THE holy Apostle PE­TER, writing vnto all wheresoever, that had obtained the like preci­ous faith, even the pre­cious faith of Christia­nitie, doth vnto all (and so consequent­lie vnto vs, if wee be Christians) deliuer [Page 6]many saving doctrines and wholesome exhortations grounded vpon their do­ctrines, for the further confirmation of faith and increasment of sanctification. Amongst which, this one (namly a Ca­ueat and warning peale of the destructi­on of the whole worlde by fire, and the great day of Doome) is not least vrged, but of all the rest most forciblie in this Chapter propounded and pressed, and especially in these two verses now read. Before the handling of which two ver­ses, it shall be vnto me neither grievous, nor to you vnprofitable, that I summe vp the precedents of the chapter. In the two first verses, the blessed Apostle, stir­reth vp the Readers of his Epistle, to re­ceiue the ensuing doctrine into the pu­ritie of their mindes, (for indeede a cor­rupt minde will but mock there at) and the rather they are mooved therevnto, because the doctrine should be no newe or strange doctrine, but even such a do­ctrine as before had bin delivered: First by the holy Prophets, secondly by the [Page 7]Apostles of our Lord & Saviour: which doctrine he calleth a Commandement, because it was not a lesson left, to learne or beleeue at a christians leasure or ple­sure, but enjoyned vpon every Christi­ans neck, by the holy Prophets before Christ came, by the blessed Apostles af­ter Christ come: a commaundement to the Church of the old Testament, and a commaundement to the Church of the newe Testament: and therefore not such a lesson as may be beleeved and vnbele­ued, received and refused at mens plea­sures: but a commaundement sent vnto all that study puritie of minde, and do a­waite the comming of our Sauiour.

In the thirde and fourth verses, hee foretels the pure minded of certaine ad­versaries to the saide doctrine: and this he doth, first by setting down their time of arising: namely, In the latter daies: se­condly, by giuing vnto them an Epithet drawn from the qualitie of their speach, vz. Mockers: thirdly, setting downe a Sy­nopsis or compendium of their speache, [Page 8]which is this: Where is the promise of his comming? for since the Fathers died, all things continue alike from the beginning of the Creation: as though they should say, You write and you talke of Christs comming vnto Iudgement, saying, that there shall bee an end of all these worldly thinges: I cannot tell, the old ancient Fathers they died and so do we die, others came in their roomes, and so doth there in ours and not onely that, but such creatures as were then, such are nowe, daies, moneths and years turne about, depar­ting and comming againe in a worde, I see nothing changed, but all things alike now as of old, and therfore I cannot beleeue that the saying (The World shall bee consumed, and the Christ shall come vnto Iudgment) that it is any thing else, but a tale of Robin-hood, and therefore I will walke on in the waies of mine owne heart, and in the delight of mine owne eies, making my heauen heere whilest I liue heere: for after death, I cannot beleeue there is any account no nor life, no more then of a dead Dog, and pitted caryon. All these and such like blasphemies, the holy A­postle [Page 9]accompts no better than a Mock, and the persons themselues Mockers, namely, of God and his word. In the 5. and 6. verses, the Apostle rendreth a rea­son of their Atheisme & Infidelitie: name­ly, that they are willingly ignorant, of what? That they are willingly ignorant how the heauens had their beeing by the word of the Lord, (for they think the Heavens to come of themselues) as also ignorant howe the earth by the same word of ELOHIM was separate from the waters and had his foun­dation (as the Psalmist saith) laid vpon the waters: Psal 24.2. and therefore by the same worde of God brought aboue the Earth, what time the old world was destroyed by water. This I take to bee the true sence of them two verses. In the seventh verse, he teacheth the pure minded, that the same worde that brought forth the former effects, the same worde is the preseruer of the Heauens and Earth, during the time of their conservation: but that the same word hath determined an end vnto the Heauens and the Earth, which shall as [Page 10]verely take place by fire (as erst by wa­ter) The day of which destruction shal be, what time the Lord shall vtterlie de­stroye the vngodly: closely intimating thus much: As the waters overflowed the Earth, in that day wherein God had ap­pointed to preserue Noah and to destroy the vnbeleevers: so verely shall the fire ceaze vppon the Heavens and Earth in that day, wherein our God hath secretly concluded the destruction of all such mockers and vngodlie persons.

In the eight and ninth verses, hee stirreth vp the beloued of the Lord to be grounded in a perswasion quite contra­ry vnto the former mockers: First, in not being ignorant, as the former were wil­linglie ignorant: Secondly, to testifie their not being ignorant by beleeving, first, that before the Lord, one day and a thousand yeares are alike; (this is secretlie opposed to the ignorant judgement of the mockers, who thought God woulde neuer come, because hee had driven so many yeares) Secondly, by beleeuing [Page 11]that the Lord will not be slack in keep­ing his promise of comming, howsoe­uer some in their foolishnes accounted him slack: for the effecting of which be­liefe in them, hee giueth in the next words a reason (not of the Lords slack­nes, but) of his not destroying the world and comming vnto judgement, as yet: namely, because he hath decreed a time, wherein (with all long suffering) he will awaite the repentance of people, that so they might be saued: This secretly insi­nuateth thus much: Euen as the Lord, (before he would destroy the old world by water) did with loue and much pati­ence even an Genes 6.3. 1. Pet. 3.20. hundred & twenty years, awaite the repentance of the people: e­uen so with patience and asmuch (ey more) lenitie, he now awaiteth the con­uersion of people from Sinne to Sancti­tie, that so in that great and fearfull day, they might bee saved, and not with the vngodly be destroied.

