchant increases the wealth and honour of the commonweal, and hath wherewithal he may be liberal unto Others, & rich unto himself.
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In like sort, hath God created vs to his honour, and that by that vocation, whervnto he hath called vs, we shuld set forth his glory:
In like sort, hath God created us to his honour, and that by that vocation, whereunto he hath called us, we should Set forth his glory:
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& as we are borne to the benefit one of an other, so in our vocation, ought we to do good to al,
& as we Are born to the benefit one of an other, so in our vocation, ought we to do good to all,
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as much as lyeth in our power.
as much as lies in our power.
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And by the performance of our dutie, according to Gods commaundement, we shall be able to assure our selues of Gods fauour and blessing towards vs. Let vs redeeme the time saith the Apostle,
And by the performance of our duty, according to God's Commandment, we shall be able to assure our selves of God's favour and blessing towards us Let us Redeem the time Says the Apostle,
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for no dout we haue spent much of our time euilly.
for no doubt we have spent much of our time evilly.
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And so redeeming the time, that is granted vs in honest, vertuous, and godly affaires and exercises, we shalbe kept from wicked rhoughts, ydle words,
And so redeeming the time, that is granted us in honest, virtuous, and godly affairs and exercises, we shall kept from wicked rhoughts, idle words,
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and shamefull deedes, whereby we are made guiltie of Gods wrath and heauy iudgement.
and shameful Deeds, whereby we Are made guilty of God's wrath and heavy judgement.
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A wonder it is to see, that many to whom God hath giuen excellent gifts, do least vse them, eyther to Geds glory,
A wonder it is to see, that many to whom God hath given excellent Gifts, do lest use them, either to Geds glory,
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or the benefite of their countrey. Yea rather they are giuen to abuse them, turning them to the dishonour of God,
or the benefit of their country. Yea rather they Are given to abuse them, turning them to the dishonour of God,
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and to the hurt of others, and to the shame of themselues.
and to the hurt of Others, and to the shame of themselves.
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And I would to God, this might come into their mindes, that vnto whom, and vpon whom, God hath bestowed much, much also of them shal be required.
And I would to God, this might come into their minds, that unto whom, and upon whom, God hath bestowed much, much also of them shall be required.
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Many I say, withdrawe themselues from doing good, and suppresse the good gifts of GOD within them,
Many I say, withdraw themselves from doing good, and suppress the good Gifts of GOD within them,
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and consume their yeares in ydlenesse, and vanitie, as though it should neuer be said: Stand foorth, and giue account of thy Stewardship.
and consume their Years in idleness, and vanity, as though it should never be said: Stand forth, and give account of thy Stewardship.
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And as there is no kind of life, more commendable in the sight of GOD and men,
And as there is no kind of life, more commendable in the sighed of GOD and men,
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then that which doth shewe forth in practise, the goood graces that God hath bestowed, to the comfort, encouragement, and furtherance of others:
then that which does show forth in practice, the good graces that God hath bestowed, to the Comfort, encouragement, and furtherance of Others:
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so is there nothing more to bee dispraised, then to suffer Gods gifts to lie hid,
so is there nothing more to be dispraised, then to suffer God's Gifts to lie hid,
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and as it were to be buried within vs, and to wrap vp that talent in a napkin,
and as it were to be buried within us, and to wrap up that talon in a napkin,
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as the Gospell speaketh, which was put into our hands to vse, to great commoditie & aduantage.
as the Gospel speaks, which was put into our hands to use, to great commodity & advantage.
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The more our time is idly spent, the more we haue to answere:
The more our time is idly spent, the more we have to answer:
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and the more that we haue spent the time in good endeuours, the lesse we haue to feare.
and the more that we have spent the time in good endeavours, the less we have to Fear.
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Nay when the latter day of iudgement shall come, happy shall they be, of what degree or calling soeuer;
Nay when the latter day of judgement shall come, happy shall they be, of what degree or calling soever;
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happy shall that seruant be, that is founde to bee so painefull.
happy shall that servant be, that is found to be so painful.
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For vnto him it shall bee giuen, and from him that had a a talent and vsed it not well, it shalbe taken.
For unto him it shall be given, and from him that had a a talon and used it not well, it shall taken.
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And this shall be their glory and crowne of reioycing, when it shalbe said in the presence of all the people of the world, then assembled;
And this shall be their glory and crown of rejoicing, when it shall said in the presence of all the people of the world, then assembled;
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It is wel done good seruant and faithfull, thou hast bene faithfull in a little, I will make thee ruler ouer much, enter in, into thy maisters ioy. It is well done good servant and faithful, thou hast be faithful in a little, I will make thee ruler over much, enter in, into thy masters joy.
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It is wel done good seruant and faithfull. It is well done good servant and faithful.
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As I would the contrary sentence might fear them, that are vnmindful and carelesse, to spend the time wel, which shalbe pronounced then,
As I would the contrary sentence might Fear them, that Are unmindful and careless, to spend the time well, which shall pronounced then,
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and at that day against them. Cast that vnprofitable seruant into vtter darkenesse, there shall bee weeping and gnashing of teeth;
and At that day against them. Cast that unprofitable servant into utter darkness, there shall be weeping and gnashing of teeth;
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Cast that vnprofitable seruant into vtter darkenesse. Cast that unprofitable servant into utter darkness.
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Now most fitly to this warning, to spend our time well, is this counsell giuen vs to watch.
Now most fitly to this warning, to spend our time well, is this counsel given us to watch.
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For this iudgement shall come as a snare vpon the whole earth, and shall come at vnawares, to the ydle, wicked, and carelesse.
For this judgement shall come as a snare upon the Whole earth, and shall come At unawares, to the idle, wicked, and careless.
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And better watching there cannot be, then to spend the time well.
And better watching there cannot be, then to spend the time well.
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For so wee shall bee sure, that whether wee sleepe or wake, wee bee the Lords:
For so we shall be sure, that whither we sleep or wake, we be the lords:
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come death, come life, it cannot fall out amisse vnto vs. It is said, that the last iudgement shall come as a theefe in the night:
come death, come life, it cannot fallen out amiss unto us It is said, that the last judgement shall come as a thief in the night:
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and also, that the inhabitants of the world, shall for the most part, if not all of them, be giuen to their pleasures,
and also, that the inhabitants of the world, shall for the most part, if not all of them, be given to their pleasures,
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and all licenciousnesse, and loosenesse of liuing;
and all licentiousness, and looseness of living;
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as it was in the dayes of Lot, when Sodome and Gomorra were burnt with fire and brimstone from heauen:
as it was in the days of Lot, when Sodom and Gomorra were burned with fire and brimstone from heaven:
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and as it was in the dayes of Noah, when the windowes of heauen were opened,
and as it was in the days of Noah, when the windows of heaven were opened,
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and when the floud came and ouerwhelmed them all.
and when the flood Come and overwhelmed them all.
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That so iudgement may proceed most iustly against them, that shall then be ouertaken in such filthy and vngodly kinde of liuing.
That so judgement may proceed most justly against them, that shall then be overtaken in such filthy and ungodly kind of living.
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Well are we counfelled by the Euangelists, & by the Apostles, if at leastwise we can suffer their counsell to take deepe roote in our hearts.
Well Are we counfelled by the Evangelists, & by the Apostles, if At leastwise we can suffer their counsel to take deep root in our hearts.
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Now the end of all things saith the Apostle S. Peter, is at hand, be ye therefore sober and watching in prayer. Now the end of all things Says the Apostle S. Peter, is At hand, be you Therefore Sobrium and watching in prayer.
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Likewise also his fellow Apostle, Let vs not sleepe as do other (where sleepe is taken for a carelesse and lewde life) but in all godly and vertuous exercises, let vs watch and bee sober.
Likewise also his fellow Apostle, Let us not sleep as do other (where sleep is taken for a careless and lewd life) but in all godly and virtuous exercises, let us watch and be Sobrium.
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For God saith hee, hath not appoynted vs vnto wrath, but to obtaine saluation, by the meanes of our Lord Iesus Christ, which dyed for vs:
For God Says he, hath not appointed us unto wrath, but to obtain salvation, by the means of our Lord Iesus christ, which died for us:
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that whether wee wake or sleepe, we should liue together with him. Take heed therefore saith the Euangelist S. Luke. 21.34.that whither we wake or sleep, we should live together with him. Take heed Therefore Says the Evangelist S. Lycia. 21.34.
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vnto your selues, least at any time, your hearts be oppressed, with surfetting and drunkennesse, unto your selves, lest At any time, your hearts be oppressed, with surfeiting and Drunkenness,
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and cares of this life, (which matters, the Apostle meaneth by sleeping) and least that day come on you at vnawares.
and Cares of this life, (which matters, the Apostle means by sleeping) and least that day come on you At unawares.
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Watch and pray continually, that yee may bee counted worthy to escape all these things that shall come to passe,
Watch and pray continually, that ye may be counted worthy to escape all these things that shall come to pass,
n1 cc vvb av-j, cst pn22 vmb vbi vvn j pc-acp vvi d d n2 cst vmb vvi pc-acp vvi,
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and that ye may stand before the sonne of man. and that you may stand before the son of man.
cc cst pn22 vmb vvi p-acp dt n1 pp-f n1.
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And because we know not when this iudgement shall be, neither as the Euangelist, Mar. 13. saith, Do wee know when the maister of the house will come, to call his seruants to their reckoning,
And Because we know not when this judgement shall be, neither as the Evangelist, Mar. 13. Says, Do we know when the master of the house will come, to call his Servants to their reckoning,
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whether it will be at euen, or at midnight; at the cock-crowning, or in the dawning;
whither it will be At even, or At midnight; At the cock-crowning, or in the dawning;
cs pn31 vmb vbi p-acp av, cc p-acp n1; p-acp dt j, cc p-acp dt n-vvg;
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least if he come suddenly, hee should find vs sleeping and ill occupied:lest if he come suddenly, he should find us sleeping and ill occupied:
cs cs pns31 vvb av-j, pns31 vmd vvi pno12 vvg cc j-jn vvn:
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therefore let vs also harken to the counsell of our Sauiour Christ, which doth iumpe and agree with the former.
Therefore let us also harken to the counsel of our Saviour christ, which does jump and agree with the former.
av vvb pno12 av vvi p-acp dt n1 pp-f po12 n1 np1, r-crq vdz vvi cc vvi p-acp dt j.
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Take heed saith hee, watch and pray, for ye know not when the time is, or shall bee,Take heed Says he, watch and pray, for you know not when the time is, or shall be,
vvb n1 vvz pns31, n1 cc vvb, c-acp pn22 vvb xx c-crq dt n1 vbz, cc vmb vbi,
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when the trumpet shall blowe, to call you to iudgement. And these things which I say vnto you, I say vnto all: Watch.
when the trumpet shall blow, to call you to judgement. And these things which I say unto you, I say unto all: Watch.
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Because we know not when this generall and last iudgement shall be, wee are willed to watch, Because we know not when this general and last judgement shall be, we Are willed to watch,
c-acp pns12 vvb xx c-crq d n1 cc ord n1 vmb vbi, pns12 vbr vvn pc-acp vvi,
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and to be in a readinesse against that time: but not to be curious to search Gods secrets.
and to be in a readiness against that time: but not to be curious to search God's secrets.
cc pc-acp vbi p-acp dt n1 p-acp d n1: cc-acp xx pc-acp vbi j pc-acp vvi npg1 n2-jn.
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It is not for you, saith our Sauiour Christ to his Disciples, to knowe the times and the seasons, of this waighty matter which God hath kept in his owne knowledge;It is not for you, Says our Saviour christ to his Disciples, to know the times and the seasons, of this weighty matter which God hath kept in his own knowledge;
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and this is a miserie of all miseries.
and this is a misery of all misery's.
cc d vbz dt n1 pp-f d n2.
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But the nature of man, as it is wholly desirous of newes, so is it wholly giuen to knowe those things which are hidden, and must be hidden:
But the nature of man, as it is wholly desirous of news, so is it wholly given to know those things which Are hidden, and must be hidden:
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and yet are wee so presumptuous, as to creepe and clime into Gods vnsearchable counsell,
and yet Are we so presumptuous, as to creep and climb into God's unsearchable counsel,
cc av vbr pns12 av j, c-acp pc-acp vvi cc vvi p-acp npg1 j n1,
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althogh it be denied vs. Wherefore let vs be content, to keepe our selues within the bounds of modestie,
although it be denied us Wherefore let us be content, to keep our selves within the bounds of modesty,
cs pn31 vbb vvn pno12 c-crq vvd pno12 vbi j, pc-acp vvi po12 n2 p-acp dt n2 pp-f n1,
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and not to be curious, and desirous to knowe more then the Angels, who are altogether ignorant hereof;
and not to be curious, and desirous to know more then the Angels, who Are altogether ignorant hereof;
cc xx pc-acp vbi j, cc j pc-acp vvi av-dc cs dt n2, r-crq vbr av j av;
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& much lesse shal we be able to reach vnto it:
& much less shall we be able to reach unto it:
cc av-d av-dc vmb pns12 vbi j pc-acp vvi p-acp pn31:
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but the more we desire to know it, the further off shal we be from it.
but the more we desire to know it, the further off shall we be from it.
cc-acp dt av-dc pns12 vvb pc-acp vvi pn31, dt av-jc a-acp vmb pns12 vbi p-acp pn31.
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Some haue bene so bold, as to set down the time, and haue fained heauenly reuelations,
some have be so bold, as to Set down the time, and have feigned heavenly revelations,
d vhb vbn av j, c-acp pc-acp vvi a-acp dt n1, cc vhb vvn j n2,
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for the certaintie and assurance of their speeches: yet their vanitie hath beene disprooued, when the time hath beene expired.
for the certainty and assurance of their Speeches: yet their vanity hath been disproved, when the time hath been expired.
p-acp dt n1 cc n1 pp-f po32 n2: av po32 n1 vhz vbn vvn, c-crq dt n1 vhz vbn vvn.
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How much better shall it bee for vs, to lay aside all such vanitie, which stands vpon vncertaintie,
How much better shall it be for us, to lay aside all such vanity, which Stands upon uncertainty,
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and giue our selues to such a carefull meditation, that wee may not bee vnprepared, when wee shall bee called.
and give our selves to such a careful meditation, that we may not be unprepared, when we shall be called.
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Curious searching can nothing profit vs, but a wise and godly foresight and forecast, may stand vs greatly in stead;
Curious searching can nothing profit us, but a wise and godly foresight and forecast, may stand us greatly in stead;
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whereby wee shall not bee taken at vnawares, as the vngodly are like to be, who forecasting no danger, shall suddenly fall into destruction.
whereby we shall not be taken At unawares, as the ungodly Are like to be, who forecasting no danger, shall suddenly fallen into destruction.
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If wee cannot sufficiently make answere vnto the Iudge, before whose iudgement seate wee shall stand,
If we cannot sufficiently make answer unto the Judge, before whose judgement seat we shall stand,
cs pns12 vmbx av-j vvi n1 p-acp dt n1, p-acp rg-crq n1 n1 pns12 vmb vvi,
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as doubtlesse wee shall not bee able to answere one for a thousand, let vs prepare our hearts by confession of our sinnes,
as doubtless we shall not be able to answer one for a thousand, let us prepare our hearts by Confessi of our Sins,
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and by prayer for forgiuenesse of them, and let vs say with the Prophet;
and by prayer for forgiveness of them, and let us say with the Prophet;
cc p-acp n1 p-acp n1 pp-f pno32, cc vvb pno12 vvi p-acp dt n1;
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Enter not into iudgement with vs O Lord, for in thy sight shall no flesh bee iustified. Enter not into judgement with us O Lord, for in thy sighed shall no Flesh be justified.
vvb xx p-acp n1 p-acp pno12 sy n1, c-acp p-acp po21 n1 vmb dx n1 vbi vvn.
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O Lord forgiue vs our sinnes, and let not thy wrathfull displeasure light vpon vs. Who would be vnprepared against the time, that shall come,
Oh Lord forgive us our Sins, and let not thy wrathful displeasure Light upon us Who would be unprepared against the time, that shall come,
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and yet it is vncertaine, to teach vs to haue the more care:
and yet it is uncertain, to teach us to have the more care:
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seeing that after death hath arrested vs, we shalbe broght into the court of Gods iudgement,
seeing that After death hath arrested us, we shall brought into the court of God's judgement,
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and then no other issue, & no other way, but either heauen or hell.
and then no other issue, & no other Way, but either heaven or hell.
cc av dx j-jn n1, cc dx j-jn n1, cc-acp d n1 cc n1.
