A SUMMONS TO JUDGEMENT.  
OR A SERMON APPOINTED FOR THE CROSS, BUT DELIVEred upon occasion in the Cathedral Church of S. Paul London: the 6. day of june, 1613. being the first Sunday of Midsummer Term.  
By THOMAS BAUGHE, student of Christ-Church in Oxford.  HEB: 10.37. 
For yet a very little while, and he that shall come, will come, and will not tarry.  
LONDON, Printed by G. ELD, for WILLIAM JONES, and are to be sold at his shop near Holborn Conduit, at the Sign of the ●unne. 1614   

TO THE RIGHT REVEREND FATHER IN GOD, JOHN LORD BISHOP OF LONDON, continuance of all grace, and peace by JESUS CHRIST.  
Right Reverend Father in God,  
YOU that from the first have been a Father to my studies, and are now, by Gods most gracious blessing to our Church, set as a Father over it, suffer me with fearful boldness, and humble ambition, to offer up to your Lordship, not any Lordly, but this mean and lowly present. For my University, my College, my place, my person, my profession, my living, and all, enjoin, and enforce me to vow, and consecrate to your Lordship, if it were possible, more than my all. And on what fairer Object can the eyes of Oxford, and the hearts of Christ Church be set, then upon you, who are one of the great blessings of Oxford, & the very joy of Christ Church hearts. True it is, that being conscious of my own private meanness, and ever most fearful & timorous to appear in public, I had purposed to have laid aside this Sermon, as I myself lie, in oblivion & obscurity. But since it hath been, once, and again desired, prodire in lucem, to see the light; & that by some high and honourable personages, such as are eminent both in place & power, it was not in my power to conceal and keep in that, which their grave wisdoms thought fit to go abroad. And I might have been condemned of rudeness, should I have denied the world that, which, unworthy though it be, yet men of such worth judged might profit the world. And now right Reverend Father I shall ever esteem it my greatest happiness, if this too soon and untimely borne infant, which cries to you for succour, may be accepted & favoured of you. For weak though it be in itself, yet being armed with your powerful name, it will thence gather and collect strength. I must confess, & the world will find, it is an Embryo, an imperfect and formeless issue, for I had not time, Lambere foetum, so much as to  and coat this though my first borne child: and therefore the more bare and naked that it is, so much the more it needs to be covered under the wing of your gracious favour.  
It was S. Paul's speech, Quis idoneus? who is fit for these things? and I may say, Quî idoneus? how can I fit this living thing the Press, that am pressed, and almost oppressed with a world of labour & care. And yet I esteem all my labour but ease; and my yoke, were it heavier than it is, seems but light, since I live under your Lordship, who have ever been, and (to your immortal honour) continue still, vir laborum, a holy and heavenly labourer in the Lord's vineyard. Again it cheers up my spirits, and glads my heart, that I serve & sit at the feet of so godly a Gamaliel, as the learned, religious, & most studious & painful Doctor, the reverend Doctor Spencer; whose name as it is famous through the Church, so shall it ever be most dear & precious unto me. But I fear, in publica commoda pecco, Qui longo sermone moror tua tempora; therefore to conclude all, I pray from the ground of my heart, that your Lordship may long and long live happy in our Church, and that our Church may still be happy in you, and that you, and yours, and all your holy endeavours, may ever be blessed from above, by jesus Christ the sole head of the Church.  
Your Lordship's de●●●●ed, and ever to be commanded in all Christian obser●●●●e, THO: BAUGHE.   

Quid faciam cum surrexerit ad judicandum Deus? Et cum quaesierit quid respondebo illi?  When God shall come unto judgement, what shall I do? when he shall ask, what shall I answer him? job. 31.14. 
THE Apostle Saint Paul was rapt up on a sudden into Heaven. 2. Cor. 12. and I (that am not worthy to name a Saint, or to be called an Apostle,) am rapt up on a sudden unto this place, which I ever reputed an earthly heaven; and that the rather, since the most splendent and glorious Suns of our kingdom shine here, and the most gracious Stars of our Land, nay of the world, are placed in this Orb. 
2. Cor. 12.  And though Saint Paul in his vision, knew not whether he were in, or without his body, yet I that come now with my vision unto you, know that I am in my body, but in a weak, a bruised, a broken body, yet well is it with me, if like, not a Lamp, but a small candle, I consume myself to enlighten others. For we read, that, virtus Dei infirmitate perficitur, the power of God is most strongly seen in a weak man; and my hope & confidence is, that the Spirit of the Lord, which quickens all bodies, & all spirits, will cheer up a decaying body, and animate my fainting Spirit.  