Now come we to the text read: wherin is considered two things; First, the pro­pound [Page 12]of the doctrine generall in the first verse read, by a simple affirmatiue: Secondly, by way of concession in the first clause of the next verse: then an ex­hortation, vrged by an interrogation in the next and last clause. In the proposi­tion generall, wee haue to obserue the comming of the Lord in these wordes: But the day of the Lord will come: Second­lie, the manner of his comming, like a Theef in the night: Thirdly, what shall be effected by his comming, vz. the passing away of the Heuens, with the Elements mel­ting: Secondly, of the Earth, by the bur­ning of fire: Thirdly, the concession of the whole in these words: Seeing all these things must be dissolued. The exhortation included in the interrogation, lieth in these wordes, What maner of persons ought ye to be in holy conversation and godlinesse? The comming of the Lord, expressed in these words, But the day of the Lord vvill come, is an opposition to the mockers negatiue axiome which was this: The day of the Lord vvill not come. And to make [Page 13]the affirmation more forcible, the holy Apostle preponeth the particle, But: as though he shuld say, You mockers affirme that the Lord vvill not come, But I affirme he vvill come. Thus the Apostles of Sa­than and the Apostles of Christ, will be ever in contradictions, like to IEHOVAH and Satan in Paradise, The Lord he said, In eating of the tree of knowledge of good & evill, thou shalt dy the death. Genes. 2.19. Sathan soone after saide, Chap. 3.4. Ye shall not die at all. The impes of Satan can say, Loe all things in the world are as they were woont to be, there­fore God will not come to iudgment: The A­postle of IESVS he saith, But the day of the Lord will come. Whether nowe shall we beleeue? the abhominable Atheist, or the blessed Apostle PETER? To the wicked their fore-but, the Apostle oppo­seth his But: which But, will prooue so mighty a wal in the end, as neither moc­kers nor mockers disciple, shall be able to leape over without breaking the neck of their soule. The Apostle PAVL, hee plainely saith to the Thessalonians, 1. Thes. 5.2 Ye [Page 14]knowe perfectly that the day of the Lordshal come: but our Mockers say, vve knowe perfectly that the day of the Lord shall not come. Holy IVDE bringeth in the pro­phecie of Iude. 14.15. Henoch, saying, that the Lord commeth vvith thousandes of Saintes to giue iudgment: And our Saviour him­selfe affirmeth Matth. 24. that Hee will come with the sounde of a Trumpet:: but our Hel­hounds affirme, that all these things are but tales and devises of men: whom shal we beleeue now? The blessed Apostles, and our Saviour himselfe: or these birds of the bottomles pit, that breath blas­phemie against God and his worde? A wonder of the worlde, that man should be so infatuate and sensles. But the Apo­stle a little before giues the reason here­of: namely, that they willingly are igno­rant, howe the Lord by his word hath made and conserved the Heauens and Earth, as also howe heretofore by the same potent word, hee brought the wa­ters vpon the Earth to the destruction of all Creatures breathing, excepting [Page 15]them in the Arke. These Atheists, blind Moles, are ignorant of the Worde and works of God, ey willingly ignorant, else they could not but knowe that the Lord will come vnto judgment. Let the ran­kest mocking Atheist answere to this question: Is there not sometimes a qualme comming over thine heart, when thou mur­dreist, vvhen thou steales, vvhen thou com­mits adulterie, &c. Feelest thou not some­times a griping of thy Conscience, Speake plaine, ly not? Oh yes thou Atheist! thou art not ever exempted from such nips, girds and cold qualmes. What meanes thine hart to admit of such molestures? Oh thou Atheist, thy soule is affraid and trembles to come before one, that will take an accompt of thy wicked life: that will judge that sinne, and plague it with Hell fire. Thy Conscience therefore ac­cuseth thee: thy soule trembles with thy Predecessor Diagoras, neither shalt thou escape the Iudge before whom thy soul so citeth and sommoneth thee. Prou. 14.13 Euen in laughing thine heart is somtimes sor­rowfull, [Page 16]and the end of thy mirth attain­ted with heavines. Put the evill day farre from thee for a while, yet the remem­brance thereof, wil somtimes crosse thy banquet: when thou art so overthwar­ted, imagine thy selfe to bee 2. King 21.20 Ahab, and that overthwarter to be Elijah. Say vnto the twitching light of thy Conscience, Hast thou found me, oh mine Enemie? and it shall answer, I haue found thee, for thou hast sold thy selfe to worke wickednes in the sight of the Lord: when the Apostle saith, But the day of the Lord will come, he wold oppose that Day, vnto the daye of the wicked. The wicked now haue their day; the Lord then wil haue his day: and ther­fore, that great day is called the Lords day. Christ his resurrection day, is cal­led the Revel. 1.10. Lords day, because hee then tri­umphed over the Deuill, death and sin: so this day of Doome, is called the Lords day; because hee then will for ever com­mit the Deuill, and those that haue de­lighted in the waies of death and sinne, to everlasting torture. As ABRAHAM [Page 17]could equally conclude against DIVES, Thou hadst then thy pleasure, and Lazarus his torment; therefore now it is just, that thou bee tormented and Lazarus haue pleasure: so against all wicked ones, I conclude; As you haue your day nowe, so Christ shall haue his day then: walke on in the waies of your own flesh, but be sure, the day wil come that shal pay for al. In this day the wicked shall cry, Hilles and mountaines fall vpon vs, and cover vs from him that sitteth vpon the throane: but as for the godly, let them hold vppe their heades, for then is come the fulnes of their redemption. Woe be vnto these that nowe laugh (because of sin) for then they shall mourne, but blessed be these that now mourne (because of sinne) for they then shall laugh and be comforted. This day of the Lord (saith PETER) shall come, as though hee should say, tremble oh wicked man, for thy day of judgment shall come: be patient and rejoice, thou that art persecuted for righteousnes sake for the daye of judging thy cause shall [Page 18]come. This daye is figured out by the Prophet Ioel. 3.12 14. IOEL, vnder IEHOVAH, his pleading in the Valley of Iehoshaphat, in the daye of his threshing the Heathen. Howsoeuer the Lord seeme now to be a sleepe (the wicked thinking God like to themselues) yet then the Lord shall a­wake as a Gyant refreshed with wine, Pfal. 50.21 & bring them vnder the crushing blowe of his flayle, a flayle of judgment that shall beat them like chaffe: In the meane time let all knowe, that whatsoever Mockers say, The day of the Lord shall come. Iudge righteouslie (oh yee rulers of the Earth) preferre not the cause of the Potent to the cause of Widowes and Orphanes: slaughter not Christ in Habell, commit not 1 King. 22.27. Michajah (with Ahab) vnto prison, nor dare to feed the Lords Prophet with the bread and water of affliction, for af­ter yee haue had your daies of judging and pleading, the Lords day shall come, wherein hee will examine the cause of the poore and oppressed. If yee haue not judged and done according to God his [Page 19]book, but according to the inequall bal­lance of your owne making, then hear­ken to Isai. 10.1. ISAIAH, Woe vnto them that de­cree wicked decrees, and doe vvrite grievous things, for keeping back the poor from Iudg­ment, and for taking away the iudgment of the poore of my people, that Widowes may be their pray, and that they may spoile the Fa­therlesse. What will yee do now in the day of visitation & of destruction, which shal come from farre? to vvhome will ye flie for helpe? and where will ye leaue your glory? Oh yee Rulers of the Earth, The day of the Lord shal come as verely as the Assirians, Medes-Persians, Graecians, Syri-Egyptians, vpon Iudah: your judgments shall bee weigh­ed in the ballances of the Sanctuarie: if they be found faithfull and full weight, then enter into the possession of glorie: but if they be found partial and too light with Belshazzars kingdome, then thou shalt be cast out for counterfeit coyne. If oh yee widowes, fatherles and wrong­full distressed ones, ye here in the day of man cannot be equally dealt withall, do [Page 20]not curse, murmure, but rest patient for a while, Revel. 6.9. (as vnder the bloody Alter Iesus, more injured than thou) and after man hath had his day of playing Rex jex, The day of the Lord shall come, what time the Lord will examine their Law-books by his sacred Testament, and call back the examination of thy cause in the hearing of men, angels and devils. Loosers must haue their sayings, and the wicked their wordes for a season: but The day of the Lord shall come, wherein they shall bee forced to stand by, and to hearken what the Lord shall say. Iesus himselfe was here, of the Rulers & Priests of the peo­ple, scarselie vsed as a Lord, nay, vsed like a traytor to Caesar, like a sower of sediti­ous doctrine, like a superstitious conju­rer; in a worde, like an of skouring of the world, even as are his members: but in this day hee will come as a LORD, to whome al power in Heauen and Earth is given, and they shall looke vpon him and his members mystical, whome they haue pearced. In the day of this life they [Page 21]would dominere, and Lord it over him and his: but now shall he and his Lord it over them. In this day of the Lord, Habel shal Lord it over Cain: the Matth. 2. slaughtered infants, over the Fox Herod, Lazarus o­uer Dives: In this day, the Lord Iesus shal awake the mocking Atheist, and let him knowe, that there is a God that judgeth the earth. The workers of iniquitie, (not­withstanding their preaching and cast­ing out of Devils) shall this day bee dri­uen from the societie of the faithfull and the face of Iesus. Now, the Lord wil ex­amine, how they haue Mat. 25.24 fed and clothed the poore: visited the prisoner, and been mercifull vnto the distressed. They shall in this day (even every lippe-gospeller) know what difference there is betwixt a dead faith, or idle beleefe not working: and a liuely Faith that bringeth foorth fruites of righteousnes and holinesse. If they will not here in this life Iam. 2.18. shewe their faith (which is invisible) by holy vvorkes, (which are visible) then fear in that gret daye of our Lord to heare the sentence, [Page 22] Depart from mee yee cursed into everla­sting fire. Mat. 25.41.

Oh, this shall bee a day of feare, and horrour: Our Lord shall bee vnto the wicked and vngodly, the roaring Lyon of the tribe of Iudah: but vnto the faith­full members of IESVS, it shall be a day of solace and glorie: for vnto them, shall Christ be the meeke Lamb slaine from the beginning of the Worlde, wiping away all teares from their eies: setting them on his throane, even as himselfe nowe sitteth on his Fathers throane, & so aeternize their felicitie vnto them; for that shall be the Lords day.