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And who would not haue a great regard to this matter? For the tryall of this iudgement shalbe seene in the anguish of death,
And who would not have a great regard to this matter? For the trial of this judgement shall seen in the anguish of death,
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and as it were at the last gaspe, when our consciences shall bring heauy things to our remembrance;
and as it were At the last gasp, when our Consciences shall bring heavy things to our remembrance;
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and the diuell by his accusations shall put vs in great feare, and driue vs well-neare to dispaire.
and the Devil by his accusations shall put us in great Fear, and driven us well-near to despair.
cc dt n1 p-acp po31 n2 vmb vvi pno12 p-acp j n1, cc vvi pno12 j pc-acp vvi.
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And the nearer wee begin to approach, to the tribunall seate of Gods iudgement, the greater shall bee our feare,
And the nearer we begin to approach, to the tribunal seat of God's judgement, the greater shall be our Fear,
cc dt jc pns12 vvb pc-acp vvi, p-acp dt n1 n1 pp-f npg1 n1, dt jc vmb vbi po12 n1,
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and more grieuous vnto vs, then the bitter pangs of death it selfe.
and more grievous unto us, then the bitter pangs of death it self.
cc av-dc j p-acp pno12, cs dt j n2 pp-f n1 pn31 n1.
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Watch therefore and pray, that thou mayest be prepared against this time, and against this iudgement.
Watch Therefore and pray, that thou Mayest be prepared against this time, and against this judgement.
n1 av cc vvb, cst pns21 vm2 vbi vvn p-acp d n1, cc p-acp d n1.
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Wherefore the Lord in mercie, graunt vs a godly and a peaceable passage, and that throgh his desert that dyed for vs, it would please him to mittigate and asswage all these terrorus and feares:
Wherefore the Lord in mercy, grant us a godly and a peaceable passage, and that through his desert that died for us, it would please him to mitigate and assuage all these terrorus and fears:
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and let vs with all speede, approach, to the throne of grace, to finde helpe in time of need.
and let us with all speed, approach, to the throne of grace, to find help in time of need.
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Whereas the wicked which are carelesse in their lifetime, at the poynt of death, and at their last passage out of the world, shalbe so assaulted on euery side, by their owne cōscience condemning them; and the diuell accusing them;
Whereas the wicked which Are careless in their lifetime, At the point of death, and At their last passage out of the world, shall so assaulted on every side, by their own conscience condemning them; and the Devil accusing them;
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and the horrour of euerlasting torments to come, ouerwhelming them;
and the horror of everlasting torments to come, overwhelming them;
cc dt n1 pp-f j n2 pc-acp vvi, vvg pno32;
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that they shall bee driuen to crie out against that iudgement, that hangeth ouer their heads,
that they shall be driven to cry out against that judgement, that hangs over their Heads,
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and wayteth for them at the doore.
and waiteth for them At the door.
cc vvz p-acp pno32 p-acp dt n1.
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Such shall the day of iudgement bee to vs, as is the last day of our life,
Such shall the day of judgement be to us, as is the last day of our life,
d vmb dt n1 pp-f n1 vbb p-acp pno12, c-acp vbz dt ord n1 pp-f po12 n1,
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and looke what the course of our life is, when we are called vnto iudgement, (for after our death, immediately commeth iudgement) and so shall our iudgement be.
and look what the course of our life is, when we Are called unto judgement, (for After our death, immediately comes judgement) and so shall our judgement be.
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Neither are we therefore to thinke, that our last deedes onely shall come to examination: but wee ought to be prepared euery moment, least death doo take vs vnprouided.
Neither Are we Therefore to think, that our last Deeds only shall come to examination: but we ought to be prepared every moment, lest death do take us unprovided.
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For they which in the anguish of death, and in the vpshot of their liues, shalbe found vnready, it is hardly to be thought, that their resurrection shalbe happy.
For they which in the anguish of death, and in the upshot of their lives, shall found unready, it is hardly to be Thought, that their resurrection shall happy.
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And therefore our Sauiour Christ hath said: He that perseuereth, and holdeth out well to the end, he shall be saued.
And Therefore our Saviour christ hath said: He that persevereth, and holds out well to the end, he shall be saved.
cc av po12 n1 np1 vhz vvn: pns31 cst vvz, cc vvz av av p-acp dt n1, pns31 vmb vbi vvn.
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The which that we may do, let vs be prudent Noahs, to build the Arke of a good conscience,
The which that we may do, let us be prudent Noahs, to built the Ark of a good conscience,
dt r-crq cst pns12 vmb vdi, vvb pno12 vbi j npg1, pc-acp vvi dt n1 pp-f dt j n1,
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before the floud of iudgement do ouerflowe: prouident Iosephs, to lay vp the graine of golinesse, in the barns of our harts,
before the flood of judgement do overflow: provident Joseph's, to lay up the grain of golinesse, in the Barns of our hearts,
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before the dearth of mercy shalbe:
before the dearth of mercy shall:
p-acp dt n1 pp-f n1 vmb:
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like vnto painful ants, to prouide the food of the soule, before the winter of iustice do approach:
like unto painful Aunts, to provide the food of the soul, before the winter of Justice do approach:
av-j p-acp j n2, pc-acp vvi dt n1 pp-f dt n1, p-acp dt n1 pp-f n1 vdb vvi:
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tractable patients, to take the preparatiue of repentance, before the pangs of death doo come:
tractable patients, to take the preparative of Repentance, before the pangs of death do come:
j n2, pc-acp vvi dt n1 pp-f n1, p-acp dt n2 pp-f n1 vdi vvi:
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wise virgines, to haue ready the lampe of faith, and the oyle of vertue, before the Bridgrome Christ Iesus shut vp the doores:
wise Virgins, to have ready the lamp of faith, and the oil of virtue, before the Bridegroom christ Iesus shut up the doors:
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good stewards to prouide for the tabernacle of heauen, before we loose the office of this life.
good Stewards to provide for the tabernacle of heaven, before we lose the office of this life.
j n2 pc-acp vvi p-acp dt n1 pp-f n1, c-acp pns12 vvb dt n1 pp-f d n1.
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And let vs not straine curtesie, to see who will go first: but let vs remember, that euery one is to answere for himself; and God hath many messengers.
And let us not strain courtesy, to see who will go First: but let us Remember, that every one is to answer for himself; and God hath many messengers.
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For either sicknesse will come, or age will come: nay death will come suddenly and speedily;
For either sickness will come, or age will come: nay death will come suddenly and speedily;
p-acp d n1 vmb vvi, cc n1 vmb vvi: uh-x n1 vmb vvi av-j cc av-j;
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and after a while we shall rise againe, and the Iudge will come; who will neither be led by fauour or request;
and After a while we shall rise again, and the Judge will come; who will neither be led by favour or request;
cc p-acp dt n1 pns12 vmb vvi av, cc dt n1 vmb vvi; r-crq vmb av-dx vbi vvn p-acp n1 cc n1;
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nor blinded and stopped from proceeding, with bribes and money; nor then will allowe of too late repentance;
nor blinded and stopped from proceeding, with Bribes and money; nor then will allow of too late Repentance;
ccx vvn cc vvn p-acp vvg, p-acp n2 cc n1; ccx av vmb vvi pp-f av j n1;
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because then shall be the time of execution of his iustice.
Because then shall be the time of execution of his Justice.
c-acp av vmb vbi dt n1 pp-f n1 pp-f po31 n1.
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The day of iudgement shall come, in the which, pure harts shall more preuaile then faire words;
The day of judgement shall come, in the which, pure hearts shall more prevail then fair words;
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and a good conscience, then great treasure. And though some may thinke, that that day is far off:
and a good conscience, then great treasure. And though Some may think, that that day is Far off:
cc dt j n1, av j n1. cc cs d vmb vvi, cst d n1 vbz av-j a-acp:
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yet let them be sure, their last time will come on apace, and wee knowe not how soone that houre shalbe,
yet let them be sure, their last time will come on apace, and we know not how soon that hour shall,
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and when God wil appoint the time.
and when God will appoint the time.
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Good it were, and most happy for vs, if euery one of vs were so affected and so prepared,
Good it were, and most happy for us, if every one of us were so affected and so prepared,
j pn31 vbdr, cc av-ds j p-acp pno12, cs d crd pp-f pno12 vbdr av vvn cc av vvn,
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as it is reported of a holy father S. Ierome, whose words were these (euen the declaration of his heart:
as it is reported of a holy father S. Jerome, whose words were these (even the declaration of his heart:
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For out of the heart, & out of the abundance thereof, the mouth speaketh) Whether I eate sath he, or drinke, or whatsoeuer I do, me think I heare this sound alwayes in my eares:
For out of the heart, & out of the abundance thereof, the Mouth speaks) Whither I eat Sath he, or drink, or whatsoever I do, me think I hear this found always in my ears:
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Arise ye dead and come to iudgement: Arise ye dead and come to iudgement. Let vs follow his example, confirmed by the Apostles counsell:Arise you dead and come to judgement: Arise you dead and come to judgement. Let us follow his Exampl, confirmed by the Apostles counsel:
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Watch and pray withall perseuerance, that wee may keepe the garment of innocencie, and labour the worke of God, in the day of this life.Watch and pray withal perseverance, that we may keep the garment of innocence, and labour the work of God, in the day of this life.
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Wherefore seeing that day shall bee comfortable to the godly, which shalbe fearefull to the wicked:
Wherefore seeing that day shall be comfortable to the godly, which shall fearful to the wicked:
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let vs endeuour before this iudgement come, to be among the godly and the righteous:
let us endeavour before this judgement come, to be among the godly and the righteous:
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and that our cōsciences may cleare vs so wel, that wee may feele within our selues, a desire of this second comming of Christ, rather then any trēbling at the remembrāce of it.
and that our Consciences may clear us so well, that we may feel within our selves, a desire of this second coming of christ, rather then any trembling At the remembrance of it.
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The which let it not be done by any fained flattery of our selues, but in sinceritie & truth:
The which let it not be done by any feigned flattery of our selves, but in sincerity & truth:
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knowing this assuredly, that whosoeuer shal not be found written in the booke of life, shalbe cast into the lake of fire:
knowing this assuredly, that whosoever shall not be found written in the book of life, shall cast into the lake of fire:
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where their portion shalbe nothing else but weeping & gnashing of teeth. That wee may not bee caught in the flaming fire, rendring vengeance:
where their portion shall nothing Else but weeping & gnashing of teeth. That we may not be caught in the flaming fire, rendering vengeance:
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but that we may be placed in the heauenly Ierusalem, and reckoned amōg the saints of God:
but that we may be placed in the heavenly Ierusalem, and reckoned among the Saints of God:
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that the day of iudgement may not be a day of eternall condemnation vnto vs,
that the day of judgement may not be a day of Eternal condemnation unto us,
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but euen the perfection of our saluation and redemption, and the beginning of all ioy & comfort.
but even the perfection of our salvation and redemption, and the beginning of all joy & Comfort.
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While we liue here in this world, let vs be alwayes ready, by spending the time well.
While we live Here in this world, let us be always ready, by spending the time well.
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For as we sowe, so shall we reape. As the holy Apostle doth put vs in minde. Gal. 6.7.8. Bee not deceiued, God is not mocked.
For as we sow, so shall we reap. As the holy Apostle does put us in mind. Gal. 6.7.8. be not deceived, God is not mocked.
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For he that soweth to the flesh, by practising the workes of the flesh, shall therefore reape corruption: or rather as if he had said, condemnation.For he that Soweth to the Flesh, by practising the works of the Flesh, shall Therefore reap corruption: or rather as if he had said, condemnation.
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But he that soweth to the spirit, by mortifying the deeds of the flesh, by the good motions of Gods spirit, shall there hence reape euerlasting life.But he that Soweth to the Spirit, by mortifying the Deeds of the Flesh, by the good motions of God's Spirit, shall there hence reap everlasting life.
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Which sentence I pray God print in all our hearts, and so graciously prepare vs vnto the day of iudgement.
Which sentence I pray God print in all our hearts, and so graciously prepare us unto the day of judgement.
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Now the very God of peace keepe vs in all well doing, and in all good workes, to do his will, working in vs, that which is pleasant in his sight, through Iesus Christ, to whom be praise for euermore. Amen. 2. Pet. 36. The world that then was, perished, ouerflowed with water. 2. Pet. 3.7.
Now the very God of peace keep us in all well doing, and in all good works, to do his will, working in us, that which is pleasant in his sighed, through Iesus christ, to whom be praise for evermore. Amen. 2. Pet. 36. The world that then was, perished, overflowed with water. 2. Pet. 3.7.
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But the heauens and earth which are now, are kept by the same word in store,
But the heavens and earth which Are now, Are kept by the same word in store,
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and reserued vnto fire, against the day of iudgement, and of the destruction of vngodly men. vers.
and reserved unto fire, against the day of judgement, and of the destruction of ungodly men. vers.
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9. The Lord is not slack but patient, vers.9. The Lord is not slack but patient, vers.
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10. Howbeit the day of the Lord will come as a theefe in the night, in the which, the heauens shall passe away with a noyse,10. Howbeit the day of the Lord will come as a thief in the night, in the which, the heavens shall pass away with a noise,
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and the elements shall melt with heate, and the earth with the workes therein, shall be burnt vp.
and the elements shall melt with heat, and the earth with the works therein, shall be burned up.
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Seeing therefore that all these things must be dissolued, what manner persons ought ye to be, in holy conuersation and godlynesse:
Seeing Therefore that all these things must be dissolved, what manner Persons ought you to be, in holy Conversation and godliness:
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Looking for, and hasting vnto the comming of the day of God, by the which, the heauens being on fire, shalbe dissolued? But we looke for new heauens,
Looking for, and hasting unto the coming of the day of God, by the which, the heavens being on fire, shall dissolved? But we look for new heavens,
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and a new earth, according to his promise, wherein dwelleth righteousnesse.
and a new earth, according to his promise, wherein dwells righteousness.
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Wherefore beloued, since ye looke for such things, be diligent, that ye may be found of him in peace, without spot, and blamelesse.
Wherefore Beloved, since you look for such things, be diligent, that you may be found of him in peace, without spot, and blameless.
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And suppose, that the long suffering of our Lord, is saluation. 1. Pet. 4.7. Now the end of all things is at hand.
And suppose, that the long suffering of our Lord, is salvation. 1. Pet. 4.7. Now the end of all things is At hand.
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Be ye therefore sober and watching in prayer. Luk. 21.34.
Be you Therefore Sobrium and watching in prayer. Luk. 21.34.
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Take heed to your selues, least at any time your hearts be oppressed with surfetting and drunkennesse, and cares of this life:
Take heed to your selves, lest At any time your hearts be oppressed with surfeiting and Drunkenness, and Cares of this life:
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and least that day come on you at vnawares.
and lest that day come on you At unawares.
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For as a snare shall it come on all them, that dwell on the face of the whole earth.
For as a snare shall it come on all them, that dwell on the face of the Whole earth.
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Watch therefore and pray continually, that ye may be counted worthy to escape all these things that shall come to passe,
Watch Therefore and pray continually, that you may be counted worthy to escape all these things that shall come to pass,
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and that ye may stand before the Sonne of man. Arise ye dead, and come to iudgement.
and that you may stand before the Son of man. Arise you dead, and come to judgement.
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The end of the first Treatise.
The end of the First Treatise.
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A TREATISE OF the Ioyes of Heauen. 1. Cor. 2.9. But as it is written.
A TREATISE OF the Joys of Heaven. 1. Cor. 2.9. But as it is written.
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The things which eye hath not seene, neither eare hath heard, neither came into mans heart, are;
The things which eye hath not seen, neither ear hath herd, neither Come into men heart, Are;
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which God hath prepared for them that loue him.
which God hath prepared for them that love him.