When the Disciples were sent to speak before judges, Christ bids them take no care, for, dabitur illa in horâ, a word of wisdom shall be given them in that hour: and being I am to speak before you (grave & reverend judges,) my prayer is, ut detur hac in hora, that a door of utterance may be opened, and a tongue of the learned may be given me for this hour. And since I come hastily before you, what fit text, what apt message can I bring, than a foresight of the judgement, which is ready to hasten, nay fall upon us all. Now that your grave wisdoms are assembled, to exercise the judgements of this Land, what better present, or precedent, could I have for you, than a touch and strain of that judgement, which must come upon all lands; that so, judicium judicia, the judgement of God might direct the judgements of men; Et judex judices, and your righteous judge might advise you to judge righteously.  
When I was first sent to this second Ninive, this great City, I came, not like jonas with forty days, and destruction; but I came like the Dove, cum oliuâ pacis,, 
Gen.  with a branch of Peace and Olive in my mouth; yet now my Master Christ, that came with a whip into the Temple, hath sent me, cum virgâ judicii, with a rod of judgement in my hand. When Saint Paul, spoke of judgement there was a ferè persuasit, one almost persuaded to be a Christian, & would to God this my denouncing of judgement, might persuade, not one, but all, not partly but fully, to be, not nominal, but real Christians; for God ponders, vias & semitas, 
Prou.  the high, broad, and beaten ways of man, as also there by-ways and smallest paths: and in all our ways, nullum ignorat factum qui omnia fecit, he sees, and spies out the least fault, who made every thing without fault. That Son of God who is, principium sine principio, the beginning without beginning, will judge all that hath been done from the beginning: He that is α, and ω, the beginning and the end, 
Revel.  will judge all that have lived from the beginning of the world unto the end.  
The day of this life is the day of mortal man, but the day of judgement is the day of the living God: not but that all days are his; but such is his mercy, as that, though he show mercy every day, yet he hath reserved but one day for his judgement; but that is a day of blackness, and of wrath; insomuch that the Prophet Malachy cries out, 
Malac.  Ecce dies domini, behold this is, with a witness, the Lords day; it burns like a furnace, and all the wicked are but as stubble. The power of the Lord had her day in the Creation of the World, the mercy of God had her day in the Redemption of Man that little world: and the justice of God must have her day, in the just punishment, of the unjust and wicked of this world: For, fulminabit e coelo, the Lord will thunder from heaven, and the highest will give his voice. And if the thunder and rattling of a cloud be so terrible, what terror shall there be, when he shall thunder, that sits above the clouds? the thunder doth but, eradicare turres, demolish towers, and root up trees, but when God shall thunder out his judgement, extirpabit homines, he will crush and cast down King, Prince, and people, that have not made him their fortress and their tower: The thunder doth but, quatere nebulas, make clouds fly like birds up and down the air, but when GOD shall thunder out his judgement, quatiet conscientias, he will appall and astonish the heart and conscience: yet shall there be then great difference betwixt a good and a guilty conscience; for a good conscience shall be moved, sed ut folium, but as a leaf, with a little wind and breath of God's displeasure; but the guiltie-one shall be removed, ut fundament● terrae, as the foundations of the earth are shaken, with the full rigour of God's wrath. For then as Saint Hierome hath it, terra tremet, mare mugiet, the earth shall quake, the sea roar, the air ring, the world burn, and all this All, become as a firebrand and burning coal.  
And if, tota terra, the whole pillars of the earth must move, quî glebam terrae, how then should this move man, who is but a clod of earth? if that, virtutes coeli, the powers of heaven must tremble, what will befall those minds, of mud and earth, that have never minded heaven? if the Angels of God shall stand then at a gaze, how aghast will the wicked ones be, whose portion is with the Devil and his Angels? Si soluantur coeli, if the Heavens must cleave, and the elements be rend a sunder, quid corda terrena; how will earthly hearts fail and break, in this day of sorrow, and of wonder? if the righteous shall scarce be saved, ubi impius, where will the wicked, and the sinner appear? if just job, but thinking of judgement; come with his, Quid faciet, what shall he do; alas then! Quid fiet, what shall be done to the unjust, whose bodies must boil, and whose souls must fry for it, when GOD shall come unto judgement?  
When God shall come unto judgement what shall I do? This text of judgement divides itself, as the world shall be divided in the day of judgement, in deum & hominem, into the Majesty of God the judge, and the misery of man that cannot stand out in the judgement: So that here may be observed, first, a judge, secondly, people to be adjudged, and thirdly, a judgement: In the judge and judgement, there be these heads; first the time when; secondly, the person who; thirdly the manner how; non mittet, seà veniet, he will not send but come; four, the end wherefore, to judge; fifthly, the order by which, quaeret, he will sift and scan, ask, and visit: he will make a privy search, a strict inquisition into the works & words, & thoughts of men. In those that must be judged there is a double misery: first they shall not know, Quid facere, what to do, for, quid faciant contra factorem? How shall they make their part good against their Maker? and secondly they shall not know, Quid respondere, what to say; for, Quae verba valeant adversus verbum, what word can they have against him that hath the words of eternal life? against him that is the word & the life? against him that is the life of the word, & the word of life?  