Oh, who will not beg with Lazarus now, that he may glorie with Lazarus then? who wil not now lay down the life of his bodie for an houre, that so he may receiue of the Lord then, life for yeares, millions of yeares, even for aeternitie of time beyond al time? On the other side, who will bee so madde, to murther with Cain heere, for satisfying a sodaine mo­mentaine lust, and then bee damned to [Page 23]the pit of torment for ever? who will be so mad, as for sparing a little meate and drinke, with the proud glutton from the needie, to sell his body and soule to the Devill, and the damnable pit for ever? Oh foolish and vntoward fleshe of ours, that remembers not this day, this feare­full day, to the workers of vnrighteous­nes. It is written of a certaine Ancient, that he so lived, as ever opening his eare, and listening vnto the voice of the An­gels trumpet that shuld cry, Come, come away vnto Iudgment. If we would so liue, as ever listening after the appearance of the Lord in this his day, then assuredlie, wee would not dare to rush into adulte­rie, stealth, and other prophanesses as we doe. When thou art tempted to defile thy Neighbours bed, to filtch away thy Neighbours goods, to imprison or kill the innocent, &c. Then say thus within thy selfe: Oh miserable man, nowe the spirite of Hell with the bellowes of his malice, is blowing and puffing vppe thy lustes to sette them on fire, that so thy [Page 24]members may commit iniquitie: this Sathan doeth, to haue me damned with him: If I followe the motion of this wic­ked spirit, what gaine shal I therby win? I shall satisfie my lust of vncleannes, of filching, of wrath, of pride: Oh, but God hath damned that lust, and set his curse vpon that work: what if the terrible day of the Lord come, as I am committing that sinne? or if not, howe shall I exspect Gods mercie vnto repentance after the doing of the sinne, that knowes before hand, that it is displesing vnto my God? what is an howres plesure to fierie tor­ments induring for ever? why should I grieue God, and cause the Devill to bee merrie? thogh the great day of the Lord come not vppon me at this instant, yet this day may be the day of my death, & then commeth my soules Iudgement: shall I then hazard my soule, nay, shal I wittinglie commit it to the Devils ser­uice, who is desirous to drawe me with himself vnto the black burning pit? Thus debate with thy selfe, then tell mee what [Page 25]pleasure thou canst take in sinning? Oh Lord, sweet Lord Iesus! though this shal be a terrible day to the Atheist, mocker, and counterfeit Christian, whose plea­sure then endeth, and whose endles pain and torture then beginneth: yet vnto thy poore afflicted sonnes and daugh­ters, it shal be a day of glee and gladnes, for then shall their dolour end, and their never fading glorie beginne: then shall the wicked be tormented in hell fire: but thy people shall raigne in the beauteous heavens, then shall the wicked be cou­pled and chained with the Devill and his Angels, in the Iron bandes of thy wrath: but thy sanctified members shall be Iohn. 3.2. like thee, see thee as thou art, & wait vpon thee (the Lambe) whither soever thou goest. Sweete Iesus, sanctifie the consideration heereof vnto thy people, that by the torture of the wicked, & the glorie of the godlie, they may be drawn from sinne to serue thee in righteousnes and holines all the daies of their life.

But how shall this day come? The A­postle [Page 26]hauing learned that, of our Savi­our Iesus, what time hee preached vnto them the destruction Mat. 24. of Ierusalem doth answer: it shal come as a theefe in the night, that is, even as the theefe stealeth vpon a man in the night season, vnawares to the housholder, even in the time of his sleepe; so shall this day of the Lord vna­wares and sudenly, come vpon the inha­bitants of the earth: ey, our Saviour ac­cording to Lukes rehearsall saith, that this day, shall as a Luk. 21.35 snare come on all them that dwell vppon the face of the whole earth, that is, even as the beast or bird not thinking of any danger neer, is then vnawares caught in a snare: so shall the dwellers on the earth, sodainly with­out foreknowledge, be arrested by the day of the Lord. Methinks to him that is content but to vnderstand according to sobrietie: Rom. 12.3 another question (and that a curious one) is heerein answered. Ma­ny demaund in what daye or in what yeare, This great day of the Lord shall fall? Of the houre and daye, no professor of [Page 27]Christ dare define, because our Saviour hath said plainlie, Matth. 24.36. Of that day and houre knoweth no man, no not the Angels of Hea­uen, but my Father only: but concerning the yeare some dare determine: for say they, though the houre and day be not reveiled in the word, yet the year is clear lie vnderstood from Daniel 12. &c. nei­ther (say they) let it be marveled, that the yeare should be pointed at, considering the Devils had some foreknowledge of that time when they cried, Mat. 8.29. Art thou come hither to torment vs before our time? As also Elias plainlie fore-prophesied: The World shall stand six thousand yeares, and then it shal be consumed with fire. And having determined the vttermost day to fall out Anno 1700. they then qualifie their judgment by saying, 1700 that somthing of these times must be cut off, from Mat. 24.22. &c. To answer to all these things at large, would require a peculiar trea­tise: and it is bruited (but I knowe it not of certaintie) that L. Chad­derton, M. of that Colledge one of Immanuel in Cambridge, hath publikelie there confu­ted [Page 28]the opinion, I therefore as I speak of it but by the way, will therefore but by the way shape foorth this litle answere. The shortning of the daies, Matth. 24.22. is properlie spoken of the cutting of them troublous daies of miserie, which came vpon Ierusalem, what time the Ro­manes besieged it. This may bee gathe­red from our Saviours words in the 15.16.17.18.19.20.21. verses aforego­ing. The people there are willed for a­voiding them troubles, to flee out of Iu­dea. If them daies were ment of the daies immediatelie before the ending of the world, to what end should hee speake of flying out of Iudea? to what end should he will the people to make such haste in flying from house and substance? and howe should it then bee better for such women as were not with child, then for these that were, except he ment, that the first might with lesse paine and trouble flie away from the sworde of Titus and his souldiers, as also from the sworde of the Read Iose­phus de bel­lo, Iud. Divided in the Citie? why should [Page 29]he wish them to pray that these troubles might befall Iudea in the sommer, rather than in the winter, but that hee knewe that snowe and foule weather wold hin­der the speedines of their flight. Second­lie, to cause our Saviour in DANIEL, to giue foorth a limited yeare, and then in the time of his fleshe, to cut somewhat from that time, even 12. yeares, as some haue, is to make Christ yea and nay, which the Apostle PAVLE denieth, 2. Corinth. 1.19.20. as also a breaker of the Prophets, which himselfe denieth. Mat. 5.17. Them troublous daies there spo­ken of (and it is affirmed, verse 22. of them that they should be shortened) can not bee spoken of the last troublesome times, that shall come vppon the whole world.

To Elias prophecie, (which may bee numbred amongst the Papistes vnwrit­ten verities) I say no more but this: I ac­knowledge him not for Elijath the Tish­bite: for his Canonicall speaches are regi­stred by the holy Ghost in the book of Kings, [Page 30]neither haue wee any such speach there or else where, in the Canonicall Scrip­tures as is this.

As for the Devils, they might well say, that the latter day was not yet come, wherein they should begin to bee more notablie tormented, and yet notwith­standing be far ynough from foreknow­ing the Latter day. The Devill had lear­ned by the prophecies of the old Testa­ment, that there should bee a long di­stance betwixt the incarnation of Christ and the end of all things. He knewe that Christ must haue his spirituall possessi­on to streatch over Psal. 2.8. the Heathen, vnto the corners of the Earth. As yet the par­tition wall was not broken downe: and after the lawe should go out from Zion to the Gentiles, there would bee some yeares spent for gathering the Heathen vnto the faith of Christ. Besides, Isaiah, Isa. 59.20. had prophecied an vniversall calling of the Iewes (which time as yet is vnex­pired) and from many other circumstan­ces every where in the Prophets, the [Page 31]devils might easilie know, that the time of Christ his incarnation could at noe hand be the time of the Lords last com­ming, namely, to judgment. That speach therefore of the Devils, is nothing to this purpose.

As for the numbers, Dan. 12.11.12. which some would haue (as to be so ma­ny yeares, so) to be accompted from Iu­lian the Apostates time An 365. what time it is said, Carion, Chron. lib. 3. that he in spite of Christ commanded the Iewes to build the tem­ple, which afterwardes was by thunder and earthquake overturned to the cea­sing of Sacrifice, and so accounting from that time, would haue the world to cease at fardest in the latter number, Dan. 12.12. Thereto I answer: If it were the An­gels meaning there, to speake of the end of this world, I could not but reverence that conjecturall beginning of the ac­compt: but as the spirite of God in the greatest visions, as of that of the 4. met­tels, and the other of the Dan. 2. Cap. 7. Cap. 11. 4. beastes, as also in the Revele of the Syrian and Egyp­tian [Page 32]actes (their Kings tearmed, King of the North, King of the South) as in all these, the Lord leadeth Daniel, not to the consideration of the state of the newe Testaments Church, (except vnder type or figure) but for the comforting of him and the Iewes, doeth foretell vnto them the state of the Church of the Iewes, vn­der the kingdomes of Chaldea, Mede-Perse, Grecia, Syri-Egypt, and that vntill the comming of Christ in the flesh, and the Dan. 9.24 sealing vp of (the old Testaments) vi­sion and prophecie. so I cannot easilie consent vnto the former conjecture, but rest in this judgment; namely, that them daies, Dan. 12.11.12. were properlie gi­uen forth for the Iews to accompt, what time their Dan. 7.8. &c. and 11 36. compared with 2. Thes. 2.3.4. notable Antichrist of Gogs land (the figure of our Sonne of perditi­on) should tread them and their temple vnder-foote.