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IF the holy Apostle S. Paul, being taken vp into Paradice, heard such words which cannot bee spoken,
IF the holy Apostle S. Paul, being taken up into Paradise, herd such words which cannot be spoken,
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and are not possible for man to vtter, as he testifieth of himselfe, 2. Cor. 12.3.
and Are not possible for man to utter, as he Testifieth of himself, 2. Cor. 12.3.
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How should I take vpon mee, to shewe you those Ioyes, which neither eye hath scene,
How should I take upon me, to show you those Joys, which neither eye hath scene,
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nor eare hath heard, nor euer entred into the heart of man.
nor ear hath herd, nor ever entered into the heart of man.
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Herein I know mens mindes wil run vpon needlesse curiosities, which is no part of my dutie to satisfie:
Herein I know men's minds will run upon needless curiosities, which is no part of my duty to satisfy:
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as also to shew you mine owne deuices and imaginations, were a thing to set forth my owne folly.
as also to show you mine own devices and Imaginations, were a thing to Set forth my own folly.
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But so far forth as mans reason may search, but there we must stay, for mans reason in spirituall affaires, is altogether foolishnesse:
But so Far forth as men reason may search, but there we must stay, for men reason in spiritual affairs, is altogether foolishness:
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nay rather so far forth as Gods word doth instruct vs, we may be desirous to learne;
nay rather so Far forth as God's word does instruct us, we may be desirous to Learn;
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as also to be content, although many things bee hid from vs. Let it therefore be sufficient vnto vs,
as also to be content, although many things be hid from us Let it Therefore be sufficient unto us,
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if wee may haue but a taste of those Ioyes, and that it pleaseth God in a measure to graunt vs some knowledge of them.
if we may have but a taste of those Joys, and that it Pleases God in a measure to grant us Some knowledge of them.
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Adam beeing in the earthly paradice, knewe not all the secrets and commodities thereof:Adam being in the earthly paradise, knew not all the secrets and commodities thereof:
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and how shall wee thinke to attaine to the full knowledge of heauenly Paradice? But seeing God doth graunt vs the vnderstanding of these matters but after a sort, he doth it for our good;
and how shall we think to attain to the full knowledge of heavenly Paradise? But seeing God does grant us the understanding of these matters but After a sort, he does it for our good;
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that seeing those ioyes that we can conceiue, are surpassing excellent, and yet the heauenly ioyes do surmount our cōceits, by many degrees further, we might the more be drawne in loue with God himselfe, who hath ordained such rare, vnspeakeable, incomprehensible,
that seeing those Joys that we can conceive, Are surpassing excellent, and yet the heavenly Joys do surmount our conceits, by many Degrees further, we might the more be drawn in love with God himself, who hath ordained such rare, unspeakable, incomprehensible,
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and endlesse excellencies, for them that loue him, and liue in his obedience.
and endless excellencies, for them that love him, and live in his Obedience.
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As also considering our own great vnworthinesse, we might with the Prophet Dauid breake foorth into the praises of God, 14.4.3. and say;
As also considering our own great unworthiness, we might with the Prophet David break forth into the praises of God, 14.4.3. and say;
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Lord what is man that thou hast such respect vnto him: Lord what is man that thou hast such respect unto him:
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or the sonne of man, that thou so regardest him? Now as the Prophets doo stir vp the peoples mindes, to serue and honor God, by setting before them the temporal blessings of this life;or the son of man, that thou so regardest him? Now as the prophets do stir up the peoples minds, to serve and honour God, by setting before them the temporal blessings of this life;
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and thereby giuing them an earnest of greater blessings to come: so is the happie estate of euerlasting life, described vnto vs, by such earthly comparisons,
and thereby giving them an earnest of greater blessings to come: so is the happy estate of everlasting life, described unto us, by such earthly comparisons,
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as our natural capacitie can conceiue.
as our natural capacity can conceive.
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That we beholding in minde and contemplation, those wonderfull Ioyes, which we can conceiue, we may grow into admiration of those heauenly and incredible excellencies, which are altogether past our conceit,
That we beholding in mind and contemplation, those wonderful Joys, which we can conceive, we may grow into admiration of those heavenly and incredible excellencies, which Are altogether passed our conceit,
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and farre beyond our reach and vnderstanding.
and Far beyond our reach and understanding.
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For as spiritual blessings do far surpasse corporall blessings, so heauenly ioyes do far exceed al earthly glory.
For as spiritual blessings do Far surpass corporal blessings, so heavenly Joys do Far exceed all earthly glory.
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Yea and these stately secrets of an other life, are so much hidden from flesh and bloud, that all the learning of the wise men of the world, can come nothing neare them.
Yea and these stately secrets of an other life, Are so much hidden from Flesh and blood, that all the learning of the wise men of the world, can come nothing near them.
uh cc d j n2-jn pp-f dt j-jn n1, vbr av av-d vvn p-acp n1 cc n1, cst d dt n1 pp-f dt j n2 pp-f dt n1, vmb vvi pix j pno32.
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That in this case they may truly say with the Astrologers of King Nabuchadnezzer, Dan. 2. It is a rare thing,
That in this case they may truly say with the Astrologers of King Nebuchadnezzar, Dan. 2. It is a rare thing,
cst p-acp d n1 pns32 vmb av-j vvi p-acp dt n2 pp-f n1 np1, np1 crd pn31 vbz dt j n1,
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931
and there is no other that can declare them but God himselfe, whose dwelling is not with flesh. and there is no other that can declare them but God himself, whose Dwelling is not with Flesh.
cc pc-acp vbz dx n-jn cst vmb vvi pno32 p-acp np1 px31, rg-crq n1 vbz xx p-acp n1.
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932
But let vs a little behold what flesh and bloud hath set downe, concerning these ioyes of heauen. But let us a little behold what Flesh and blood hath Set down, Concerning these Joys of heaven.
p-acp vvb pno12 dt j vvi r-crq n1 cc n1 vhz vvn a-acp, vvg d n2 pp-f n1.
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933
In the Turkish Alcoran, that is a booke which they vse in stead of a Bible, which Booke Mahomet their Prophet left vnto them,
In the Turkish Alcorani, that is a book which they use in stead of a bible, which Book Mahomet their Prophet left unto them,
p-acp dt jp np1, cst vbz dt n1 r-crq pns32 vvb p-acp n1 pp-f dt n1, r-crq n1 np1 po32 n1 vvn p-acp pno32,
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as the learned haue searched out: thus the ioyes of heauen are set downe. Their Prophet promiseth them, garments of silke, of all sorts of colours; bracelets of gold and amber:
as the learned have searched out: thus the Joys of heaven Are Set down. Their Prophet promises them, garments of silk, of all sorts of colours; bracelets of gold and amber:
c-acp dt j vhb vvn av: av dt n2 pp-f n1 vbr vvn a-acp. po32 n1 vvz pno32, n2 pp-f n1, pp-f d n2 pp-f n2; n2 pp-f n1 cc n1:
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parlours and banquetting houses vpon flouds and riuers; vessels of gold and siluer, Angels seruing thē; bringing in gold, milk; in siluer, wine;
parlours and banqueting houses upon floods and Rivers; vessels of gold and silver, Angels serving them; bringing in gold, milk; in silver, wine;
n2 cc vvg n2 p-acp n2 cc n2; n2 pp-f n1 cc n1, n2 vvg pno32; vvg p-acp n1, n1; p-acp n1, n1;
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lodgings furnished, cushens, pillows and downe beds: most bewtifull women to accompany them: gardens and orchards, with harbors, fountains, springs, and all manner of pleasant fruits:
lodgings furnished, cushens, pillows and down Beds: most beautiful women to accompany them: gardens and orchards, with harbors, fountains, springs, and all manner of pleasant fruits:
n2 vvn, n2, n2 cc p-acp n2: av-ds j n2 p-acp vvi pno32: n2 cc n2, p-acp n2, n2, n2, cc d n1 pp-f j n2:
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937
riuers of milk, honey, and spiced wine: all manner of sweet odours, perfumes, & fragrant sents:
Rivers of milk, honey, and spiced wine: all manner of sweet odours, perfumes, & fragrant sents:
n2 pp-f n1, n1, cc j-vvn n1: d n1 pp-f j n2, n2, cc j n2:
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938
and to be short, whatsoeuer the flesh shall desire to eate. Thus fleshly people, haue a fleshly religion, and a fleshly paradice to inhabit:
and to be short, whatsoever the Flesh shall desire to eat. Thus fleshly people, have a fleshly Religion, and a fleshly paradise to inhabit:
cc pc-acp vbi j, r-crq dt n1 vmb vvi pc-acp vvi. av j n1, vhb dt j n1, cc dt j n1 pc-acp vvi:
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939
and sensual men, haue imagined the ioyes the heauen, according to their sensual delights:
and sensual men, have imagined the Joys the heaven, according to their sensual delights:
cc j n2, vhb vvn dt n2 dt n1, vvg p-acp po32 j n2:
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& yet to them that haue any sence and reason, it canot chuse, but seeme to end all in a fable.
& yet to them that have any sense and reason, it canot choose, but seem to end all in a fable.
cc av p-acp pno32 cst vhb d n1 cc n1, pn31 vmbx vvi, cc-acp vvb pc-acp vvi d p-acp dt n1.
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941
These ioyes are seene in Princes courts: these ioyes are seene in the Turkissh kingdome: but the ioyes of heauen are such, that no eye hath euer seene them.
These Joys Are seen in Princes Courts: these Joys Are seen in the Turkish Kingdom: but the Joys of heaven Are such, that no eye hath ever seen them.
np1 n2 vbr vvn p-acp ng1 n2: d n2 vbr vvn p-acp dt jp n1: cc-acp dt n2 pp-f n1 vbr d, cst dx n1 vhz av vvn pno32.
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942
But to leaue these deceiued Turkes, to their false and fained ioyes, let vs consider what other haue imagined, not much vnlike to this.
But to leave these deceived Turkes, to their false and feigned Joys, let us Consider what other have imagined, not much unlike to this.
p-acp pc-acp vvi d vvn np2, p-acp po32 j cc j-vvn n2, vvb pno12 vvi r-crq j-jn vhb vvn, xx av-d j-u p-acp d.
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Which is expressed by way of cōparison, of a poore mans miserable estate, suddenly changed, into most vnlooked for happinesse;
Which is expressed by Way of comparison, of a poor men miserable estate, suddenly changed, into most unlooked for happiness;
r-crq vbz vvn p-acp n1 pp-f n1, pp-f dt j ng1 j n1, av-j vvn, p-acp ds j p-acp n1;
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944
whereby the ioyes of an other life may appeare, by the miseries of this life.
whereby the Joys of an other life may appear, by the misery's of this life.
c-crq dt n2 pp-f dt j-jn n1 vmb vvi, p-acp dt n2 pp-f d n1.
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945
As if a poore man that were out of his way, wandring alone vpon the mountaines, in the midst of a darke and tempestuous night, farre from company, destitute of money, beaten with raine, terrified with thunder, stiffe with colde, wearied out with labour, almost famished with hunger and thirst,
As if a poor man that were out of his Way, wandering alone upon the Mountains, in the midst of a dark and tempestuous night, Far from company, destitute of money, beaten with rain, terrified with thunder, stiff with cold, wearied out with labour, almost famished with hunger and thirst,
p-acp cs dt j n1 cst vbdr av pp-f po31 n1, j-vvg j p-acp dt n2, p-acp dt n1 pp-f dt j cc j n1, av-j p-acp n1, j pp-f n1, vvn p-acp n1, vvn p-acp n1, av-j p-acp j-jn, vvn av p-acp n1, av vvn p-acp n1 cc n1,
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and neare brought vnto dispaire, with multitude of miseries;
and near brought unto despair, with multitude of misery's;
cc av-j vvn p-acp n1, p-acp n1 pp-f n2;
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947
shuld vpon the suddain, and in the twinckling of an eye, be placed in a goodly large,
should upon the sudden, and in the twinkling of an eye, be placed in a goodly large,
vmd p-acp dt j, cc p-acp dt n-vvg pp-f dt n1, vbb vvn p-acp dt j j,
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948
and rich pallace, furnished with all kind of cleare lights, warme fire, sweet smels, daintie meates, soft beds, pleasant musicke, fine apparell,
and rich palace, furnished with all kind of clear lights, warm fire, sweet smells, dainty Meats, soft Beds, pleasant music, fine apparel,
cc j n1, vvn p-acp d n1 pp-f j n2, j n1, j n2, j n2, j n2, j n1, j n1,
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949
and honorable company, all prepared for him, and attēding his cōming, to serue him, to honor him,
and honourable company, all prepared for him, and attending his coming, to serve him, to honour him,
cc j n1, d vvn p-acp pno31, cc vvg po31 n-vvg, pc-acp vvi pno31, pc-acp vvi pno31,
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950
and to annoynt & crown him a king for euer. Behold yt miseries of this life, & the Ioyes of an other;
and to anoint & crown him a King for ever. Behold that misery's of this life, & the Joys of an other;
cc pc-acp vvi cc vvi pno31 dt n1 c-acp av. vvb pn31 n2 pp-f d n1, cc dt n2 pp-f dt n-jn;
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951
yet is this but an imagination, and the wit and wisedome of man, can deuice a great deale more:
yet is this but an imagination, and the wit and Wisdom of man, can device a great deal more:
av vbz d p-acp dt n1, cc dt n1 cc n1 pp-f n1, vmb n1 dt j n1 dc:
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952
and yet all are farre inferiour in degree, to those true ioyes, that hereafter shall be found.
and yet all Are Far inferior in degree, to those true Joys, that hereafter shall be found.
cc av d vbr av-j j-jn p-acp n1, p-acp d j n2, cst av vmb vbi vvn.
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953
See how the inuētiōs of mē, blinded with their naturall conceits, run all vpon outward comforts,
See how the Inventions of men, blinded with their natural conceits, run all upon outward comforts,
vvb c-crq dt n2 pp-f n2, vvn p-acp po32 j n2, vvb d p-acp j n2,
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954
and sensuall ioyes, all for the body, and as for the soule, that is not once remembred.
and sensual Joys, all for the body, and as for the soul, that is not once remembered.
cc j n2, d c-acp dt n1, cc c-acp p-acp dt n1, cst vbz xx a-acp vvn.
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955
Now from the deuice•, inuentions, and imaginations of men, all which come nothing neare, to the effect of this matter, let vs now come to the Reuelation of the Scripture,
Now from the deuice•, Inventions, and Imaginations of men, all which come nothing near, to the Effect of this matter, let us now come to the Revelation of the Scripture,
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956
and if any where this blessed estate be to be found, we shall read it in the Booke of the Reuelation.
and if any where this blessed estate be to be found, we shall read it in the Book of the Revelation.
cc cs d c-crq d j-vvn n1 vbb pc-acp vbi vvn, pns12 vmb vvi pn31 p-acp dt n1 pp-f dt n1.
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957
Wherein although many things bee hard and intricate, and passing mans vnderstanding, yet is this matter liuely described after a measure,
Wherein although many things be hard and intricate, and passing men understanding, yet is this matter lively described After a measure,
c-crq cs d n2 vbb j cc j, cc vvg ng1 n1, av vbz d n1 av-j vvn p-acp dt n1,
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958
and in a sort, vnder the name of the citie of God, and the heauenly Ierusalē. And strāge it is, that those matters, that neither eye hath seene,
and in a sort, under the name of the City of God, and the heavenly Ierusalē. And strange it is, that those matters, that neither eye hath seen,
cc p-acp dt n1, p-acp dt n1 pp-f dt n1 pp-f np1, cc dt j np1. cc j pn31 vbz, cst d n2, cst dx n1 vhz vvn,
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959
nor eare hath heard, nor euer entred into the heart of man, should so much bee opened and reuealed, as there we may read. Reue. 21.
nor ear hath herd, nor ever entered into the heart of man, should so much be opened and revealed, as there we may read. Reue. 21.
ccx n1 vhz vvn, ccx av vvd p-acp dt n1 pp-f n1, vmd av av-d vbi vvn cc vvn, c-acp a-acp pns12 vmb vvi. np1 crd
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960
First thē let vs speak cōcerning the place, then concerning the commodities therto appertaining. The place is heauenly Ierusalem: the citie of God, the land of the elect:
First them let us speak Concerning the place, then Concerning the commodities thereto appertaining. The place is heavenly Ierusalem: the City of God, the land of the elect:
ord pno32 vvb pno12 vvi vvg dt n1, av vvg dt n2 av vvg. dt n1 vbz j np1: dt n1 pp-f np1, dt n1 pp-f dt j-vvn:
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which the Apostle describeth after this sort.
which the Apostle Describeth After this sort.
r-crq dt n1 vvz p-acp d n1.