Again, for judgement there is first a time; for, factor temporis & qui natus tempore, He that created time, and that was borne for us in the fullness of time, will judge us, for our not used, or abused time: and then, o quae destructio! what ruin will come, and how much would we give, to redeem a little time?  
Secondly, there is a person, God, and in him, o quae perfectio, O what perfection! for the Cherubins cover themselves from his face, and Libanus shaketh at his voice!  
Thirdly, he shall not send his Deputy, his Legate, Ambassador, Agent or Factor, but he shall come in his own person; and there, o quae consolatio! O what comfort will there be, when he shall come for us, that went up to send the comforter unto us!  
Fourthly, he shall come, non indicare, not to finger or point out our sin, sed judicare, but to judge us, for every, even the least sin; and here ôquae desolatio! O what desolation will he work, on the wicked workers of the earth!  
Briefly, God, and not an Angel, or mere man; will come, and not send; to judge, and not save; and in judgement, quaeret non teget, he will reveal, not conceal sins; and then, Quid facient? when sinners are undone, what can they do? Quid respondebunt? when the mouth of iniquity & wickedness shall be stopped, what can the wicked say?  

But first of the time of judgement. Some like forward Merchants, and bold adventurers, have presumed to define and determine the term and precise time of judgement: of which some prefix the year, saying it shall be in the immediate end of the six thousand year; and there ground is this, because a thousand years are with the Lord as one day; whence they infer, that as God made the world in six days, so he will destroy it in six thousand years. Others out of the Prophet Malachy, Ecce dies domini; 
Malac.  Behold the day of the Lord, aver that God will come to judgement in the day. Others out of the Apostle, Veniet quasi fur nocte, 
S. Matth.  He will come like a Thief in the night; affirm that the judgement shall be in the night; 
S. August.  And Saint Augustine consents thus far to these, that it shall be, nocte rerum, non temporum, in a night and darkness of knowing, and good living, not of seeing: Some go further and design the very point & moment of the night, for out of that of Saint Matthew, factus est clamor media nocte, 
S. Mat.  there was a cry in the midst of the night, they collect, that God will judge at midnight; and Cassiodore hath the same building, though on another ground, for on that, percussit primogenita, God struck the first borne of Egypt at midnight, he concludes, that the judgement shall be in the middle of night.  
There be yet some more fanciful and curious than these, conceiting that the judgement shall be in the fourth watch of the night, because it must dissolve the four elements, and what was compacted or composed of the four Elements. Others imagine that it shall be in the third watch, for that it is the work not of the first, or second person alone, but the joint work of the blessed Trinity. Some defer it to the second watch of the night, for that the Son of God, the second person in heaven, is appointed to be the judge of all the earth: and lastly some tie it to the first watch of the night, because it is said, that Christ is the first fruits of them that sleep.  
Now to these vain curiosities, and curious vanities, what have we to oppose; namely first that of the scripture, Non nobis datum, 
S. john.  it is not given unto us to know the times and seasons, which God hath reserved in his own power: Secondly, of that day and hour knoweth no Man, no nor the Angels, no nor the Son, 
S. Augustine  but the father only. Thirdly, as St. Augustine hath it, Qui ante tempora, he that was before all time, and gave beginning to time, will come to judge us in due time; 
Revel.  when that of the Revelation shall be true, Tempas not erit amplius, there shall be no longer time.  
And here me thinks I may fitly gather one question out of S. Augustine, 
S. August.  for where he saith tam occultas dies iudieii, ut lateat ipsum tudicem, the day of judgement is so secret and close, that it is unknown even to the judge, it may seem perhaps to some, not fully Orthodox and good; for what, hath the father committed judicium filio, all judgement to the Son, and yet retained, diem judicii, the day of judgement unto himself? I will not, either dispute or define this point, only I will point out, what others say. 
S. August.  Some affirm that the Son knows not the day of judgement, quà homo sed quà Deus, 
Bellar.  as he is man, but as he is God: Others that he knew it as man, but not to reveal it unto men: others that he knew it not as a Saviour, qui tum erat, which he only was while he was in the world; 
S. August.  but as a judge, qui nondum erat, which he is not till he shall come to judge the world: Sed satis temporis in tempore, I have spent time enough in bolting out the judgement time, I will therefore conclude this point with some few morals. 