And whereas they think, that the age of these last times, (by reason God is one and the same) should no more bee hid to the faithfull nowe, then was the date of [Page 33]the first world vnto Noah, I answere: God is one and the same, though hee reveale not the thinges whereof wee haue no promise, as also not like need, as had Noah, who was during that 120. yeares, to prepare an Arke for preser­vation to the second world. Secondly, if the knowledge shuld be proportio­nable, then all the faithfull must know This, for so no doubt the faithfull then with Noah vnderstoode that. Againe, the very yeare, ey the day should bee knowne of This: for so was Gen. 6.3 & 7.4. That. But the day, our Saviour plainely denieth, (doth he therefore Repent his goodnesse towards the faithfull?) and themselues giue it 12. years compasse to fal with­in, (vz. betweene 1588. and 1700.) themselues therfore conclude against themselues.

Lastly, I see not why from this speach of Peter, The day of the Lord shal come as a Theefe, as also that our Savi­our saith it shall come as a snare, that is, vnawares, and that not onely vpon [Page 34]some, but vpon all that dwell vpon the Earth I see not (I say) why I may not from this forme of speach conclude, that noe probable conjecture of the year may be giuen. And whereas they affirme, that though the Day bee not knowne, yet the yeare may be known: I answer, first, I see no such thing from the Scriptures alleadged: Secondly, where our Saviour denieth the fore­knowledge of the Day, I see not why by Day may not (ey, must not) be vn­derstood Time, indefinitely, as though he should say: That time is vnknown to the sonne of man: even as when he saith, The housholder would watch, if hee knewe the Time. The faithfull all know, that that day will come, and therefore doe watch over their waies: so that when­soever it shal come, it snal 1. Thes. 5.4 not come vnlooked for: & yet our Saviour saith, it shall come vnlooked for as a theefe. This then must necessarilie bee our Lord and Master his meaning: Watch and be ye sober, (speaking to all Christi­ans [Page 35]in their persons) that so that great day (in regard of limitation comming vn­awares vppon you) may not in regard of your beleeuing and wayting for the same, steale on you as on the wicked. This take I to be the very natiue sense of our Savi­our and his Apostles wordes and allu­sion: from all which I conclude, that I see not howe from Scripture, the defi­nite time of our Lords comming to judgment can be gathered.

Many having in their mouthes, in the Apostle Paul his time, 2. Thes. 2.3 That the day of the Lord was at hand, hee there­fore amongst other things, writ vnto the Saints at Thessalonia (where chief­lie this was bruited) that it was false: because, before that great day of the Lord, there should be a Departure, (or generall Apostacie from the faith of Christ) a thing taught by Iohn in his Apocalyps, where hee saith Rev. 6.14. Heauen, (not a part of Heaven: neither are we ignorant, howe the Church is called Heauen in all that book, as also, Mat. [Page 36]11.11. & 13. &c.) Heauen (saith he) de­parted away as a scrole when it is rolled. Secondly, (saith Paul) before that day of Christ, the man of sinne shall bee 2. Thess. 2.3. disclosed: Thirdly, he shall be consu­med: (and therefore called the Sonne of perdition) 8 by the spirit of Christs mouth: namely, in the powerfull mi­nistery of his word: Christ then (as he rid on with Salomon, Psalm. 45.4. vpon the white Horse in the Rev. 6.2. first seales o­pening, namely, vppon the worde of truth, meeknes, and righteousnes) so shall hee returne for the perdition of the Antichristian body, vpon the same worde or Revel. 19.11. &c. white Horse issuing out of Heaven (the Church) then opening, and the armies of faithfull issuing foorth with him, for the destruction of the Gentiles, the Beast, the earthly Kings, false Prophetes, and Idolatrous mar­ked People. At the perimplishment whereof, I look for the generall obedi­ence of Israel, prophecied plainely of by Isaiah, (59.20. & 60.) by Zechariah, [Page 37](12.10. &c.) by Paule (Rom. 11.25.26.) and the glory of their Church figured out plainlie, Revel. 21. compared with Isaiah, 60. All which well waighed, some may say: Many things fore pro­phecied of, and yet vnfulfilled, are to fall out before that day, therefore not like it is at hand: I answere, how things are ef­fected abroad in the world, I nor thou wholie vnderstand: Secondly, I feare that the multitude of the worlde will not perceiue these effects, nor acknowledge the holy Church, but rather a­rise with weapons to assist Revel. 20.7. &c. Gog and Magog, against the Church, till fire come downe from heauen & devoure them. Thirdly, the Apostle Peter not ignorant of the former prophecies, did notwithstanding in his time crye out, The day of the Lord is at hand, (1. Epist. 4.7.) teaching vs, so to fix our eye on this great day, as no numbers of yeares foregoing, may be deemed a day, in comparison of that eternitie of time that then beginneth. This [Page 38] Time finite and endable: that infinite and without end, as to the elect saved, so to the reprobate damned: as also, to stirre vs vp to account of Time, as God accompteth time: that is, future time to be present before our eies, the glasse of time runne, the Iudge at the doore, and therefore accordingly to prepare our selues to judgment: This necessarilie by the way, now to the vse of the doctrine.

Will the day of the Lord come as a theefe, even then when all the inha­bitants of the earth shall no more di­scerne the time, then did Sodome, Go­morrha, Zeboim, Admah, the fire and sulphure rained downe vppon them? Oh how had wee neede to watch, and Luk. 21.34 to take heede to our selues, (as our Saviour admonisheth) lest at any time our hearts be oppressed with surfeting drunkennes, and cares of this life, lest that day come vpon vs vnawares? how had we need to 36 watch and pray con­tinuallie, that wee may bee compted [Page 39]worthie to escape al these things, that then shall come to passe, and that wee may stand before the Sonne of man? If a servant knew that his Lord at such a time would come, he would happe­lie within that time, orderly dispose of all things: but alasse, we are ignorant of the time of our Lords repaire. Sure we are he wil come, but how sodainly we know not, except even then, when we least dreame of his comming.

If any man say, tush, tush, the day of the Lord is not neere, I answere: but thou knows that thy day is neere. Ad­mit the Great day be farre of, yet thy death-day is not farre off. What lease hast thou of thy life but till to mor­rowe? and when thou art dead, all the world is dead with thee. As thou falls, so receiues thy soule judgment. Haue thou bene never so righteous, if thou be cut downe in sinne vnrepented off, Ezech. 18. all thy former righteousnes shall be forgotten: thou shalt vntill the greate day of the Lord, be chained in the pri­son [Page 40]of horrour, where the vnfaithfull and disobedient to 1. Pet. 3.19 Noahs preaching are stil pent: & in that general doome the body shall be vnited with his soul, and as they sinned togeather, so liue a never dying death togeather. Let not the Devill therefore sounde in thine cares, the day of the Lord is nor neere wherein all souls shall be judged, con­sidering there is a day neere, wherein thy soule shall be judged. Death may as suddenly arrest thee vnto this par­ticular doome or Fore-session, as fire shall sommon the whole world vnto that generall Assises and Iudgment. He that now saith, Heart be at rest, may by and by heare: Oh Ideot, this night they shall take away thy soule.

When Noah preached the end of all flesh, they eat, drank, married, buil­ded, planted, sported out the daye, and slept out the night: but then, even then, the Cataracts of Heaven burst o­pen, and the waters belowe mounted aboue their bounds, swelling till they [Page 41]overpeered the highest mountaines, & suffocated all flesh, excepting them in Noahs Arke: when with the fat fran­ked Boare, and rainging Heifer, they deemed themselues most happy, even then they became haples and accur­sed. With the faithfull, Sorrowe is ouer night and ioy in the morning: but with the prophane and vnbeleever, Ioye is ouer night, and sorrowe in the morning: Feare, feare & tremble then, oh thou Earthworme, who savours nothing but earth and dust, as doth the serpent who was appointed to Gen. 3.14. glide on the earth, and to feede on dust. Salomon knew it a Prou. 28.14. blessed thing alwaies to feare, and art thou wiser, in thinking thy self blessed, living fearelesse? As the lighte­ning flashing sodainely from East to west, so shall the comming of the Son of man be. Outward conjectures may bee drawne of his neere approching, (as is, Faith liuely, hard to bee founde: Coldnes of loue, vnnaturalitie, &c.) but the period of time, (be it day, moneth, [Page 42]yeare) as vncertaine, as is the day, mo­neth, yeare of the theeues assailment vnto the housholder. Ephes. 6. As wise housnol­ders therefore, haue we alwaies ready the helmet of Saluation, not of Damna­tion: the brestplate of Righteousnes, not of Iniustice: the girdle of Truth, not of Falshood: the sheild of Faith, not of Vnbeliefe: the sword of the Spirite, not of the Flesh: shooes prepared to carrie vs to Vtter forth, and to heare the Gos­pell of peace: not to carrie vs from vt­tering and hearing he peaceable Gos­pell: and aboue all other things, let vs Alwaies pray, that come the Day gene­rall or particular, wee may be founde well exercised: that when the wicked shal yell and roare, and crie out to the mountaines to cover them, then wee may with comfort lift vp our heades, because that is the daye of our Re­demption.