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And I Iohn saith he, sawe the holy citie, new Ierusalem, come downe from God, out of heauen, prepared as a bride, trimmed for her husband.
And I John Says he, saw the holy City, new Ierusalem, come down from God, out of heaven, prepared as a bride, trimmed for her husband.
cc pns11 np1 vvz pns31, vvd dt j n1, j np1, vvb a-acp p-acp np1, av pp-f n1, vvn p-acp dt n1, vvn p-acp po31 n1.
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963
Whereof the Prophet Isay speaketh in the person of God, Chap. 65.17.
Whereof the Prophet Saiah speaks in the person of God, Chap. 65.17.
c-crq dt n1 np1 vvz p-acp dt n1 pp-f np1, np1 crd.
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964
For loe ▪ I will create new heauens, and a new earth, and the former shall not be remembred, nor come into minde. For lo ▪ I will create new heavens, and a new earth, and the former shall not be remembered, nor come into mind.
p-acp uh ▪ pns11 vmb vvi j n2, cc dt j n1, cc dt j vmb xx vbi vvn, ccx vvi p-acp n1.
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965
But bee you glad and reioyce for euer, in the things that I shall create.
But be you glad and rejoice for ever, in the things that I shall create.
cc-acp vbb pn22 j cc vvi p-acp av, p-acp dt n2 cst pns11 vmb vvi.
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966
For I, behold, I will create Ierusalem, as a reioycing, and her people as a ioy.
For I, behold, I will create Ierusalem, as a rejoicing, and her people as a joy.
p-acp pns11, vvb, pns11 vmb vvi np1, p-acp dt vvg, cc po31 n1 p-acp dt n1.
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967
And I will reioyce in Ierusalem, and ioy in my people, and the voyce of weeping shall be no more heard in her, nor the voyce of crying. And I will rejoice in Ierusalem, and joy in my people, and the voice of weeping shall be no more herd in her, nor the voice of crying.
cc pns11 vmb vvi p-acp np1, cc n1 p-acp po11 n1, cc dt n1 pp-f j-vvg vmb vbi dx av-dc vvn p-acp pno31, ccx dt n1 pp-f vvg.
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Likewise in the Epistle to the Heb. 12.22. we may behold the blessed estate of those that shall enioy the life to come.
Likewise in the Epistle to the Hebrew 12.22. we may behold the blessed estate of those that shall enjoy the life to come.
av p-acp dt n1 p-acp dt np1 crd. pns12 vmb vvi dt j-vvn n1 pp-f d cst vmb vvi dt n1 pc-acp vvi.
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969
Ye are come to the mount Sion, and to the Citie of the liuing God, the celestiall Ierusalem, and to the company of innumerable Angels: You Are come to the mount Sion, and to the city of the living God, the celestial Ierusalem, and to the company of innumerable Angels:
pn22 vbr vvn p-acp dt n1 np1, cc p-acp dt n1 pp-f dt j-vvg np1, dt j np1, cc p-acp dt n1 pp-f j n2:
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970
and to the congregation of the first borne, which are written in heauen, and to God the Iudge of all,
and to the congregation of the First born, which Are written in heaven, and to God the Judge of all,
cc p-acp dt n1 pp-f dt ord vvn, r-crq vbr vvn p-acp n1, cc p-acp np1 dt n1 pp-f d,
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and to the spirits of iust and perfect men, and to Iesus the mediator of the new testament. and to the spirits of just and perfect men, and to Iesus the Mediator of the new Testament.
cc p-acp dt n2 pp-f j cc j n2, cc p-acp np1 dt n1 pp-f dt j n1.
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And how this heauenly Citie, and new Ierusalem is described, we may read it notably set downe in the Reue. 21. Where by diuers earthly similitudes, the glory thereof is shadowed:
And how this heavenly city, and new Ierusalem is described, we may read it notably Set down in the Reue. 21. Where by diverse earthly Similitudes, the glory thereof is shadowed:
cc c-crq d j n1, cc j np1 vbz vvn, pns12 vmb vvi pn31 av-j vvn a-acp p-acp dt np1 crd c-crq p-acp j j n2, dt n1 av vbz vvn:
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973
setting foorth the same by those things, which make earthly Cities famous and admirable: as the compasse and height of the walles, and stately building:
setting forth the same by those things, which make earthly Cities famous and admirable: as the compass and height of the walls, and stately building:
vvg av dt d p-acp d n2, r-crq vvb j n2 j cc j: c-acp dt n1 cc n1 pp-f dt n2, cc j n-vvg:
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the gorgious furniture thereof, Iewels, and precious stones, pleasant riuers, and the tree of life in the midst thereof: no night in the Citie.
the gorgeous furniture thereof, Jewels, and precious stones, pleasant Rivers, and the tree of life in the midst thereof: no night in the city.
dt j n1 av, n2, cc j n2, j n2, cc dt n1 pp-f n1 p-acp dt n1 av: dx n1 p-acp dt n1.
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But let vs behold the order and frame of this citie, as we may read in the aforesaid 21. chap. of the Reuelation, whither still I referre you.
But let us behold the order and frame of this City, as we may read in the aforesaid 21. chap. of the Revelation, whither still I refer you.
cc-acp vvb pno12 vvi dt n1 cc n1 pp-f d n1, c-acp pns12 vmb vvi p-acp dt j crd n1 pp-f dt n1, c-crq av pns11 vvb pn22.
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The matter declared is as followeth, beginning at the 12. verse of the Chapter.
The matter declared is as follows, beginning At the 12. verse of the Chapter.
dt n1 vvn vbz p-acp vvz, vvg p-acp dt crd n1 pp-f dt n1.
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This Citie Ierusalem had a great wall, and a high, and had twelue gates, and at the gates twelue Angels, This city Ierusalem had a great wall, and a high, and had twelue gates, and At the gates twelue Angels,
d n1 np1 vhd dt j n1, cc dt j, cc vhd crd n2, cc p-acp dt n2 crd n2,
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978
and the names written, which are the twelue Tribes of the children of Israel. On the East part, there were three gates:
and the names written, which Are the twelue Tribes of the children of Israel. On the East part, there were three gates:
cc dt n2 vvn, r-crq vbr dt crd n2 pp-f dt n2 pp-f np1. p-acp dt n1 n1, pc-acp vbdr crd n2:
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and on the North side, three gates: and on the South side, three gates: and on the West side, three gates.
and on the North side, three gates: and on the South side, three gates: and on the West side, three gates.
cc p-acp dt n1 n1, crd n2: cc p-acp dt n1 n1, crd n2: cc p-acp dt n1 n1, crd n2.
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980
And the wall of the Citie had twelue foundations, and in them, the names of the lambes, 12. Apostles. And the citie lay foure square,
And the wall of the city had twelue foundations, and in them, the names of the Lambs, 12. Apostles. And the City lay foure square,
cc dt n1 pp-f dt n1 vhd crd n2, cc p-acp pno32, dt n2 pp-f dt n2, crd np1. cc dt n1 vvd crd n-jn,
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981
and the length is as large as the bredth of it: and the length and the breadth and the height of it, are equall.
and the length is as large as the breadth of it: and the length and the breadth and the height of it, Are equal.
cc dt n1 vbz a-acp j c-acp dt n1 pp-f pn31: cc dt n1 cc dt n1 cc dt n1 pp-f pn31, vbr j-jn.
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And the building of the wall of it, was of Iasper:
And the building of the wall of it, was of Iasper:
cc dt n-vvg pp-f dt n1 pp-f pn31, vbds pp-f np1:
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983
and the foundations of the wall of the Citie, were garnished with all maner of precious stones. and the foundations of the wall of the city, were garnished with all manner of precious stones.
cc dt n2 pp-f dt n1 pp-f dt n1, vbdr vvn p-acp d n1 pp-f j n2.
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984
And the twelue gates were 12. pearles, and euery gate is of one pearle, and the streete of the citie is pure gold, as shining glasse.
And the twelue gates were 12. Pearls, and every gate is of one pearl, and the street of the City is pure gold, as shining glass.
cc dt crd n2 vbdr crd n2, cc d n1 vbz pp-f crd n1, cc dt n1 pp-f dt n1 vbz j n1, c-acp j-vvg n1.
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The names of the precious stones are further there recited. You see in these words, how glorious this citie of God is: the walles of Iasper: the foundations, of precious stones: the gates of Pearles: the pauement of pure gold.
The names of the precious stones Are further there recited. You see in these words, how glorious this City of God is: the walls of Iasper: the foundations, of precious stones: the gates of Pearls: the pavement of pure gold.
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986
And if the walles, streetes, and gates bee such, how much more ioyfull, comfortable, and incredible, are those things within the citie? for wee must perswade our selues, that there are many hidden treasures,
And if the walls, streets, and gates be such, how much more joyful, comfortable, and incredible, Are those things within the City? for we must persuade our selves, that there Are many hidden treasures,
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and matters of farre more account. Many things spoken of the outward place, but those things which are within are vnsearchable.
and matters of Far more account. Many things spoken of the outward place, but those things which Are within Are unsearchable.
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According to that we read, Reue. 2.17. To him that ouercommeth, will I giue to eate of the Manna that is hid,
According to that we read, Reue. 2.17. To him that Overcometh, will I give to eat of the Manna that is hid,
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and will giue him a white stone, and in the stone, a new name written: which no man knoweth, sauing he that receiueth it.
and will give him a white stone, and in the stone, a new name written: which no man Knoweth, Saving he that receiveth it.
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So secret and hidden are the things within the citie. This Ierusalē is also called a kingdome, Luk. 22.29.
So secret and hidden Are the things within the City. This Ierusalē is also called a Kingdom, Luk. 22.29.
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Therefore saith Christ, I appoynt to you a kingdome, as my father hath appointed vnto me, that ye may eate and drinke at my table, in my kingdome, Therefore Says christ, I appoint to you a Kingdom, as my father hath appointed unto me, that you may eat and drink At my table, in my Kingdom,
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and sit on seates, and iudge the 12. Tribes of Israel.and fit on seats, and judge the 12. Tribes of Israel.
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And to cōfort the godly in all wants, distresses, and necessities in this world, Christ saith vnto them, Luk. 12.31.
And to Comfort the godly in all Wants, Distresses, and necessities in this world, christ Says unto them, Luk. 12.31.
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Feare not litle flocke, for it is your fathers pleasure to giue you the kingdome, fear not little flock, for it is your Father's pleasure to give you the Kingdom,
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and what greater preferment can they looke for? Yea, which is more, that which but one can haue in a Realme, here euery one shall be as a king.and what greater preferment can they look for? Yea, which is more, that which but one can have in a Realm, Here every one shall be as a King.
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Else how should it be true, which wee read, Reue. 3.11. Behold, I come shortly, hold that which thou hast, that no man take thy crowne.
Else how should it be true, which we read, Reue. 3.11. Behold, I come shortly, hold that which thou hast, that no man take thy crown.
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And that which the Apostle speaketh of himself, 2. Tim. 4.7. I haue fought a good fight, and haue finished my course.
And that which the Apostle speaks of himself, 2. Tim. 4.7. I have fought a good fight, and have finished my course.
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For henceforth is laid vp for me, the crowne of righteousnesse. And the 24. Elders cast down their crowns before the throne of God. Reue. 4.10. Earthly Princes want no worldly ioyes:For henceforth is laid up for me, the crown of righteousness. And the 24. Elders cast down their crowns before the throne of God. Reue. 4.10. Earthly Princes want no worldly Joys:
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and they that weare crowns in heauen, shall far more abound in all happinesse.
and they that wear crowns in heaven, shall Far more abound in all happiness.
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Those ioies which are highest on earth, are of least account in heauen, for all shall be crowned.
Those Joys which Are highest on earth, Are of least account in heaven, for all shall be crowned.
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According to the speech of the Apostle. 2. Tim. 4. Henceforth is laid vp for me the crowne of righteousnesse, which the Lord the righteous iudge shall giue, not to mee onely,
According to the speech of the Apostle. 2. Tim. 4. Henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give, not to me only,
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but vnto all them also that loue his appearing. but unto all them also that love his appearing.
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The place of Ierusalem, where God would be worshipped, which was in king Salomons time, is now there, which we do call the holy land, which in times past, was so famous, that all nations had recourse thither.
The place of Ierusalem, where God would be worshipped, which was in King Solomon's time, is now there, which we do call the holy land, which in times past, was so famous, that all Nations had recourse thither.
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And because of Gods worship and seruice, and his manifold gracious blessings, powred vpon that place,
And Because of God's worship and service, and his manifold gracious blessings, poured upon that place,
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therefore is the kingdome of heauen compared to this, and called the new Ierusalem.
Therefore is the Kingdom of heaven compared to this, and called the new Ierusalem.
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Likewise also Canaan, that plentifull land, which flowed with milke and honey, which was the land that was promised to the people of Israel, is compared to this heauenly habitation.
Likewise also Canaan, that plentiful land, which flowed with milk and honey, which was the land that was promised to the people of Israel, is compared to this heavenly habitation.
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But as many dyed short of it, and neuer entred into the land of Canaan, some for murmuring, some for whoredome, some for idolatrie, some for one offence, some for an other:
But as many died short of it, and never entered into the land of Canaan, Some for murmuring, Some for whoredom, Some for idolatry, Some for one offence, Some for an other:
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So although wee heare of the ioyes of heauen, and of this new Cittie, and many would enter therein,
So although we hear of the Joys of heaven, and of this new city, and many would enter therein,
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yet for their manifold offences in this time of our life, in this time of our triall, many are debarred from thence,
yet for their manifold offences in this time of our life, in this time of our trial, many Are debarred from thence,
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and fewe there are, that are made the citizens of heauen. Thus much for the place: now for the commodities.
and few there Are, that Are made the Citizens of heaven. Thus much for the place: now for the commodities.
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The commodities which belong to this heauenly Ierusalem, are first concerning the soule, beeing the principall part of man. Secondarily, as touching the body: The commodities which belong to this heavenly Ierusalem, Are First Concerning the soul, being the principal part of man. Secondarily, as touching the body:
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for the body beeing ioyned vnto the soule, shalbe partaker of this inestimable happinesse: that both in body and in soule, the whole man may receiue his full perfection.
for the body being joined unto the soul, shall partaker of this inestimable happiness: that both in body and in soul, the Whole man may receive his full perfection.
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And whereas it is the chiefest delight of a godly minde, to serue GOD, especially in the Church,
And whereas it is the chiefest delight of a godly mind, to serve GOD, especially in the Church,
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and in the congregation, in this celestiall Ierusalem, there shall bee no Temple, no Church. And I sawe no Temple therein.
and in the congregation, in this celestial Ierusalem, there shall be no Temple, no Church. And I saw no Temple therein.
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How then? why the presence of GOD himselfe, shall bee vnto them in stead of a Temple and Church.
How then? why the presence of GOD himself, shall be unto them in stead of a Temple and Church.
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For the Lord God Almightie, & the lambe, are the Temple of it. For the Lord God Almighty, & the lamb, Are the Temple of it.
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Thus in the presence of God shalbe all happinesse, and at his right hand there are pleasures for euermore.
Thus in the presence of God shall all happiness, and At his right hand there Are pleasures for evermore.
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And as it is said, that the 24. Elders fel down before him, that fate on the throne,
And as it is said, that the 24. Elders fell down before him, that fate on the throne,
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and worshipped him that liueth for euermore, and cast their crowns before the throne, so shall the Saints in heauen, continually sing forth Gods praises, Reue. 4.10. and 14.1.
and worshipped him that lives for evermore, and cast their crowns before the throne, so shall the Saints in heaven, continually sing forth God's praises, Reue. 4.10. and 14.1.