But because the Apostle wel knew, that the bare and naked saying, The day of the Lord will come sodainlie, wold [Page 43]smallie availe to rowse vp persons ad­dicted vnto the things of the worlde; hee in the next place joineth with his comming such an effect, as happilie may cause churlish Nabal to tremble: The Heauens (saith hee) shall passe away with an hissing noise, the Elements shall loose with heate, and the Earth vvith the works therein shall be burnt vp. Heere (sed pace Doctorum dixerim) by Heauens I vnderstand the celestiall globes of the seaven planeticall or wandering Starres, together with the firmamen­tall sphere and first Moouer, as also o­ther exteriour circles (if any such be) beyond our sight, and probable con­jecture. By the (στοιχεια) Elements, I vn­derstand according to the nature of the word, the Elements of Fire, Aire, Earth, water, whereof other creatures haue their constitution: all which, by that Iudiciall heate shall be loosed By the Earth and works therein, I vnderstand the grosse corrupt commixture of the Earth, together with the edifices and [Page 44]other workes of men remaining vpon the corrupt composition of the earth: for otherwise, every Scholler knoweth, that the Elements are essences & sub­stances simple, single, as is the spirite of man.

That the Heavens are saide to passe away with an hissing noise, he would teach, that in that great daye, the cele­stiall spheres, shal depart or giue place with an hissing, as doeth a scroule of parchment having received fire. This sense is probable from the forme of speach vsed by Iohn, where hee saith, Rev. 6.14. The Heauens departed as a scroule when it is rolled. I well vnderstand, that Iohn there speaketh of an other Heauen; namely, of the heavenlie places of the Saintes, and visible face of the true Christian Church, making as Paule faith, 2. Thess. 2.3. A departure: but as for the phrase or forme of speache, it is bor­rowed from this effect, as though hee should say, The face of the mysticall Hea­uen (the Church) shall so depart from his [Page 45]former outstretched visibilitie, as shall the materiall Heauens at last, when they shall role away together. As this by the way giveth a gird vnto these that pleade a perpetuall outstreatched visibilitie of the Church: so it plainlie pronoun­ceth, that the superiour heavens shall once (even in the day of the Lord) de­part and run together as a scroll. That it is saide, The Elements shall melt (or bee loosed) vvith heat (or as they doe heate) I know not what, but this shuld be meant: namely, that the Elements and simple substances (who nowe are commixt and possessed with corrup­tion) shall then bee loosed (as pure sil­uer is melted) from their commixture, drosse and corruption, and so conse­quentlie be restored into their first ex­cellencie and libertie: seeing this is the end of their groaning Rom. 8.19.20.21.

Oh thou Churle that nowe cries, Heart be at rest: and oh thou Harlot, that saiest with Babell, Isai. 47.10. I am and none [Page 46]else: what wilt thou do when the Hea­uens rattle, the Elements melte, the Earth and all earthly things are set on flame? flie out of the Citie, the fire is in the fieldes: run out of Iudea, the fire is in Syria: climbe Nimrods Towre, & sulphure from Heaven powres down vpon thee: skulpe in the cavernes of the earth, and the earth it selfe falls on burning like a barrel of pitch: descend into the Seas, and the water is vanish­ed through heat. Nowe Cain, the Ci­tie builder, shall see his Cittie on fire: Absaloms Piller shall frye, and hee that intytleth his house by his name, shall in this great daye see it whollie on a flame. Oh London, London, and oh ye her sister Citties, in this great daye of the Lord (if so the Lord meet not with you before) what shal become of your golden shewes in your shops? What (in this daye) shall become of your sumpteous ward-robes? what shal then become of the rentalls & debtbooks? Surely, this destinate fire shall pay all [Page 47]debts. All these earthly works shall be set on flame: and in a moment and trice, all shall be consumed, for which all haue cared, and some consumed themselues. The King as poore as the pesant: and the meanest Cobler equal with Caesar. If thou wilt hardly giue credence to me, enquire of Diues (that hauing passed the Session, awayteth with horrour the generall Assises) and hee will tell thee, that his back and his soft rayment, his bellie and his daintie fare, haue made an everlasting par­ting: Lazarus as rich as himselfe: nay, as riche and blessed in Abrahams bo­some aboue, by reason of faith: as him­selfe is beggerlie and accursed, (not worth a drop of cold water) lodged in the Devils bosome belowe, by reason he had no faith; at least no liuely wor­king faith. The miserable Churle in the Gospell, having filled his barnes, sate downe, saying, Nowe soule rest thee; but immediatlie, hee heard from Hea­uen this speach; Thou foole, this night [Page 48]they shall take away thy soule. Thus a fool and his substance were quicklie par­ted: and when hee dreamed his soule shuld be at most rest, then it was vtter­lie divorced from rest. And if before the great day of the Lord, we see even every daye, that worldlings and the world are sundred, & al they take with them to be but a winding sheet: what shall we think of this great day of fire, devouring vnmercifull fire, that will not leaue so much as a winding sheet vnburnt to ashes? when the Heavens shal depart with hissing, the Elements dissolue, the Earth and his workes be set on fierie flame: what shall become of the gods of the Heathen, and of our Romish halfe-gods and halfe-goddesses, made of gold, silver, bone, stone? will they then for the Popes sake escape this devouring fire? Gen. 31.34 Rahel vnder the col­lour of a foule disease could cover her pretty gods from Labans eies: But in this great daye, who will cover their painted, enoyled shrines? no, cursed [Page 49]shall be both Image and Image-ma­ker, howsoever now they are tearmed Lay-mens books: yet in that great day, it shall appeare true, Habak. 2.18. that Habakkuk long since writ, namely, that they are but teachers of lies. Oh day of horrour, oh thou day of feare and trembling, oh that man is forgetfull of thee: now pursuing egerlie after worldly trash & vanitie: all which, in that great daye shal be turned into ashes. Gold, silver, pretious stone, trees, plants, hearbes, flowers, straw, dyrt, dunge, all shall be jumbled togeather, all wrapped vp in one: for this is a fire of wrath and con­fusion. All which well waighed, what marvell was it, that Salomon shuld crie out: Eccles. 1.1. Vanitie of vanities, Vanitie of va­nities, all is but vanitie. When the fire shall cause all the glory of this worlde to vanish, no marvel if it be called, va­nitie: most vaine then is man, that sells his soule and bodye to the Deuill for Vanitie.

Heere it will be demanded, If so the [Page 50]faithfull shall together with the vnfaith­full frye in this fire? thereto I answere: when the floodes of wrath came vpon the old worlde, then was Noah in the Arke: when fire and brimstone rayned downe on the Citties of the plaine, Gen. 19.22 then was LOT in Zoar: this questi­on therfore, is thus answered by Saint PAVL vnto the Thessalonians, (1. Epist. 4. Chapter, verse 17. These that re­maine liuing, and these that arise from sleepe, (namelie, from the graue) shal be together caught vp in the clowdes, to meet the Lord in the ayre. As the waters of deludge ceazed on the disobedientspi­rits, not on Noah: as the fire and sul­phure fastened on the carkases of these that vexed the spirit of Lot, not on Lot himselfe: so this Fire of wrath, (not of Correction) shall parche the bodies of the wicked, not of the Lordes people. As the faithfull that carrie heere the Crosse of IESVS on their shoulders, may heereby receiue just occasion of comfort and rejoicing: so, theeues, a­dulterers [Page 51]murderers, witches, all that loue lies and vnrighteousnes, may bee smitten downe and not haue where­withall to be solaced. After this daye, (the greate daye of deliverance) saith PAVL, Rom. 8. Wee groane that haue the first fruites of the Spirite: These that nowe groane not for this day, as for the day of gaole deliverie; they shall groane in that day, as being the day of fearefull captivitie. That gret day (oh my God) thou knowes I long after: looking for litle rest till that day, but after that day desireth not the man, that hath not re­ceived the earnest pennie of thy spirit: for here is his Heauen, neither doth he exspect any good in that great day of fire. Oh my God, cause me to be ravi­shed so stronglie, with the memoriall of that daye, (as alwaies present to my eyes) as I may not dare at any hand to cease preaching thy sacred worde, nor for any worldlie maintenance to bee drawne to conceale any trueth from thy people, Amen.

After this day of deliverie, groane not onely wee that haue the first fruits of the spirit, (and the first fruits sancti­fie the whole lumpe, Rom. 11.16.) but saith the blessed Apostle, Rom. 8.21 22. &c. Every crea­ture (whether having onely being; or being and moouing: or being, moouing, and sence:) every of them groane togea­ther vvith vs, and traueleth in paine for the presence of this great day, that so they (as well as wee) may bee delivered from their bondage of corruption. As by our sinne they became corrupted (and so subject to rottennes, stench, impuri­tie, &c.) falling togeather with vs, so they shall rise and recover their pri­stine, glorious estate, but not till the day of our deliverance, and therefore introduced groning togither with the Faithfull after the Last day. As these creatures (after a sort) do groane vn­der the burden of our sin, so woe vnto man, (more sensles than a stone) that cannot grone vnder the burden of his owne sinne: rather adding sinne vnto [Page 53]sinne, as though it were no burden. These creatures in their kinde, desire after this great day: as for the adulte­rer, theef, murderer of bodies or souls, or both; they and all their compani­ons of darknes, desire there may ne­uer come such a day. The Atheists be­leeue not that there will be such a day: as for them, they shal need none other to testifie against them, than stocks, stones, oxen, asses, neerer God than they are. The consideration of whose blindnes & insensibilitie, causeth the Lord sometimes to turne away from men, and crie out, Isa. 1.2.3 Heare oh Heauens, and hearken oh Earth: justifying the Ox and Asse before them. Against such, the Lord will call the Heavens aboue, and the Earth to judge, Psalm. 50.4. as being persons vnworthie to be judged by any, but insensible and vnreasona­ble creatures: because such Atheists are vnreasonable and sensles.

If the Heavens & the earth (whome I see not to be accessarie to Satan and [Page 54] Adam his sin, except because the Sa­tan might be made of the heavens na­ture, as Adam of the earthlie, and so the lumps should suffer with the Rea­sonable creatures formed out of them, being once apostate: If the heavens & the earth role away, and giue place at the appearance of our Lord, how shal wicked sinfull man, author of his own and their miserie, how shal he appeare before him that sitteth vpon the white throane, from whome shall proceede nothing but pure judgement and ju­stice? For in the daye of this fire, the Iudge shall appeare in vnspeakable glorie: his garment as white as snow, his throane a fiery flame, a streame of fire issuing before him, and thousands of Angels round about him. Oh be­loued brethren, this shall be the great day of deliverance, for the Iudge ap­peareth to take vengeance on corrup­tion, and to glorifie sinceritie and righteousnes.

If any enquire, Whether the creatures [Page 55]shall be delivered from their corruption, before man have received his full and fi­nall doome in the flesh? I answere, that point seemeth to me not very plaine from holy writ: yet by some reasona­ble conjecture, I easilie condiscend to this: vz. That the Creatures shall first bee loosed from corruption. First, because (be­fore man was) the creatures were exi­stent, and that Genes. 1. good every one of them. As they were created for mans vse, so, ELOHIM wold not bring man into the wast world (as into an emptie house) but first furnished the tempo­rarie mansion of the world with al ne­cessaries, and then brought man into the pallace of the world (and the most pleasant chamber therein, Eden) that therein he might be exercised. Nowe when as the creatures shal be restored to their former libertie, I see not to what end, but that the same may (as in the order of first creation) be first re­stored, and then manifested to man­kinde in the glorious act of judgment, [Page 56]for the letting of him see, howe good and glorious all thinges were, before they were attainted, and corrupted through mans sin. And this may well be a preparation to the judgement or generall Session of Christ Iesus. Nei­ther seemeth this to bee contrary to blessed Iohn his words, where he saith, Revel. 20.11. &c. I sawe a great white throne, and one sit­ting thereon, from whose face fled avvay the Earth and Heauen: after which gi­uing place of the corruptible heavens and the earth, he introduceth the dead and the opening of the books of judg­ment. And if the 2. Pet. 3.13. newe Heauens and new Earth, wherein Righteousnes shal dwell, be the Heavens and the Earth then restored: then so much the more plaine it is, That all the creatures vnder degree of reason (and Angels and men are onely creatures Reasonable) shall be loosed from their bondage & corruption, (corruption giving place to him that sitteth on the throne) and then be rea­die (as it were) to giue in verdict with [Page 57]the Faithfull that haue vsed them so­berlie, righteouslie: as also to witnes against the wicked that vsed them in­temperatlie, vnholilie, to the dishonor of the Creator. Secondly, I am rather induced to thinke, that before all men haue received full and finall doome, they shall see the other creatures re­stored to libertie, as for the animating and lifting vp of the heades of the E­lect: so, (and that more specially) for the tormenting of the heartes of the Reprobate: who having seene, the Crea­tures restored and beautified, shall then vpon the books opening, be not onely driven from the sweet behold of Iesus, Psal. 1.5. from the glorious Assemblie of the Saintes, but also from enjoying (so­much as the very sight) of the excel­lent creatures. If any demaund, vvhat shall become of these Creatures after once they be delivered from corruption & bon­dage? I answer, repaire vnto me the day after Doomes-day, and then I will tell thee. In the meane time, I am sure that [Page 58]nothing shall be, which shall not bring delight and glory vnto the sonnes and daughters of God. Let curious que­stions therfore cease, and study rather how in that day thou maiest be found blameles, and to Iehovah acceptable. Awake oh ye foolish virgins, the hea­uens are ready to run on a heape: the elements about thee to melt; the earth vnder thee to burne: and the Iudge of all flesh is comming in cloudes, maje­stie and power. Heark, hark, the trum­pet calling vnto judgment: the Angels readie prest to gather the harvest: the graue, seas, and hell giving vp all: for all must presently to Iudgment.

The Iudge is set, thousands of An­gels about his fiery throne: Satan and his black Guarde, come plodding to­wards the Throane, as a Beare to the stake. The glorious Martyrs and all the faithfull, come flying towards the Iudg, with the wings of an Eagle, cry­ing Saue I pray thee. Hosanna, hosanna, blessed is he that commeth in the name of IEHOVAH, Ho­sanna [Page 59]in the highest. As for the Beaste, false Prophet, their marked people, and all workers & lovers of iniquitie, me thinks I see them pulling back, but the decree of God whipping them all forwarde. Seduced People crye to the false Pro­phet, Couer vs oh Father, from the wrath of him that sitteth on the Throne: but he replieth, Aes me, Aes me, I am vnable to hide my selfe. One crieth, Oh King, oh Queene, saue me: but they answere, Ac­cursed subiects, we are not able to saue our selues: They replye, Oh, your fearefull Lawes and tyrannie, haue caused vs to vvorship God after a humaine, carnall, & foolish manner. Oh, oh, (say Kings and Queenes againe) we are therefore accur­sed and you condemned. Me thinks I see the Murtherer with a bloody sword in his hand, and the souls of the persecu­ted and slaughtered crying, Oh God our Avenger, now iudge thou betweene vs and that Murtherer: and the Murtherer, me thinks I heare him cry, Nowe I see these I persecuted had in honour, but I the perse­cutor, [Page 60]vnable to beholde them in the face, against vvhome, I heretofore did harden my heart & flint my face: oh that I might be killed to die, but I must liue ever to die. While thus their consciences debate their false worshippe, adulteries, mur­ders, thefts, blasphemies, pride, &c. the Lord commandeth all to appeare Coram. As by the Lords word, Genes. 1. Let it be, every creature at first was formed, so, at one word, all appeare before the glorious Iudge and innumerable sight of Angels.