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The hundred fortie and foure thousand, which had the name of God in their foreheads, did sing a new song before the throne,
The hundred fortie and foure thousand, which had the name of God in their foreheads, did sing a new song before the throne,
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and no man could learne that song, but the hundred fortie and foure thousand, which were redeemed from the earth.
and no man could Learn that song, but the hundred fortie and foure thousand, which were redeemed from the earth.
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1022
Reue. 7. And there were that were cloathed in long white garments, hauing palmes in theyr hands, which cryed with a loud• voyce, saying:Reue. 7. And there were that were clothed in long white garments, having palms in their hands, which cried with a loud• voice, saying:
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1023
Saluation be ascribed to him, that fitteth vpon the seate of our God. Salvation be ascribed to him, that fits upon the seat of our God.
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And all the Angels stood in the compasse of the seate, which fell before the seate on their faces,
And all the Angels stood in the compass of the seat, which fell before the seat on their faces,
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and worshipped God, saying Amen. Blessing, and glory, and wisedome, and thankes, and honour, and power,
and worshipped God, saying Amen. Blessing, and glory, and Wisdom, and thanks, and honour, and power,
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and might, be vnto our God for euermore. and might, be unto our God for evermore.
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Now shall the minde, heart, thought, and imagination, of those that are thus blessed, bee filled with all aboundance of spirituall comfort.
Now shall the mind, heart, Thought, and imagination, of those that Are thus blessed, be filled with all abundance of spiritual Comfort.
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For now wee see as it were, through a glasse, but then shall wee see face to face, Reue. 22.4 Then shall all errour and darknesse of ignorance, bee vtterly taken away:
For now we see as it were, through a glass, but then shall we see face to face, Reue. 22.4 Then shall all error and darkness of ignorance, be utterly taken away:
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then shall wee not desire as now we doo in this life, to see God, as the Prophet Dauid speaketh. My soule thirsteth after thee.
then shall we not desire as now we do in this life, to see God, as the Prophet David speaks. My soul Thirsteth After thee.
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Like 〈 … 〉 Hart desireth the water brookes, so 〈 … 〉 my soule after thee O God.
Like 〈 … 〉 Heart Desires the water brooks, so 〈 … 〉 my soul After thee Oh God.
j 〈 … 〉 n1 vvz dt n1 n2, av 〈 … 〉 po11 n1 p-acp pno21 uh np1.
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1031
My soule 〈 ◊ 〉 athirst for God, yea euen for the liuing God:
My soul 〈 ◊ 〉 athirst for God, yea even for the living God:
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1032
when shall I come to appeare before the presence of God? At that time shall all our desires be fully satisfied.when shall I come to appear before the presence of God? At that time shall all our Desires be Fully satisfied.
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And that which was denied the Prophet Moses, to see the glory of God in this life, Exo. 33.20. shall then be graunted to euery one, that there shalbe placed.
And that which was denied the Prophet Moses, to see the glory of God in this life, Exo. 33.20. shall then be granted to every one, that there shall placed.
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The griefe of minde, and sorrowe of heart, shall then be vtterly remoued: no weeping, no mourning, no lamentation to be heard, throghout that holy mountaine.
The grief of mind, and sorrow of heart, shall then be utterly removed: no weeping, no mourning, no lamentation to be herd, throughout that holy mountain.
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Behold saith the Prophet Esay, in the person of God, Chap. 65.13. My seruants shall reioyce, and sing for ioy of heart: Behold Says the Prophet Isaiah, in the person of God, Chap. 65.13. My Servants shall rejoice, and sing for joy of heart:
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I will ioy in my people, and the voyce of weeping shall be no more heard, nor the voyce of crying. Reue. 21.4.I will joy in my people, and the voice of weeping shall be no more herd, nor the voice of crying. Reue. 21.4.
pns11 vmb vvi p-acp po11 n1, cc dt n1 pp-f j-vvg vmb vbi dx av-dc vvn, ccx dt n1 pp-f vvg. np1 crd.
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For God shall wipe away all teares from their eyes, and there shalbe no sorrowe, nor any more paine, for the first things are past: For God shall wipe away all tears from their eyes, and there shall no sorrow, nor any more pain, for the First things Are past:
p-acp np1 vmb vvi av d n2 p-acp po32 n2, cc a-acp vmb|vbi dx n1, ccx d dc n1, p-acp dt ord n2 vbr j:
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that is, those things which wee suffred in this life, shall not molest any more. Then shall sorrow be neuer felt: complaint shall neuer be heard:
that is, those things which we suffered in this life, shall not molest any more. Then shall sorrow be never felt: complaint shall never be herd:
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matter of sadnesse shall neuer be seene: neither shall euill successe at any time be feared.
matter of sadness shall never be seen: neither shall evil success At any time be feared.
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1040
No cause of feare, no cause of griefe, for that they shal possesse thee O Lord, which art the perfection of their felicitie.
No cause of Fear, no cause of grief, for that they shall possess thee Oh Lord, which art the perfection of their felicity.
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1041
In him shall wee finde all knowledge, all wisedome, all bewtie, all riches, all nobilitie, all goodnesse, all delight,
In him shall we find all knowledge, all Wisdom, all beauty, all riches, all Nobilt, all Goodness, all delight,
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and whasoeuer besides, eyther deserueth loue and admiration, or worketh pleasure and contentation.
and whatsoever beside, either deserves love and admiration, or works pleasure and contentation.
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1043
All the powers of the minde, shall be filled with the sight and presence, and fruition of GOD:
All the Powers of the mind, shall be filled with the sighed and presence, and fruition of GOD:
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1044
all the sences of our body shall bee satisfied.
all the Senses of our body shall be satisfied.
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1045
GOD shall bee the vniuersall felicitie of all his Saints, containing in himselfe all particular felicities, without ende, number, or measure.
GOD shall be the universal felicity of all his Saints, containing in himself all particular felicities, without end, number, or measure.
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1046
He shalbe a glasse to our eyes, musicke to our eares, hony to our mouthes, most sweete and pleasant balme to our smell:
He shall a glass to our eyes, music to our ears, honey to our mouths, most sweet and pleasant balm to our smell:
pns31 vmb|vbi dt n1 p-acp po12 n2, n1 p-acp po12 n2, n1 p-acp po12 n2, av-ds j cc j n1 p-acp po12 n1:
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1047
hee shall be light to our vnderstanding, contentation to our will, continuation of eternitie to our memory.
he shall be Light to our understanding, contentation to our will, continuation of eternity to our memory.
pns31 vmb vbi j p-acp po12 n1, n1 p-acp po12 n1, n1 pp-f n1 p-acp po12 n1.
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1048
In him shall we enioy al the varietie of times, that delight vs here, and all the pleasures and ioyes that content vs here.
In him shall we enjoy all the variety of times, that delight us Here, and all the pleasures and Joys that content us Here.
p-acp pno31 vmb pns12 vvi d dt n1 pp-f n2, cst vvb pno12 av, cc d dt n2 cc n2 cst vvb pno12 av.
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1049
Finally, the soule shall bee restored to the Image of of God, in full measure: and be throghly adorned, with all righteousnes & holinesse, all heauenly and spiritual graces.
Finally, the soul shall be restored to the Image of of God, in full measure: and be throghly adorned, with all righteousness & holiness, all heavenly and spiritual graces.
av-j, dt n1 vmb vbi vvn p-acp dt n1 pp-f pp-f np1, p-acp j n1: cc vbi av-j vvn, p-acp d n1 cc n1, d j cc j n2.
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1050
The commodities and priuiledges of the body also, thus vnited to the soule, shall bee many. The commodities and privileges of the body also, thus united to the soul, shall be many.
dt n2 cc n2 pp-f dt n1 av, av vvn p-acp dt n1, vmb vbi d.
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1051
And first to begin with that which I finde set downe in the Text. And the citie hath no need of the Sun or the Moone to shine in it:
And First to begin with that which I find Set down in the Text. And the City hath no need of the Sun or the Moon to shine in it:
cc ord pc-acp vvi p-acp d r-crq pns11 vvb vvd a-acp p-acp dt np1 cc dt n1 vhz dx n1 pp-f dt n1 cc dt n1 pc-acp vvi p-acp pn31:
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1052
that is, there shalbe seene no earthly wants. that is, there shall seen no earthly Wants.
cst vbz, pc-acp vmb|vbi vvn dx j n2.
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1053
For what a great temporall blessing, is the benefite of the Sunne, most comfortable to man and beast, which bringeth forth the fruites of the earth,
For what a great temporal blessing, is the benefit of the Sun, most comfortable to man and beast, which brings forth the fruits of the earth,
p-acp r-crq dt j j n1, vbz dt n1 pp-f dt n1, av-ds j p-acp n1 cc n1, r-crq vvz av dt n2 pp-f dt n1,
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1054
for mans foode, and without the which, al things seeme to be sad & lowring.
for men food, and without the which, all things seem to be sad & lowering.
p-acp ng1 n1, cc p-acp dt r-crq, d n2 vvb pc-acp vbi j cc j-vvg.
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1055
But thē shal we not need this benefite, for the presence of God shall be more comfortable,
But them shall we not need this benefit, for the presence of God shall be more comfortable,
p-acp pno32 vmb pns12 xx vvi d n1, p-acp dt n1 pp-f np1 vmb vbi av-dc j,
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1056
and the glory of God shall supply the want of Sun and Moone.
and the glory of God shall supply the want of Sun and Moon.
cc dt n1 pp-f np1 vmb vvi dt n1 pp-f n1 cc n1.
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1057
All things then shall bee ministred vnto vs so aboundantly, that wee shall not so much as once think of any want,
All things then shall be ministered unto us so abundantly, that we shall not so much as once think of any want,
d n2 av vmb vbi vvn p-acp pno12 av av-j, cst pns12 vmb xx av av-d c-acp a-acp vvb pp-f d n1,
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1058
whether it be foode, or cloathing, or any comfort of this life whatsoeuer. As the Prophet Isay doth worthily expresse it, Chap. 49.10.
whither it be food, or clothing, or any Comfort of this life whatsoever. As the Prophet Saiah does worthily express it, Chap. 49.10.
cs pn31 vbb n1, cc n1, cc d n1 pp-f d n1 r-crq. p-acp dt n1 np1 vdz av-j vvi pn31, np1 crd.
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1059
They shall not be hungry, neither shall they be thirsty, neither shal the heate smite them, They shall not be hungry, neither shall they be thirsty, neither shall the heat smite them,
pns32 vmb xx vbi j, dx vmb pns32 vbb j, dx vmb dt n1 vvi pno32,
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1060
nor the Sun. For he that hath compassion on them, shall lead them euen to the springs of waters. nor the Sun. For he that hath compassion on them, shall led them even to the springs of waters.
ccx dt n1 p-acp pns31 cst vhz n1 p-acp pno32, vmb vvi pno32 av p-acp dt n2 pp-f n2.
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1061
Here the body hath need of rest, but there shalbe no night, neither shall there be any need of rest:
Here the body hath need of rest, but there shall no night, neither shall there be any need of rest:
av dt n1 vhz n1 pp-f n1, cc-acp a-acp vmb|vbi dx n1, dx vmb pc-acp vbi d n1 pp-f n1:
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1062
heere for feare of theeues and enemies, our houses and the gates of our cities are shut,
Here for Fear of thieves and enemies, our houses and the gates of our cities Are shut,
av p-acp n1 pp-f n2 cc n2, po12 n2 cc dt n2 pp-f po12 n2 vbr vvn,
(4) treatise (DIV1)
79
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1063
but there the gates shall not be shut, but alwayes open, because there shalbe no feare of enemies, no feare of future hurts and dangers.
but there the gates shall not be shut, but always open, Because there shall no Fear of enemies, no Fear of future hurts and dangers.
cc-acp a-acp dt n2 vmb xx vbi vvn, cc-acp av j, c-acp pc-acp vmb dx n1 pp-f n2, dx n1 pp-f j-jn n2 cc n2.
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1064
They that are oppressed here, had need of defence, of helpe, and comfort, and hardly it is to be had in this world. Eccles. 5.7. Psal. 10. But there shall violence no more be heard of. Esay. 60.18. There shall euery ones cause be heard, and euery wrong shall be righted.
They that Are oppressed Here, had need of defence, of help, and Comfort, and hardly it is to be had in this world. Eccles. 5.7. Psalm 10. But there shall violence no more be herd of. Isaiah. 60.18. There shall every ones cause be herd, and every wrong shall be righted.
pns32 cst vbr vvn av, vhd n1 pp-f n1, pp-f n1, cc n1, cc av pn31 vbz pc-acp vbi vhn p-acp d n1. np1 crd. np1 crd p-acp a-acp vmb n1 av-dx av-dc vbi vvn pp-f. np1. crd. a-acp vmb d pig n1 vbi vvn, cc d j-jn vmb vbi vvn.
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1065
For there shall be no curse; For there shall be no curse;
p-acp a-acp vmb vbi dx n1;
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1066
for not onely the course of sin shall bee cut off, but all ocasions of sinne shall far be remoued from vs,
for not only the course of since shall be Cut off, but all occasions of sin shall Far be removed from us,
p-acp xx av-j dt n1 pp-f n1 vmb vbi vvn a-acp, cc-acp d n2 pp-f n1 vmb av-j vbi vvn p-acp pno12,
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1067
and we shall bee throughly reconciled vnto our God, and we shall enioy perfect peace.
and we shall be thoroughly reconciled unto our God, and we shall enjoy perfect peace.
cc pns12 vmb vbi av-j vvn p-acp po12 n1, cc pns12 vmb vvi j n1.
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1068
As no griefe of minde, so no disease of body shall molest vs, neither shall there be any vse or need of Phisicke.
As no grief of mind, so no disease of body shall molest us, neither shall there be any use or need of Physic.
p-acp dx n1 pp-f n1, av dx n1 pp-f n1 vmb vvi pno12, dx vmb pc-acp vbi d n1 cc n1 pp-f n1.
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1069
All infirmities shall be turned into perfections, and all deformitie shall haue an end.
All infirmities shall be turned into perfections, and all deformity shall have an end.
av-d n2 vmb vbi vvn p-acp n2, cc d n1 vmb vhi dt n1.
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1070
That which is now the mighty conquerour of mankinde, that is death, shall then be trode vnder foote:
That which is now the mighty conqueror of mankind, that is death, shall then be trodden under foot:
d r-crq vbz av dt j n1 pp-f n1, cst vbz n1, vmb av vbi vvn p-acp n1:
(4) treatise (DIV1)
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1071
for death shalbe swallowed vp into victory, that with comfort we may say:
for death shall swallowed up into victory, that with Comfort we may say:
p-acp n1 vmb|vbi vvn a-acp p-acp n1, cst p-acp n1 pns12 vmb vvi:
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1072
O death where is thy sting? O graue where is thy victory? 1. Cor. 15. And that which our first parents could not taste of,
Oh death where is thy sting? O graven where is thy victory? 1. Cor. 15. And that which our First Parents could not taste of,
uh n1 q-crq vbz po21 n1? sy n1 q-crq vbz po21 n1? crd np1 crd cc cst r-crq po12 ord n2 vmd xx vvi pp-f,
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1073
nor so much as touch, that is of the tree of life, (for though they tasted of the tree of knowledge of good and euill,
nor so much as touch, that is of the tree of life, (for though they tasted of the tree of knowledge of good and evil,
ccx av av-d c-acp vvb, cst vbz pp-f dt n1 pp-f n1, (c-acp cs pns32 vvd pp-f dt n1 pp-f n1 pp-f j cc j-jn,
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1074
yet they were soone cast out of Paradice, least they should put forth their hand,
yet they were soon cast out of Paradise, lest they should put forth their hand,
av pns32 vbdr av vvn av pp-f n1, cs pns32 vmd vvi av po32 n1,
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79
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1075
and take of the tree of life also, and eate and liue for euer, Gene. 3.22.) in this Ierusalem, euen in the midst of the streete of it, shalbe the tree of life,
and take of the tree of life also, and eat and live for ever, Gene. 3.22.) in this Ierusalem, even in the midst of the street of it, shall the tree of life,
cc vvb pp-f dt n1 pp-f n1 av, cc vvi cc vvi p-acp av, np1 crd.) p-acp d np1, av-j p-acp dt n1 pp-f dt n1 pp-f pn31, vmb dt n1 pp-f n1,
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1076
and a common passage vnto it, Reue. 22.2. For this corruptible, shall put on incorruption; and this mortal, shall put on immortalitie.
and a Common passage unto it, Reue. 22.2. For this corruptible, shall put on incorruption; and this Mortal, shall put on immortality.
cc dt j n1 p-acp pn31, np1 crd. p-acp d j, vmb vvi p-acp n1; cc d j-jn, vmb vvi p-acp n1.
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1077
Thus shall there be mirth without sadnesse, health without sicknesse, strength without weakenesse, life without labour, light without darknesse, felicitie without abatement, al goodnesse without any euill.
Thus shall there be mirth without sadness, health without sickness, strength without weakness, life without labour, Light without darkness, felicity without abatement, all Goodness without any evil.
av vmb a-acp vbi n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, vvb p-acp n1, n1 p-acp n1, d n1 p-acp d n-jn.
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1078
Where youth flourisheth, that neuer waxeth olde:
Where youth flourishes, that never Waxes old:
q-crq n1 vvz, cst av-x vvz j:
(4) treatise (DIV1)
79
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1079
life that knoweth no end, beautie that neuer fadeth, loue that neuer cooleth, health that neuer diminisheth, ioy that neuer ceaseth:
life that Knoweth no end, beauty that never fades, love that never cooleth, health that never diminisheth, joy that never ceases:
n1 cst vvz dx n1, n1 cst av-x vvz, vvb cst av-x vvz, n1 cst av-x vvz, vvb cst av-x vvz:
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1080
there shall be pleasure without paine, and all happinesse without any change, and life without the reach and gunshot of death.
there shall be pleasure without pain, and all happiness without any change, and life without the reach and gunshot of death.
pc-acp vmb vbi n1 p-acp n1, cc d n1 p-acp d n1, cc n1 p-acp dt n1 cc n1 pp-f n1.
(4) treatise (DIV1)
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1081
The godly in this life, are as wares, then shall they come to their own possession:
The godly in this life, Are as wares, then shall they come to their own possession:
dt j p-acp d n1, vbr p-acp n2, av vmb pns32 vvi p-acp po32 d n1:
(4) treatise (DIV1)
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1082
now they are in the skirmish, then shal they be crowned cōquerors: now they are in the tēpestuous sea, then shal they be in the quiet hauen:
now they Are in the skirmish, then shall they be crowned conquerors: now they Are in the tempestuous sea, then shall they be in the quiet Haven:
av pns32 vbr p-acp dt n1, av vmb pns32 vbi vvn n2: av pns32 vbr p-acp dt j n1, av vmb pns32 vbb p-acp dt j-jn n1:
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1083
now in the heat of the day, thē shal they be in the rest of the euening.
now in the heat of the day, them shall they be in the rest of the evening.
av p-acp dt n1 pp-f dt n1, pno32 vmb pns32 vbb p-acp dt n1 pp-f dt n1.
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1084
Now in place they are absent frō Christ, thogh in affection they be present with him:
Now in place they Are absent from christ, though in affection they be present with him:
av p-acp n1 pns32 vbr j p-acp np1, cs p-acp n1 pns32 vbb j p-acp pno31:
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1085
then shal they follow him, whither soeuer he goeth: now they suffer trouble with Christ, though their life be hid in Christ:
then shall they follow him, whither soever he Goes: now they suffer trouble with christ, though their life be hid in christ:
av vmb pns32 vvi pno31, c-crq av pns31 vvz: av pns32 vvb n1 p-acp np1, c-acp po32 n1 vbb vvn p-acp np1:
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1086
but when Christ shal appeare, they also shal appeare with him in glory, Col. 3.3. and then also shal they receiue an incorruptible crowne of glory.
but when christ shall appear, they also shall appear with him in glory, Col. 3.3. and then also shall they receive an incorruptible crown of glory.
cc-acp c-crq np1 vmb vvi, pns32 av vmb vvi p-acp pno31 p-acp n1, np1 crd. cc av av vmb pns32 vvi dt j n1 pp-f n1.
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1087
According to that warrant which was pronoūced by a voice frō heauen. Re. 14.13. Write, Blessed are the dead, which hereafter die in the Lord.
According to that warrant which was pronounced by a voice from heaven. Re. 14.13. Write, Blessed Are the dead, which hereafter die in the Lord.
vvg p-acp d n1 r-crq vbds vvn p-acp dt n1 p-acp n1. fw-mi. crd. vvb, vvn vbr dt j, r-crq av vvb p-acp dt n1.
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1088
Euen so saith the spirit, for they rest from their labors, & their works follow thē. Eve so Says the Spirit, for they rest from their labors, & their works follow them.
np1 av vvz dt n1, c-acp pns32 vvb p-acp po32 n2, cc po32 n2 vvi pno32.
(4) treatise (DIV1)
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1089
And what ioy wil thy soule receiue at that day, whē she shalbe presented before so honorable and infirnite a multitude,
And what joy will thy soul receive At that day, when she shall presented before so honourable and infirnite a multitude,
cc r-crq n1 vmb po21 n1 vvi p-acp d n1, c-crq pns31 vmb|vbi vvn p-acp av j cc j dt n1,
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1090
before the seat and maiestie of the blessed Trinitie, with recital & declaratiō of all thy good works & trauels, suffred for the loue and seruice of God,
before the seat and majesty of the blessed Trinity, with recital & declaration of all thy good works & travels, suffered for the love and service of God,
p-acp dt n1 cc n1 pp-f dt j-vvn np1, p-acp n1 cc n1 pp-f d po21 j n2 cc n2, vvn p-acp dt n1 cc n1 pp-f np1,
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1091
whē there shall be laide down in that honorable cōsistory, all thy vertuous deeds, all the laborys yt thou hast taken in thy calling, all thy almes, all thy praiers, all thy fasting, all thy innocēcie of life, all thy patience in iniuries all thy constancie in aduersities? And for their further comfort,
when there shall be laid down in that honourable consistory, all thy virtuous Deeds, all the laborys that thou hast taken in thy calling, all thy alms, all thy Prayers, all thy fasting, all thy innocence of life, all thy patience in injuries all thy constancy in adversities? And for their further Comfort,
c-crq a-acp vmb vbi vvn a-acp p-acp d j n1, d po21 j n2, d dt n2 pn31 pns21 vh2 vvn p-acp po21 n1, d po21 n2, d po21 n2, d po21 j-vvg, d po21 n1 pp-f n1, d po21 n1 p-acp n2 d po21 n1 p-acp n2? cc p-acp po32 jc n1,
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1092
and in a maner, woonderful astonishment:
and in a manner, wondered astonishment:
cc p-acp dt n1, vvd n1:
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1093
as the wicked shal be vexed with horrible fear, when they shal see the righteous stād in great blodnes,
as the wicked shall be vexed with horrible Fear, when they shall see the righteous stand in great blodnes,
c-acp dt j vmb vbi vvn p-acp j n1, c-crq pns32 vmb vvi dt j vvb p-acp j n1,
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1094
& they shal curse their foolishnes & madnesse, for tormenting such vniustly, whom they thought nothing worthy of honour,
& they shall curse their foolishness & madness, for tormenting such unjustly, whom they Thought nothing worthy of honour,
cc pns32 vmb vvi po32 n1 cc n1, p-acp vvg d av-j, ro-crq pns32 vvd pix j pp-f n1,
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1095
and yet now see them among the Saints of God.
and yet now see them among the Saints of God.
cc av av vvi pno32 p-acp dt n2 pp-f np1.
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1096
Wisd. 5. So shall the righteous in their place, go forth and looke vpon the carkasses of the men, that haue transgressed Gods will and holy lawe, Esay. 66.24.Wisdom 5. So shall the righteous in their place, go forth and look upon the carcases of the men, that have transgressed God's will and holy law, Isaiah. 66.24.
np1 crd av vmb dt j p-acp po32 n1, vvb av cc vvi p-acp dt n2 pp-f dt n2, cst vhb vvn n2 vmb cc j n1, np1. crd.
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1097
And looking backe vpon the daungers which they haue passed, and wherein other men are yet in hazard, their ioy shall so much the more be encreased.
And looking back upon the dangers which they have passed, and wherein other men Are yet in hazard, their joy shall so much the more be increased.
np1 vvg av p-acp dt n2 r-crq pns32 vhb vvn, cc c-crq j-jn n2 vbr av p-acp n1, po32 n1 vmb av av-d dt dc vbi vvn.
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1098
For they shall euidently see, how infinite times they were to perish in this their mortall life,
For they shall evidently see, how infinite times they were to perish in this their Mortal life,
p-acp pns32 vmb av-j vvi, c-crq j n2 pns32 vbdr pc-acp vvi p-acp d po32 j-jn n1,
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1099
if God had not held his speciall hand ouer them.
if God had not held his special hand over them.
cs np1 vhd xx vvn po31 j n1 p-acp pno32.
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1100
They shall see and behold the daungers wherein other men are plunged, and the death and damnation whereinto many of their friends and acquaintance haue fallen:
They shall see and behold the dangers wherein other men Are plunged, and the death and damnation whereinto many of their Friends and acquaintance have fallen:
pns32 vmb vvi cc vvi dt n2 c-crq j-jn n2 vbr vvn, cc dt n1 cc n1 c-crq d pp-f po32 n2 cc n1 vhb vvn:
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1101
the eternall paines of hell incurred, by many that vsed to laugh and be merry with them in the world:
the Eternal pains of hell incurred, by many that used to laugh and be merry with them in the world:
dt j n2 pp-f n1 vvn, p-acp d cst vvd pc-acp vvi cc vbi j p-acp pno32 p-acp dt n1:
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1102
when as they shall shine as stars, which haue conuerted many vnto God.
when as they shall shine as Stars, which have converted many unto God.
c-crq c-acp pns32 vmb vvi p-acp n2, r-crq vhb vvn d p-acp np1.
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1103
Dan. 12. As contrariwise, they that by their euill example, and manifold offences, haue bene the cause of the downfall of many, shall suffer intollerable griefe.Dan. 12. As contrariwise, they that by their evil Exampl, and manifold offences, have be the cause of the downfall of many, shall suffer intolerable grief.
np1 crd p-acp av, pns32 d p-acp po32 j-jn n1, cc j n2, vhb vbn dt n1 pp-f dt n1 pp-f d, vmb vvi j n1.
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1104
In earth, no ioy, pleasure, or comfort, so surpassing, so strange, & so wonderfull, but will breed a sacietie,
In earth, no joy, pleasure, or Comfort, so surpassing, so strange, & so wonderful, but will breed a satiety,
p-acp n1, dx n1, n1, cc n1, av vvg, av j, cc av j, cc-acp vmb vvi dt n1,
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1105
and we shall after a while waxe aweary thereof, either desiring greater, or else longing after varietie;
and we shall After a while wax weary thereof, either desiring greater, or Else longing After variety;
cc pns12 vmb p-acp dt n1 vvb j av, d vvg jc, cc av vvg p-acp n1;
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1106
as mans nature is giuen to nothing so much, as to newnesse and noueltie:
as men nature is given to nothing so much, as to newness and novelty:
c-acp ng1 n1 vbz vvn p-acp pix av av-d, c-acp p-acp n1 cc n1:
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1107
but behold, the ioyes of this new Ierusalem, shall be so diuers, so straunge, and so incredible, that we shal neuer be satisfied therewith. Which in the Reue. 21.2. is expressed in these words:
but behold, the Joys of this new Ierusalem, shall be so diverse, so strange, and so incredible, that we shall never be satisfied therewith. Which in the Reue. 21.2. is expressed in these words:
cc-acp vvb, dt n2 pp-f d j np1, vmb vbi av j, av j, cc av j, cst pns12 vmb av-x vbi vvn av. r-crq p-acp dt np1 crd. vbz vvn p-acp d n2:
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that the tree of life bare 12. maner of fruites, and gaue fruite euery moneth. Twelue manner of fruites: there is the diuersities of their ioyes.
that the tree of life bore 12. manner of fruits, and gave fruit every Monn. Twelue manner of fruits: there is the diversities of their Joys.
cst dt n1 pp-f n1 vvd crd n1 pp-f n2, cc vvd n1 d n1. crd n1 pp-f n2: a-acp vbz dt n2 pp-f po32 n2.
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Giuing fruit euery moneth: there is the continual change. Stil pleasing thy minde with varietie, and rauishing thy sences with infinite delight.Giving fruit every Monn: there is the continual change. Still pleasing thy mind with variety, and ravishing thy Senses with infinite delight.
vvg n1 d n1: a-acp vbz dt j n1. j vvg po21 n1 p-acp n1, cc vvg po21 n2 p-acp j n1.
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And this may make vs more eager after those ioyes, because we shall not be long without them.
And this may make us more eager After those Joys, Because we shall not be long without them.
cc d vmb vvi pno12 dc j p-acp d n2, c-acp pns12 vmb xx vbi j p-acp pno32.
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For the time of this life is but short:
For the time of this life is but short:
p-acp dt n1 pp-f d n1 vbz p-acp j:
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and the time of this thy tryall in this world, is but in a manner a moment.
and the time of this thy trial in this world, is but in a manner a moment.
cc dt n1 pp-f d po21 n1 p-acp d n1, vbz cc-acp p-acp dt n1 dt n1.
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If our time here should be a thousand yeares, what is it to one day in the world, which hath no night:
If our time Here should be a thousand Years, what is it to one day in the world, which hath no night:
cs po12 n1 av vmd vbi dt crd n2, r-crq vbz pn31 p-acp crd n1 p-acp dt n1, r-crq vhz dx n1:
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which be it, that it hath a sun-rising, yet shall it neuer haue a sun-setting:
which be it, that it hath a sunrising, yet shall it never have a sunsetting:
r-crq vbb pn31, cst pn31 vhz dt j, av vmb pn31 av vhb dt n1:
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an entrance and beginning there is into these ioyes, but the termes and date thereof cannot be tolde.
an Entrance and beginning there is into these Joys, but the terms and date thereof cannot be told.
dt n1 cc vvg a-acp vbz p-acp d n2, cc-acp dt n2 cc n1 av vmbx vbi vvn.
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And as the torments of hell, whereof I haue heretofore spoken, are endlesse, so are the ioyes of heauen beyond all time:
And as the torments of hell, whereof I have heretofore spoken, Are endless, so Are the Joys of heaven beyond all time:
cc c-acp dt n2 pp-f n1, c-crq pns11 vhb av vvn, vbr j, av vbr dt n2 pp-f n1 p-acp d n1:
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as they are remedilesse, for out of hell there is no redemption, so are these ioyes without all change & alteration:
as they Are remediless, for out of hell there is no redemption, so Are these Joys without all change & alteration:
c-acp pns32 vbr j, c-acp av pp-f n1 a-acp vbz dx n1, av vbr d n2 p-acp d n1 cc n1:
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as they are cōfortlesse, so these exceed in al maner of cōforts, al without reach, without nūber, without measure.
as they Are comfortless, so these exceed in all manner of comforts, all without reach, without number, without measure.
c-acp pns32 vbr j, av d vvi p-acp d n1 pp-f n2, d p-acp n1, p-acp n1, p-acp n1.
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Thus haue I shewed you the ioyes of the kingdome of heauen, and yet haue I not shewed them:
Thus have I showed you the Joys of the Kingdom of heaven, and yet have I not showed them:
av vhb pns11 vvn pn22 dt n2 pp-f dt n1 pp-f n1, cc av vhb pns11 xx vvn pno32:
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for neither can I vtter them, nor yet can you cōceiue them.
for neither can I utter them, nor yet can you conceive them.
c-acp av-dx vmb pns11 vvi pno32, ccx av vmb pn22 vvi pno32.
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But that which I haue already spoken is sufficiēt, though not for the worthines of the cause:
But that which I have already spoken is sufficient, though not for the worthiness of the cause:
p-acp cst r-crq pns11 vhb av vvn vbz j, cs xx p-acp dt n1 pp-f dt n1:
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or for the satisfying of our infinit desires: yet for edifying, cōfort, and instructiō.
or for the satisfying of our infinite Desires: yet for edifying, Comfort, and instruction.
cc p-acp dt n-vvg pp-f po12 j n2: av c-acp vvg, n1, cc n1.