If the Israelites trembled at the gi­uing of the Lawe, howe shall Law-les people now tremble at the execution of the Law? Now Revel. 1.7. every eie shall see him, even they which haue pearced the Christ thorough, and all kinreds of the Earth shall lament before him: Al the earth encompassing the face of the Tribun all seate, the bookes (even every conscience) shall be laide open. Every soule shall be naked to his eies, that seeth the secrets of the heart, and [Page 61](as it were) in the tables of the soule shall every vnrepentant sinne be writ­ten: Oh the secret murders, thefts, vn­cleannesses, wicked counsells against Christs Church, that then shall be o­pen to all the world, in somuch as one running by may reade them. In the face of Iudas his soule shal be written, I haue betrayed innocent blood: In the face of Pilate shall bee written, I con­demned the innocent for pleasing the peo­ple. In the faces of Esau and Nimrod, We haue loued hunting, but neglected ho­linesse. In the portall of Chams consci­ence shal be printed: I reioyced to see the corrector of sinne overtaken with sin: and therefore published it to my brethren, that they togither with me, might for ever af­ter, make his nakednes a reason of our not hearing nor bearing his corrections: as vn fit to rule vs, that first could not rule him­selfe: therefore iust that now my nakednes be laid open before God, Angels, and men. In the Conscience of Herod, shall bee drawne as it were, in great text letters, [Page 62] I vsed not my guifts to the praise of God the giuer, but laboured thereby to catch praise vnto my selfe: In Balaam and eve­ry covetous teacher his face shall be written, I preached for pelfe: but then, Oh woe, vnto the dumbe Minister: for his Conscience shall thus indite him: Balaam was better than I, for though hee did all for gold, yet he preached: as for me, I occupied a feeders roome, and had a fee­ders fee, but I fed not the people, by divi­ding the vvord, and causing them to vn­derstand the holy mysterie. Then shall the wicked Kinges, Queenes, Magi­strates, haue graven deeply in the face of their accusing conscience: We haue kept out the kingdome of Christ, for plan­ting a Religion drawn out of our politicks, an Ethelo threskia or Wil-worship, Coloss. 2.22.23. vvhich had indeede a shewe of wisedome, but was not according vnto the wisedome of God. In a word, then shall every man his conscience carrie his owne indite­ment, his sin hanging before the door of his Conscience, as doeth the Iuie­bush [Page 63]before the wine-seller: and hee that knowes not this, knows lesse than did the Heathen Philosopher Plato.

As for the consciences of the Elect, they shall all in this great day be clear from clamour and accusation, every one having written in his conscience, (as had Paule) 1. Cor. 4.4. I knowe nothing by my selfe: and this puritie of their consci­ence falleth out, by reason that they here in this life disclaimed their sinns for bastardly fruites, and by the teares of vnfained sorrowe, did wash their consciences, the Lord therewithall putting all their sinnes out of his re­membrance; and so are they by the Col. 1.28. Lords Prophets and preachers, pre­sented perfect in Christ lesus.

The consciences of all this multi­tude, Rom. 2.15.16. either accusing or excusing one another, (in this great daye, wherein God shal judge the secrets of men by Iesus Christ, and that according to the Gospell) immediately therevpon, shall the conscience excusing be pla­ced [Page 64]on the right hand: but the consci­ences accusing vpon the left hand of the Iudge.

Then vnto his recovered sheep shall Christ say, Mat. 25.34, &c. I vvas an hungred, and yee gaue me meat: I thirsted, and ye gaue me drink. I was a stranger and ye lodged me: being naked ye clothed me: I vvas sicke, and ye visited me: I vvas in prison and ye came vnto me: But they vnwilling to assume any thing to themselues, shall replie, When did vve so vnto thee? to whome he shall answer: hauing done it vnto one of the least of my bretheren, yee haue done it vnto me. Therefore (or, in asmuch as all may see your faith was no dead faith) Come ye blessed of my Fa­ther, (even blessed Ephes. 1.4. before the foun­dation of the world) inherit ye the king­dome prepared for you before the Worlds foundation; even before ye could doe good or evill. Wherevpon, the glory of God encompasseth them, and not only that, but they are filled with glo­rie, and are made 1. Ioh. 3.2. like vnto Christ (in [Page 65] qualitie, though not in quantitie) seeing him as he is: a glory beyond the conceit of man. And therefore oh my soule, here glut thee, and be thou ravished in the spirite (as was IOHN in Paetmos) and bee content to contemplate that which neither thy hand can set down; thy tongue vtter, nor yet thy self look towards, vntill thy flesh by strength of Gods spirit, be humbled to the Earth, & ly as dead, for giving further scope vnto the inner man. Neither hauing contemplated profoundlie in the spi­rit, shall thou attaine to the least peri­od, or jod of that glory: a glory be­yond the glittering shine of the Sun, Moone, starres: for this must be end­les, as Christ himselfe is endles.

But vnto the goatish multitude and hypocriticall tares, he shall say: I vvas an hungred and ye gaue me no meate: I thirsted, and ye gaue me no drink: I vvas a stranger, and ye lodged me not: naked, and ye clothed me not: sick and in prison, but ye visited me not: But as willing to [Page 66]cover their vnworking faith, they shal say: When did we see thee and not releeue thee? The judge shall answere: Verely I say vnto you, in as much as yee did it not to one of the least of these, ye did it not to me. Depart therefore from me ye cursed, into everlasting fire, which is prepared for the Deuill and his Angels. Herevpon the Devils & all workers of iniquitie shall go into everlasting paine: as the for­mer into life everlasting. Oh the hor­rible noise and roarings of devils and men at this departure to the bottom­les pit, where the worme (worse than a snake or viper) shall gnawe every of them to the death, & yet not die. The Lord his flayle and whippe of Scorpi­ons, shall nowe bruise and lashe them more fiercely, then doth Iehouahs flayl the Heathen, in the valley of Iehosha­phat. for the first, is but a part; but this, the fulnes of his wrath.

But as the shritchings & howlings of the latter shall be immeasurable: so the Singings of the former, togeather [Page 67]with the glorious Angels, shall be vn­speakable heavenly, even a melody vn­matchable. The Devil departeth with his mysticall black body, and hellish corporation. Christ ariseth togither with his glorious and mysticall body, ( 1. Cor. 15.24.28. nowe all his adversaries trampled vnder his feete) and delivereth vp the kingdome to God the Father: hee and his body thence standing subject vn­to him, that did subdue all things vn­der him, that God may be all in all. First, God and Christ is all one: secondly, Christ and the faithful are all one: last­ly, the Father, the Son, and the Faith­full are all one: according to our Sa­uiour his petition: Iohn. 17.20.21. &c. And all this falleth out after an vnvtte­rable manner: God first abasing him­selfe by assuming our nature: and last­ly, lifting vs vp vnspeakable high, that so being like Christ, wee may beholde the glory of the Father, and bee one with God. Neither thenceforth can the mysticall members of Christ fall [Page 68]away from their mysticall head, more than Christ from his head the Father; and the Father from himselfe. Oh fil­thie flesh, filthie lumpish flesh, that sa­voureth not this mysticall Vnion, glo­rious Com-vnion: God (as it were) translated into man, and man into God: the Creator into a creature; and the creature into the Creator. Dy, dy, oh my flesh, and be thou more and more vivified oh my spirit, that I may be lif­ted vp beyond my selfe, to see my selfe greater than my selfe. Oh miserable wretch I am, to sin against this God, mercifull God, that by his vncompas­sable wisedome hath provided, that I (a base worme) should become one with God.

Oh my beloved brethren and sisters of England, (as also, oh yee people of other Nations,) Considering all these things (not onely, the consumption of all by fire, but especially the Accep­ting and Reiecting of soules immediat­lie after) vvhat maner of persons (say I [Page 69]with Peter) ought ye to be in holy conver­sation and godlines? If the corruptible Heavens, elements, earth & the works therein, shal be vnable in their corrup­tible estate to apeare before that great and incorruptible Iudge: how had ye neede while it is called To day, to cast aside all filthinesse and superfluitie of wickednes; that so you may with bold­nes stand before that white Throne? as though the Apostle woulde say, do not your Consciences beare witnes, that ye had neede to liue in pure con­uersation and godlinesse? and if your consciences do testifie, that much pu­ritie and holinesse is required, at the handes of those that shal come before that Iudge: then (lest your owne con­sciences doe condemne you in that great day) do labour more in holines of conversation towards man; as also that such outward conversation, may proceede from an heart, inwardly af­fected with godlines, The Apostle ta­king it for graunted, that every mans [Page 70]conscience will make such answer to his demaund, doth secretly even in the same demaund, exhort vnto holy con­uersation and godlines. In deede, no exhortation can in better time be vr­ged, then when the conscience is con­victed. And oh thou Atheist, whosoe­uer thou be, tel me if these things som­times lye not at the doore of thy con­science, (as did Genes. 4.7 Cains sin at his door) and giue thee a twitch & bloody nip, snarling at the banket of thy sinne, as a Dogge vnder the table? Oh thou A­theist, that corroding of thy Consci­ence, wil prooue the sculpture and in­grauement of thy sin in thy soule, that so it may be visible to the eies of al the world, in the great & generall doome. Awake therefore, oh Atheist, and all ye lovers of iniquitie, and Heb. 12.14 followe ho­lines, vvithout vvhich, no man shall see the Lord. See him without holinesse they may, as Satan, the sheepherd of hell and his goats shall see him, name­ly, a fearefull and terrible Iudge; every [Page 71]word of whose mouth, shall wounde them as an envenomed arrowe: but see the Lord to their comfort (as shall lovers of holines) they never snall; and therefore (as our Saviour saith) Matth. 5.8 The pure in heart are blessed, for they shall see God: as for the impure hearted, they (by the nature of contraries) are ac­cursed, for they shall see the Devill.