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And if I should lead you alōg with my owne deuices & imaginatiōs, it were but a matter to delude you:
And if I should led you along with my own devices & Imaginations, it were but a matter to delude you:
cc cs pns11 vmd vvi pn22 a-acp p-acp po11 d n2 cc n2, pn31 vbdr p-acp dt n1 pc-acp vvi pn22:
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againe neither be you desirous to knowe more then is fit and conuenient.
again neither be you desirous to know more then is fit and convenient.
av d vbb pn22 j pc-acp vvi av-dc cs vbz j cc j.
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For when we haue spoken all, or the learnedst in the world expressed al, yet al must fal short of this marke, to vtter the truth of those ioyes.
For when we have spoken all, or the Learnedest in the world expressed all, yet all must fall short of this mark, to utter the truth of those Joys.
p-acp c-crq pns12 vhb vvn d, cc dt js p-acp dt n1 vvn d, av d vmb vvi j pp-f d n1, pc-acp vvi dt n1 pp-f d n2.
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For if no eye hath euer seen them, not hart of man can cōceiue them,
For if no eye hath ever seen them, not heart of man can conceive them,
p-acp cs dx n1 vhz av vvn pno32, xx n1 pp-f n1 vmb vvi pno32,
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how is it possible, I say not for me to declare them, but for any tongue to vtter them? But that which we doo know, let vs gather to our good,
how is it possible, I say not for me to declare them, but for any tongue to utter them? But that which we do know, let us gather to our good,
q-crq vbz pn31 j, pns11 vvb xx p-acp pno11 pc-acp vvi pno32, cc-acp p-acp d n1 pc-acp vvi pno32? p-acp cst r-crq pns12 vdb vvi, vvb pno12 vvi p-acp po12 j,
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& to our necessary instructiō, leauing off to search, where god wil giue no vnderstanding. Hidden they are and vnknowne, that wee might the more earnestly desire them.
& to our necessary instruction, leaving off to search, where god will give no understanding. Hidden they Are and unknown, that we might the more earnestly desire them.
cc p-acp po12 j n1, vvg a-acp pc-acp vvi, c-crq n1 vmb vvi dx n1. j-vvn pns32 vbr cc j, cst pns12 vmd dt av-dc av-j vvi pno32.
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For knowne things growe out of loue.
For known things grow out of love.
p-acp j-vvn n2 vvi av pp-f n1.
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The consideratiō of these ioyes already recited, may be sufficient to establish vs, & to cōfirme vs, that there bee not in any of vs an vnfaithful heart, to depart way frō the liuing God.
The consideration of these Joys already recited, may be sufficient to establish us, & to confirm us, that there be not in any of us an unfaithful heart, to depart Way from the living God.
dt n1 pp-f d n2 av vvn, vmb vbi j pc-acp vvi pno12, cc pc-acp vvi pno12, cst a-acp vbb xx p-acp d pp-f pno12 dt j n1, pc-acp vvi n1 p-acp dt j-vvg np1.
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And who wold depriue himself of those ioyes, if they were no other, but such as euen our owne minds might imagine, or our own hearts conceiue.
And who would deprive himself of those Joys, if they were no other, but such as even our own minds might imagine, or our own hearts conceive.
cc q-crq vmd vvi px31 pp-f d n2, cs pns32 vbdr dx n-jn, cc-acp d c-acp av po12 d n2 vmd vvi, cc po12 d n2 vvi.
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In this case let vs be content, there to make a stop, where Gods word hath set a full poynt.
In this case let us be content, there to make a stop, where God's word hath Set a full point.
p-acp d n1 vvb pno12 vbi j, a-acp pc-acp vvi dt n1, c-crq npg1 n1 vhz vvn dt j n1.
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And blessed be God, who to incourage vs in the way of godlinesse, hath graunted vs thus to behold these incredible ioyes,
And blessed be God, who to encourage us in the Way of godliness, hath granted us thus to behold these incredible Joys,
np1 vvn vbb np1, r-crq pc-acp vvi pno12 p-acp dt n1 pp-f n1, vhz vvn pno12 av pc-acp vvi d j n2,
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thogh it be but in a shadow, and as it were vnder a vaile.
though it be but in a shadow, and as it were under a veil.
cs pn31 vbi cc-acp p-acp dt n1, cc c-acp pn31 vbdr p-acp dt n1.
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Howbeit to shew you all these ioyes, and not to apply them, seemeth altogither without vse, and without life.
Howbeit to show you all these Joys, and not to apply them, seems altogether without use, and without life.
a-acp pc-acp vvi pn22 d d n2, cc xx pc-acp vvi pno32, vvz av p-acp n1, cc p-acp n1.
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The profitable instructions therefore that herehence may arise, are more then I can vtter: yet giue mee leaue to recite some.
The profitable instructions Therefore that herehence may arise, Are more then I can utter: yet give me leave to recite Some.
dt j n2 av cst j vmb vvi, vbr dc cs pns11 vmb vvi: av vvb pno11 n1 pc-acp vvi d.
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And thinke not hardly, though I stay you a litle longer.
And think not hardly, though I stay you a little longer.
cc vvb xx av, cs pns11 vvb pn22 dt j av-jc.
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For to heare the discourse of those things which pertaine to the kingdome of heauen, I my selfe which haue searched more then any of you, should in this respect forsake my dyet,
For to hear the discourse of those things which pertain to the Kingdom of heaven, I my self which have searched more then any of you, should in this respect forsake my diet,
p-acp pc-acp vvi dt n1 pp-f d n2 r-crq vvi p-acp dt n1 pp-f n1, pns11 po11 n1 r-crq vhb vvn av-dc cs d pp-f pn22, vmd p-acp d n1 vvi po11 n1,
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and forget to heare how the Clocke goes, or the day passes.
and forget to hear how the Clock Goes, or the day passes.
cc vvb pc-acp vvi c-crq dt n1 vvz, cc dt n1 vvz.
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Suppose we are now busie in the field at haruest, vnmindfull to come euen to our owne houses,
Suppose we Are now busy in the field At harvest, unmindful to come even to our own houses,
vvb pns12 vbr av j p-acp dt n1 p-acp n1, j pc-acp vvi av p-acp po12 d n2,
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and surely this is a farre better haruest, and a better graine and commoditie, then we can gather in.
and surely this is a Far better harvest, and a better grain and commodity, then we can gather in.
cc av-j d vbz dt av-j jc n1, cc dt jc n1 cc n1, cs pns12 vmb vvi p-acp.
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When it pleased God I shuld deuise this for your good, it was with comfort: and now I vtter it, it is with comfort:
When it pleased God I should devise this for your good, it was with Comfort: and now I utter it, it is with Comfort:
c-crq pn31 vvd np1 pns11 vmd vvi d p-acp po22 j, pn31 vbds p-acp n1: cc av pns11 vvb pn31, pn31 vbz p-acp n1:
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and therefore I doubt not, but that you that heare it, heare it also with comfort.
and Therefore I doubt not, but that you that hear it, hear it also with Comfort.
cc av pns11 vvb xx, cc-acp cst pn22 cst vvb pn31, vvb pn31 av p-acp n1.
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The first instruction for our vse, may be this, to learne to growe out of loue with this present world, The First instruction for our use, may be this, to Learn to grow out of love with this present world,
dt ord n1 p-acp po12 n1, vmb vbi d, pc-acp vvi pc-acp vvi av pp-f n1 p-acp d j n1,
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and with the transitory pleasures and profites of the same:
and with the transitory pleasures and profits of the same:
cc p-acp dt j n2 cc n2 pp-f dt d:
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that so we may prepare our iourney to our long home, and to our wished home,
that so we may prepare our journey to our long home, and to our wished home,
cst av pns12 vmb vvi po12 n1 p-acp po12 j n1-an, cc p-acp po12 j-vvn av-an,
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and to those houses and heauenly habitations, whose leases shall neuer be expired:
and to those houses and heavenly habitations, whose leases shall never be expired:
cc p-acp d n2 cc j n2, rg-crq n2 vmb av-x vbi vvn:
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to our heauenly Canaan, and to his newe and most bewtifull Ierusalem. Howbeit for the most part, wee are so doted and bewitched with the glistring ioyes of this present fading world, that no exhortation or perswasion shal lightly preuaile, to withdrawe our mindes from thence.
to our heavenly Canaan, and to his new and most beautiful Ierusalem. Howbeit for the most part, we Are so doted and bewitched with the glistering Joys of this present fading world, that no exhortation or persuasion shall lightly prevail, to withdraw our minds from thence.
p-acp po12 j np1, cc p-acp po31 j cc av-ds j np1. a-acp p-acp dt av-ds n1, pns12 vbr av vvn cc vvn p-acp dt j-vvg n2 pp-f d j j-vvg n1, cst dx n1 cc n1 vmb av-j vvi, pc-acp vvi po12 n2 p-acp av.
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Which thing may liuely be set forth to your viewe, by reciting of a Parable of the custome of a certaine Common-wealth, people,
Which thing may lively be Set forth to your view, by reciting of a Parable of the custom of a certain Commonwealth, people,
r-crq n1 vmb av-j vbi vvn av p-acp po22 n1, p-acp vvg pp-f dt n1 pp-f dt n1 pp-f dt j n1, n1,
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and Nation, which were woont to chuse their king from among the poorest sort of the people, to aduance him to great honour, wealth, and pleasures for a time.
and nation, which were wont to choose their King from among the Poorest sort of the people, to advance him to great honour, wealth, and pleasures for a time.
cc n1, r-crq vbdr vvn pc-acp vvi po32 n1 p-acp p-acp dt js n1 pp-f dt n1, pc-acp vvi pno31 p-acp j n1, n1, cc n2 p-acp dt n1.
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But after a while, when they were aweary of him, their fashion was to rise against him,
But After a while, when they were weary of him, their fashion was to rise against him,
p-acp p-acp dt n1, c-crq pns32 vbdr j pp-f pno31, po32 n1 vbds pc-acp vvi p-acp pno31,
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and to despoyle him of all his felicitie:
and to despoil him of all his felicity:
cc pc-acp vvi pno31 pp-f d po31 n1:
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yea the very cloathes off his backe, and so to banish him naked into an Iland of a far countrey, where bringing nothing with him, hee should liue in great miserie,
yea the very clothes off his back, and so to banish him naked into an Island of a Far country, where bringing nothing with him, he should live in great misery,
uh dt j n2 p-acp po31 n1, cc av pc-acp vvi pno31 j p-acp dt n1 pp-f dt j n1, c-crq vvg pix p-acp pno31, pns31 vmd vvi p-acp j n1,
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and be put to great slauery for euer.
and be put to great slavery for ever.
cc vbi vvn p-acp j n1 p-acp av.
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Which practise, one King at a certaine time considering by good aduice, (for all the other,
Which practice, one King At a certain time considering by good Advice, (for all the other,
r-crq n1, crd n1 p-acp dt j n1 vvg p-acp j n1, (c-acp d dt j-jn,
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though they knew that fashion, yet through negligence, and pleasures of their present felicitie, cared not for it) tooke resolute order with himselfe, how to preuent this misery. Which was by this meanes;
though they knew that fashion, yet through negligence, and pleasures of their present felicity, cared not for it) took resolute order with himself, how to prevent this misery. Which was by this means;
cs pns32 vvd cst n1, av p-acp n1, cc n2 pp-f po32 j n1, vvd xx c-acp pn31) vvd j n1 p-acp px31, c-crq pc-acp vvi d n1. r-crq vbds p-acp d n2;
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he saued euery day great sums of mony from his superfluities and idle expences:
he saved every day great sums of money from his superfluities and idle expenses:
pns31 vvd d n1 j n2 pp-f n1 p-acp po31 n2 cc j n2:
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and so secretly made ouer beforehand, a great treasure into that Iland, whereinto he was in danger daily to bee sent.
and so secretly made over beforehand, a great treasure into that Island, whereinto he was in danger daily to be sent.
cc av av-jn vvn a-acp av, dt j n1 p-acp d n1, c-crq pns31 vbds p-acp n1 av-j pc-acp vbi vvn.
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And when the time came, that indeede they deposed him from his kingdome, and turned him away naked,
And when the time Come, that indeed they deposed him from his Kingdom, and turned him away naked,
cc c-crq dt n1 vvd, cst av pns32 vvd pno31 p-acp po31 n1, cc vvd pno31 av j,
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as they had done the other before:
as they had done the other before:
c-acp pns32 vhd vdn dt n-jn a-acp:
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he went to that Iland with ioy and confidence, where his treasure lay, and was receiued there with exceeding great tryumph,
he went to that Island with joy and confidence, where his treasure lay, and was received there with exceeding great triumph,
pns31 vvd p-acp d n1 p-acp n1 cc n1, c-crq po31 n1 vvd, cc vbds vvn a-acp p-acp vvg j n1,
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and placed presently in greater glory then euer he was before. This citie, or common-wealth, is this present world, which aduanceth to authoritie poore men;
and placed presently in greater glory then ever he was before. This City, or commonwealth, is this present world, which Advanceth to Authority poor men;
cc vvd av-j p-acp jc n1 cs av pns31 vbds a-acp. d n1, cc n1, vbz d j n1, r-crq vvz p-acp n1 j n2;
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that is, such as come naked into this life, and vpon the sudden when they looke best for it, doth it pull them downe againe,
that is, such as come naked into this life, and upon the sudden when they look best for it, does it pull them down again,
d vbz, d c-acp vvb j p-acp d n1, cc p-acp dt j c-crq pns32 vvb js p-acp pn31, vdz pn31 vvi pno32 a-acp av,
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and turneth them naked into their graues, and so sendeth them into an other world, where bringing no treasure with them, they are like to finde litle fauor, and rather eternall miserie.
and turns them naked into their graves, and so sends them into an other world, where bringing no treasure with them, they Are like to find little favour, and rather Eternal misery.
cc vvz pno32 j p-acp po32 n2, cc av vvz pno32 p-acp dt j-jn n1, c-crq vvg dx n1 p-acp pno32, pns32 vbr j pc-acp vvi j n1, cc av-c j n1.
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The wise King that preuenteth this calamity, is euery one which in this life, according to the counsell of Christ, dooth seeke to lay vp treasure in heauen, against the day of theyr death,
The wise King that preventeth this calamity, is every one which in this life, according to the counsel of christ, doth seek to lay up treasure in heaven, against the day of their death,
dt j n1 cst vvz d n1, vbz d crd r-crq p-acp d n1, vvg p-acp dt n1 pp-f np1, vdz vvi pc-acp vvi a-acp n1 p-acp n1, p-acp dt n1 pp-f po32 n1,
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when they must bee banished hence naked, as all the Princes of that Citie were.
when they must be banished hence naked, as all the Princes of that city were.
c-crq pns32 vmb vbi vvn av j, c-acp d dt n2 pp-f d n1 vbdr.
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At which time, if their good deedes doo followe them, as God promiseth, then shall they be happy men,
At which time, if their good Deeds do follow them, as God promises, then shall they be happy men,
p-acp r-crq n1, cs po32 j n2 vdb vvi pno32, c-acp np1 vvz, av vmb pns32 vbb j n2,
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and placed in much more glory, then euer this world was able to giue them.
and placed in much more glory, then ever this world was able to give them.
cc vvn p-acp d dc n1, cs av d n1 vbds j pc-acp vvi pno32.
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But if they come without Oyle in theyr Lampes, then is there nothing for them to exspect but this, I knowe you not.
But if they come without Oil in their Lamps, then is there nothing for them to expect but this, I know you not.
p-acp cs pns32 vvb p-acp n1 p-acp po32 n2, av vbz pc-acp pix p-acp pno32 pc-acp vvi p-acp d, pns11 vvb pn22 xx.
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This sum of mony, is not so much our good deeds, as the forgiuenes of our manifold offences, the amēdmēt of our sinfull liues, yt godly & religious care of the life to come.
This sum of money, is not so much our good Deeds, as the forgiveness of our manifold offences, the amendment of our sinful lives, that godly & religious care of the life to come.
d n1 pp-f n1, vbz xx av d po12 j n2, c-acp dt n1 pp-f po12 j n2, dt n1 pp-f po12 j n2, pn31 j cc j n1 pp-f dt n1 pc-acp vvi.
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That which we are so greatly in loue withall, the Apostle giues vs counsel to the quite contrary.
That which we Are so greatly in love withal, the Apostle gives us counsel to the quite contrary.
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Loue not the world, neither the things that are in the world, 1. Ioh. 2, he addeth the reason: because the world passeth away.
Love not the world, neither the things that Are in the world, 1. John 2, he adds the reason: Because the world passes away.
n1 xx dt n1, av-dx dt n2 cst vbr p-acp dt n1, crd np1 crd, pns31 vvz dt n1: p-acp dt n1 vvz av.
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But he that fulfilleth the will of God, abideth for euer.
But he that fulfilleth the will of God, Abideth for ever.
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Heauen is not in this life, and we must looke to bee weaned from this world,
Heaven is not in this life, and we must look to be weaned from this world,
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if euer we wil looke to be in heauen. The ioyes of heauen, and the desires of the world are quite contrary:
if ever we will look to be in heaven. The Joys of heaven, and the Desires of the world Are quite contrary:
cs av pns12 vmb vvi pc-acp vbi p-acp n1. dt n2 pp-f n1, cc dt n2 pp-f dt n1 vbr av j-jn:
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for they are too heauy a burthen, and doo hinder vs from mounting vp so high.
for they Are too heavy a burden, and do hinder us from mounting up so high.
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And herein for the most part, wee may be resembled vnto the Grashopper, which is borne and bred, liueth and dyeth in the same ground.
And herein for the most part, we may be resembled unto the Grasshopper, which is born and bred, lives and Dies in the same ground.
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The Grashopper hath wings and hoppeth vp a litle, but presently falleth downe againe. So many of vs haue often good motions vnto godlinesse, and the life to come:
The Grasshopper hath wings and hoppeth up a little, but presently falls down again. So many of us have often good motions unto godliness, and the life to come:
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and againe all is gone in a moment, and we returne to our olde affections in this world,
and again all is gone in a moment, and we return to our old affections in this world,
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as though all our portion were onely in this life. Those foules that feede grosly, neuer flye high:
as though all our portion were only in this life. Those fowls that feed grossly, never fly high:
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and they which feed their hearts with things belowe, cannot haue their affections in heauen.
and they which feed their hearts with things below, cannot have their affections in heaven.
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The ioyes of heauen being so rare and excellent, and so surpassing woonderfull, that they might remoue these heauy, lumpish,
The Joys of heaven being so rare and excellent, and so surpassing wondered, that they might remove these heavy, lumpish,
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and grouelling desires of this world.
and grovelling Desires of this world.
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The carelesse, earthly, and worldly minde, hath no sight, nor sence, nor feeling of these ioyes.
The careless, earthly, and worldly mind, hath no sighed, nor sense, nor feeling of these Joys.
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But as the oxe is fatted in the pasture, and the byrd singeth sweetly, and feedeth without feare:
But as the ox is fatted in the pasture, and the bird sings sweetly, and feeds without Fear:
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and suddenly the one is driuen to the slaughter, and the other is taken in the snare:
and suddenly the one is driven to the slaughter, and the other is taken in the snare:
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So they that are giuen to the world, are lulled a sleep in securitie, vntil the time that death striketh with his dart, and endlesse destruction ouerwhelmeth thē.
So they that Are given to the world, Are lulled a sleep in security, until the time that death striketh with his dart, and endless destruction overwhelmeth them.
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But where is that man or woman, which can say with the Apostle, I desire to bee dissolued,
But where is that man or woman, which can say with the Apostle, I desire to be dissolved,
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and to be with Christ which is best of all? Phil. 1. For they that say such things, declare plainely, that they seeke a countrey, Heb. 11.14. Desiring a better counttey then is to be found in this world; that is, a heauenly:and to be with christ which is best of all? Philip 1. For they that say such things, declare plainly, that they seek a country, Hebrew 11.14. Desiring a better counttey then is to be found in this world; that is, a heavenly:
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and for them hath God prepared a Citie. Heb. 13.14. For here we haue no continuing Citie, no continuing habitation:
and for them hath God prepared a city. Hebrew 13.14. For Here we have no Continuing city, no Continuing habitation:
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let vs therefore seeke a better habitation to come, which is of longer continuance, and free from all miseries.
let us Therefore seek a better habitation to come, which is of longer Continuance, and free from all misery's.
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The next fruite is, that the remembrance of these ioyes, teacheth vs patience in affictions, in troubles and didistresses.
The next fruit is, that the remembrance of these Joys, Teaches us patience in Afflictions, in Troubles and didistresses.
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For how troublesome soeuer this life is here, yet there shal al troubles, miseries and wrongs, be aboundantly recompenced. And the Apostle speaketh truly. Rom. 8.18. The afflictions of this present time, are not worthy of the glory, which shall bee shewed vnto vs. In the 126. Psal. They that sowe in teares saith the Prophet, shall reape in ioy.
For how troublesome soever this life is Here, yet there shall all Troubles, misery's and wrongs, be abundantly recompensed. And the Apostle speaks truly. Rom. 8.18. The afflictions of this present time, Are not worthy of the glory, which shall be showed unto us In the 126. Psalm They that sow in tears Says the Prophet, shall reap in joy.
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And hee that now goeth on his way weeping, and beareth foorth good seed, shall doubtlesse come againe with ioy,
And he that now Goes on his Way weeping, and bears forth good seed, shall doubtless come again with joy,
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and bring his sheaues with him. Woe bee to you saith Christ, that now laugh, for you shall waile and weepe. Luke. 6.25.
and bring his sheaves with him. Woe be to you Says christ, that now laugh, for you shall wail and weep. Luke. 6.25.
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And therefore happy shall they bee in an other worlde, who haue in good causes suffered wrongs, committing themselues vnto God.
And Therefore happy shall they be in an other world, who have in good Causes suffered wrongs, committing themselves unto God.
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This time of heauenly ioyes, is compared vnto haruest, and what care dooth euery one take to prouide good and choise seede, that theyr haruest may fall out accordingly.
This time of heavenly Joys, is compared unto harvest, and what care doth every one take to provide good and choice seed, that their harvest may fallen out accordingly.
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Thy seede, is thy thoughts, thy words, thy deedes, and conuersation. Therefore let mee exhort you as the Apostle dooth, Galla. 6.7. Bee not deceiued, GOD is not mocked;
Thy seed, is thy thoughts, thy words, thy Deeds, and Conversation. Therefore let me exhort you as the Apostle doth, Galla. 6.7. be not deceived, GOD is not mocked;
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for whatsoeuer a man soweth, that shall hee also reape. For hee that soweth to his flesh, shall of the flesh reape corruption:
for whatsoever a man Soweth, that shall he also reap. For he that Soweth to his Flesh, shall of the Flesh reap corruption:
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but hee that soweth to the spirit, shall of the spirit reape life euerlasting. Looke how wee sowe, so shall wee reape:
but he that Soweth to the Spirit, shall of the Spirit reap life everlasting. Look how we sow, so shall we reap:
cc-acp pns31 cst vvz p-acp dt n1, vmb pp-f dt n1 vvb n1 j. n1 c-crq pns12 vvi, av vmb pns12 vvi:
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such as our seede is, such also shall bee our haruest.
such as our seed is, such also shall be our harvest.
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The date of this our life, is but short, but the remembrance of a life well ledde, shall bee comfortable for euer;
The date of this our life, is but short, but the remembrance of a life well led, shall be comfortable for ever;
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and this shall for euer and euer bee our endlesse haruest: still gathering, still encreasing, and neuer payring.
and this shall for ever and ever be our endless harvest: still gathering, still increasing, and never pairing.
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The last thing in the aforesaid 21. Chapter, of the Reuelation is, that there shall enter into this heauenly Ierusalem, no vncleane thing.
The last thing in the aforesaid 21. Chapter, of the Revelation is, that there shall enter into this heavenly Ierusalem, no unclean thing.
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And as it is in the Prophecie of Zechariah, Chap. 14.21. In that day, there shall bee no more the Canaanite in the house of the Lord of Hostes.
And as it is in the Prophecy of Zechariah, Chap. 14.21. In that day, there shall be no more the Canaanite in the house of the Lord of Hosts.
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The Canaanites were a lewde people, and for the same, were driuen out of the land:
The Canaanites were a lewd people, and for the same, were driven out of the land:
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and if they were not worthy to dwell on earth, much lesse shall they be worthy to be receiued in heauen.
and if they were not worthy to dwell on earth, much less shall they be worthy to be received in heaven.
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Dearely beloued saith the Apostle S. Peter. 1. Epist. 2.11. Abstaine from fleshly lusts, bridle them, keepe them vnder, for they fight against the soule. Collo. 3.1. If ye be risen with Christ, seeke those things which are aboue, where Christ sitteth at the right hand of God. Dearly Beloved Says the Apostle S. Peter. 1. Epistle 2.11. Abstain from fleshly Lustiest, bridle them, keep them under, for they fight against the soul. Cologne. 3.1. If you be risen with christ, seek those things which Are above, where christ Sitteth At the right hand of God.
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Set your affections on things which are aboue, and not on things which are on earth:
Set your affections on things which Are above, and not on things which Are on earth:
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and mortifie your immoderate affection, and euill concupiscence. Remember this peremptory word: No vncleane thing shall enter there. Mat. 5.8. Blessed are the pure in heart, for they shall see God. Heb. 12.14. Follow holynesse, without the which, no man can see God. and mortify your immoderate affection, and evil concupiscence. remember this peremptory word: No unclean thing shall enter there. Mathew 5.8. Blessed Are the pure in heart, for they shall see God. Hebrew 12.14. Follow holiness, without the which, no man can see God.
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And God graunt vs this wedding garment of holynesse, that we may goe in with the bridegroome:
And God grant us this wedding garment of holiness, that we may go in with the bridegroom:
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for we know what befell to him that wanted it, Mat. 22.11. Let vs worke our owne saluation with feare and trembling:
for we know what befell to him that wanted it, Mathew 22.11. Let us work our own salvation with Fear and trembling:
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being desirous to receiue a kingdome, which cannot bee shaken:
being desirous to receive a Kingdom, which cannot be shaken:
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let vs pray for grace, whereby we may so serue God, that we may please him with reuerence & feare.
let us pray for grace, whereby we may so serve God, that we may please him with Reverence & Fear.
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And seeing we haue precious promises, 2. Cor. 7.1.2. Pet. 1.4. and that more surer, then the heauen and the earth, Heb. 6.13.18. let vs cleanse our selues from all filthinesse of the flesh & spirit, and grow vp into ful holinesse in the fear of God.
And seeing we have precious promises, 2. Cor. 7.1.2. Pet. 1.4. and that more Surer, then the heaven and the earth, Hebrew 6.13.18. let us cleanse our selves from all filthiness of the Flesh & Spirit, and grow up into full holiness in the Fear of God.
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For as they that thus do his will, shal enter in through the gates into the Cittie,
For as they that thus do his will, shall enter in through the gates into the city,
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and their right shalbe in the tree of life: So without, shalbe dogs, and all vnclean persons. Reu. 22.14. Let not my last exhortation be forgotten among you.
and their right shall in the tree of life: So without, shall Dogs, and all unclean Persons. Reu. 22.14. Let not my last exhortation be forgotten among you.
cc po32 j-jn vmb p-acp dt n1 pp-f n1: av p-acp, vmb n2, cc d j n2. np1 crd. vvb xx po11 ord n1 vbi vvn p-acp pn22.
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Enter in at the strait gate: Enter in At the strait gate:
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for it is the wide gate and broad way, that leadeth to destruction, and many there be which goe in thereat.
for it is the wide gate and broad Way, that leads to destruction, and many there be which go in thereat.
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Because the gate is straight and the way narrow, that leadeth vnto life, fewe there be that finde it.
Because the gate is straight and the Way narrow, that leads unto life, few there be that find it.
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To adde vnto these, one of the greatest ioyes among all, is Gods mercie: whereof wee haue a sweete taste in this life.
To add unto these, one of the greatest Joys among all, is God's mercy: whereof we have a sweet taste in this life.
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For were it not for that, none of vs all should enter into that place, where thosse ioyes are to be found.
For were it not for that, none of us all should enter into that place, where thosse Joys Are to be found.
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For as our first parents, by Gods iust anger according to their due desert, were cast out of Paradice,
For as our First Parents, by God's just anger according to their due desert, were cast out of Paradise,
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and an Angel set with a sword drawne, to keepe the way, that no flesh should return thither;
and an Angel Set with a sword drawn, to keep the Way, that no Flesh should return thither;
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so the onely gate to let vs in again, is Gods mercy.
so the only gate to let us in again, is God's mercy.
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Wherof, as the godly and most righteous that are, stand in great need, so let none of vs all, either abuse Gods mercy,
Whereof, as the godly and most righteous that Are, stand in great need, so let none of us all, either abuse God's mercy,
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or presume of his mercy, least we misse of the same.
or presume of his mercy, lest we miss of the same.
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This mercy, is called the rich mercy of God, for no treasure is comparable vnto it:
This mercy, is called the rich mercy of God, for no treasure is comparable unto it:
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and as it passeth all vnderstanding, so cannot the deepest reach of man, conceiue any part of the depth or height therof:
and as it passes all understanding, so cannot the Deepest reach of man, conceive any part of the depth or height thereof:
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the compasse, the largenesse, the widenesse and breadth of it is such, that it cannot bee measured:
the compass, the largeness, the wideness and breadth of it is such, that it cannot be measured:
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and therefore may it well be called, as it is indeed, both infinit, and incomprehensible. And because no tongue of man can speake it, let Angels bring the message. As we reade Luk. 2.14. Glory be to God in the high heauens, and peace in earth, and towards men good will.
and Therefore may it well be called, as it is indeed, both infinite, and incomprehensible. And Because no tongue of man can speak it, let Angels bring the message. As we read Luk. 2.14. Glory be to God in the high heavens, and peace in earth, and towards men good will.
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The Lord of his goodnesse, direct our steppes to this throne of mercy, and cloath vs with the garment of mercy.
The Lord of his Goodness, Direct our steps to this throne of mercy, and cloth us with the garment of mercy.
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And the Lord this day set his print and seale vpon you.
And the Lord this day Set his print and seal upon you.
cc dt n1 d n1 vvd po31 n1 cc vvi p-acp pn22.
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Thus I perswade my self, I haue now wonne some, and whom I haue wonne, the Lord in mercy keepe:
Thus I persuade my self, I have now won Some, and whom I have won, the Lord in mercy keep:
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and so I discharge my selfe.
and so I discharge my self.
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For we are all by our owne disposition, like vnto tottering walles, still readie to slide, still readie to fall.
For we Are all by our own disposition, like unto tottering walls, still ready to slide, still ready to fallen.
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And therefore I would I might say, as it was saide to him that suffered with Christ;
And Therefore I would I might say, as it was said to him that suffered with christ;
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This day shall ye be in Paradice.
This day shall you be in Paradise.
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And if this day your hatts be throughly conuerted, surely this day you are in Paradice.
And if this day your hats be thoroughly converted, surely this day you Are in Paradise.
cc cs d n1 po22 n2 vbb av-j vvn, av-j d n1 pn22 vbr p-acp n1.
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It was no comfort to Adam and Eue, to remember they wer in Paradice, seeing themselues now cast out.
It was no Comfort to Adam and Eve, to Remember they were in Paradise, seeing themselves now cast out.
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And if we be once placed in Paradice, then let vs looke to our standing, that we fal not.
And if we be once placed in Paradise, then let us look to our standing, that we fall not.
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For as we are mortal, so are we mutable: and nothing so familiar with vs, as to chaunge. Deu. 5.29. Vnconstant God knowes we are, the Lord make vs stedfast.
For as we Are Mortal, so Are we mutable: and nothing so familiar with us, as to change. Deu. 5.29. Unconstant God knows we Are, the Lord make us steadfast.
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And the remembrance of these heauenly ioyes, which wee haue now heard, let that make vs stedfast euen to the end.
And the remembrance of these heavenly Joys, which we have now herd, let that make us steadfast even to the end.
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Deo soli omnis laus fit & gloria Et gratia in seculum. FINIS.God soli omnis laus fit & gloria Et Gratia in seculum. FINIS.
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