Be not deceived, God will not bee mocked; as thou sowes, thou shalt reape. If thou reply, Though I liue in vncleannesse, Idolatrie, witchcraft, ha­tred, debate, emulations, wrath, con­tentions, seditions, heresies, envie, murthers, drunkennes, gluttonie, and such like, yet I hope to be saved: I an­swer, and not I, but PAVL: They which do such things shall not inherite the king­dome of God, Gal. 5.21. Christ will pre­sent man before his Father, as he pre­sented himselfe: but Heb. 9.14. hee presented himselfe without falt, therefore he wil present man without falt. If thou saiest, I hope he will present me as a sonne to [Page 72]God: Iohn maketh this answer: 1. Iohn 3.3 Eve­ry man that hath this Hope, purifieth himselfe, even as hee is pure. Purgati­on goeth before salvation: the putting off of the old Adam, with his deceiue­able lustes, before the newe Adam can be put on with his holines and righte­ousnes: before Christ can exalt thee, Moses must humble thee: before that Christs works be imputed thine, thou must forsake the works that are thine: before God adopt thee his Son, thou must disclame the devill, the father of thy corrupt nature: and if thou wilt haue Christ to be thy King, thou must covenant holy obedience due to that King. The Heavens are pure in com­parison of thee, yet the Heavenly Spheres and glittering Starres must giue place to the brightnesse of his Throne: howe much more must thy damnable corruption be cast awaye, except thou, togither with thy cor­ruption will be for ever cast away?

Come wee but before an earthlie [Page 73]King, Queene: Lord, oh howe we will trick vp our attire, make bright our countenance, and study to place our wordes in order: and all this, why do we? because forsooth, wee must come before a noble man, a noble woman. But howe prepare we for meeting of the Lord of Lords, in the clowds, who shall come with the 1. Cor. 15 52. Matth. 24. sound of a Trum­pet, his Angels marching before, to gather togither his Elect from one wind vnto another? how are wee fitted with spirituall garments? shall wee be clad with the workes of darknes? with what face, wil we look him in the face? harlots faces, theeuish faces, murde­ring faces, faces puft vppe with pride, these will not serue the turne. With what words will we greet the judge of all the world? He saith, we shal giue an accompt of all our Mat. 12.36 Idle vvords, and dare wee meete him with vnsavourie speaches and rotten words? Away, a­way with such care to please men, and in the meane time carelesse to please [Page 74]God, careles how Christ find vs occu­pied, careles how to come before his judgement seate. The Heavens shall giue place, but man will stand still in the way of sinners: the Elements shall melt; but mans heart will not melte more than an Adamant: the earth shal willinglie permit the fire to consume his corruption, but man will not let the fire of God (his spirite) burne vp and consume his corrupt nature, and vnprofitable lustes: The Devils at the rememberance of this great day doe tremble: but man can heare of the Great day, the Fire of that day, the iudg­ment of that day, and never be stirred in his soul. Oh miserable man, and ten times more stupid than any creature, striue and contend to feare before the Iudge of al the Earth, studying holines and righteousnes, without which thou shalt never see God. Let (now at last) thy stony heart gush out teares (as the Israelites Nomb. 20 10.11. Rock gushed out waters) & bath thy soul in them contrite teares, [Page 75]as in another Baptisme: and rise vppe from thy earthly waies (as Act. 9. Saul smit downe, rose from the Earth) and here­after (shaking the scales of naturall blindnes from thy eies) go and learne to be holy as our head is holy, that so thou 2. Pet. 3.14 maiest be found of him, in Peace, without spot and blameles.

Mount Sinaj, vpon the promulga­tion of the holy law, was al on smoke; the smoke ascending as the smoke of a fornace, and the mountaine trembled exceedingly: but in this great daye of the Lord, all the mountaines of the world, all vallies, high thinges, lowe things, shall not onely smoke, but frye in a consuming flame. The Israelites trembled at the first, and shall not wee tremble at the second? The Israelites durst not approch Sinaj, before they were Exo. 19.14▪ sanctified by Moses: and dare we approach the great day of doome, (what time the breach of the Law shal be punished in the lake of scortching brimstone and vnquenchable fire) be­fore [Page 76]we be sanctified by Christ Iesus? They durst not come neere the Hill with vnwashen clothes, but wee think to stand before Christ his pure throne of Iudgment, and that with vnwashen hands, vnwashen hearts; where as no one shall appeare (without confusion of face) that first haue not Rev. 7.14. made their Robes vvhite in the blood of the Lamb. I say not, in his owne workes; but [...] say againe, in the blood of the Lambe. Bles­sed therefore is he that watcheth and keepeth his (spirituall) garments, least (at his sodaine comming) he walk na­ked: and men (ey, and Angels) see his filthines. If thou shame not now at vn­holy conversation and vngodlines; in that great daye, an hellish shame shall cover thy face, and horrour of consci­ence shall confound thee. If the Devill shal not then claime thee for his own, do here shake of his livery cote of vn­holines, and teare of his cognizance of vngodlines: but if thou here will carrie his vnholy brand in thy fore-heade, [Page 77]hand, and hart, then togither with thy black Lord, exspect to be committed to the Rev. 21.8. Lake vvhich burneth with fire and brimstone, which is the second death.

In that great day, wicked Cain and his Citie: Nimrod & his bloodhounds: wicked Saule and his desperate Iaue­ling: Balaam and his bribe: the Vsurer and his money-bagges shal be parted: Theuish Achan and his wedg of golde, shal be sundred: the harlot and whore, divorced: The murderer, and his bil­bow-blade: the Idolater, & his shryne: the dronken Nabal and his tipling cup: the Merchant, and his false measure: the Courtier, and his softe raiment: Nebuchadnezzer, and his pallatial pro­spects: the Glutton, and his belching banquet: the mad dauncer, and his in­strument, in that great daye they shall shake hands and never meet more. Se­ing all which and more terrible than that, must and shall bee effected, what manner of persons shoulde Kings and Queenes be? what maner of persons, [Page 78]had rich men need to be? what maner of persons, had Prophets neede to be? what maner of men and weomen, had wee all neede to be, in holines of con­versation and godlines? That when Cain shall roare for his murder: Cham for not covering his fathers nakednes: Esau for his mispent time, & scorning sacramentall signes: Saul for his per­secution: the false Prophet for preach­ing Peace to men, when men were not at peace with God, Shechem, for his de­filing Dinah: Alexander the Copper­smith, for resisting Paul: That when Demas shall wring his handes for de­parting from preaching the Gospell, to liue as a Farmer and grazier: that when proude Diotrephes shall curse himselfe for pratling and playing the busy-body against the Saintes; to the end, that then we may boldly hold vp our heads, in the testimonie of a good conscience, let vs nowe so liue, as wee may not feare presently to die. Let vs nowe study so to die, as wee may not [Page 79]feare presently to make appearance before that glorious Iudge, and al the glorious Armie of Heaven. So liued not the earthly minded Prophet, who in the testimonie of a bad conscience, cryed: Nomb. 23.10. Oh that I might die the death of the Righteous, and that my last end might be like his. But so lived the humble poor Apostle, who in the testimonie of a good conscience, cryed: I desire to bee dissolued and to be with Christ. So lived good Simeon, who could say, Lord now thou lettest thy servant depart in peace: And so must every professor of Christ liue, as when hee heareth Christ say, Reu. 22.20 Surely I come quickly: he with longing soule may answere, Amen: even so, Come Lord Iesus, Amen.

Amen.