S. Greg.  And first that of S. Gregory, Latet dies ultimus, ut omnes obseruentur dies, The last day is not specified to man, that man might judge every day his last: Secondly, that of S. Augustine, 
S. August.  latet judicium, sed universal, non tuum; quia mors tua, judicium tuum: The day of the general judgement thou canst not find, but thy particular judgement will find thee in the day of thy death. Thirdly that of the same S. Augustine, 
S August.  Latet judicium, tamen piorum fidem non latet, justum esse ut lateret, The day of judgement is obscure, yet they that are enlightened by faith, see reason why it should not see the light. Lastly that of Saint Bernard, 
S. Bernard.  Incertus dies quo veniet, ut sic viveres quasi hody veniret, the day of Christ's coming is uncertain, because it might learn thee so to live, as if he would certainly come this present day: and then blessed is he, that shall hear; hody mecum eris in paradiso, 
S. Luke.  this day shalt thou be with me in Paradise; so I come from the time when, to the person who; when God.   

2 God might have sent forth his summons; have commanded both by earthly and heavenly warrants; he might have made both Angels, and Saints, and the souls of just men, as his apparitors, and officials to convent us to judgement; but to show his Majesty, and release his out of misery, apparebit ipse, God himself will appear in judgement: And if GOD come to be our judge, then doubtless there will be, rectum judicium, a right & true judgement; 
Psal.  for God is truth, & he cannot fail; either ignorantiâ juris, as not knowing the law, for he gave the law, & will judge, as S. john intimates, 
S. john.  according to Moses, and the law; nor yet ignorantiâ facti, as not seeing the fact, for he knows our thoughts long before, and therefore much more are our facts and deeds before him.  
Again, if it be God that will judge the earth, then sure, aequum judicium, his judgement will be righteous and good; for, nec errat ipse, nec sustinet errantem, he cannot sin himself, neither yet endure a wilful sinner; and we cannot corrupt him with presents and goods, for, bonorum non indiget, as the Psalmist 
Psal.  hath it, he hath no need of our goods: we cannot win him with personal favour, for God is no accepter of persons: and lastly we cannot move him to malice or hate, for, nihil odit eorum quae fecit, the maker of all, hateth nothing that he did make.  
And here I must crave leave to question, and resolve some doubts, First, multi dicuntur Dii, since many be called Gods, in holy Writ, it may be questioned, which of those gods shall be our judge: For the Angels they are called gods, GOD stood in the assembly of gods, saith the Psalm; 
Psal.  and yet the Angels shall not judge us, since Saint Paul tells us, that we shall judge the Angels: Secondly, the devils are called gods, 
Psal.  but the gods of the Gentiles, Dii gentium Daemonia, the gods of the Gentiles are devils; neither yet shall these be our judges, for the Prince of this world (that is the Devil) is judged already: 
Psal.  Thirdly, the just and righteous men are called gods, I have said you are gods: and yet these shall not judge us, for, vix stabit justus in judicio, the just shall scarce stand out, nay up, in judgement. Fourthly, Kings are called gods, the gods of the earth are lifted up; and yet though these be Kings in this world, they shall not be judges in another: but, as it is in the book of Wisdom, 
Wisdom.  Potentes potenter, mighty Kings shall be mightily punished, if they sin against the Almighty. Fiftly, Priests are called gods, offerte Dii, let the Priests offer, and yet these shall not judge us; for both Priest and people, congregetur coram Deo, must stand before the tribunal of God. Sixtly, Magistrates are called gods, Diis ne detrahas, speak not evil of the Magistrates, and yet nor they shall be our judges, for they are but God's stewards, under God, and must render, rationem villicationis, an exact account of their Stewardships unto God. Lastly, judges they are called gods, the cause was brought, ad Deos, unto the judges, and yet though these execute the judgements of God upon earth, God himself shall come from heaven to judge them. For, habent vel supremi judices superiorem judicem, the Lord chief justices of this world, have there Lord above, that shall do them justice: So than we must now, excluding all these, conclude all, judex universalis, deus universi, that he that made all, will judge all. He that is God will judge the gods: he that is the Angel of the great counsel, will judge the Angels: he that is a King, will judge the Kings: he that is a Priest, will judge the Priests: judex judices, homo homines, Christus omnes judicabit; He is judge, that will censure and sentence judges: he that is man, will convent and convict man; and yet there shall be but one judge of all men, even JESUS CHRIST God and man..  
Again, since God shall judge, and there be, though but one God, yet three persons, it may be questioned, which of the three persons shall be our judge? And this the Psalmist seems to answer, 
Psal.  when he saith, Deus vester veniet, He shall be your judge that is most yours; Now the second person is most ours; for he was borne to us, he lived with us; he died for us; and what he either did or suffered, it was all for the good of us.  
But why doth the second person judge and not the first? 
S. john  Why the Son and not the Father? First, because Saint john tells us, the Father hath given all judgement to the Son; and to the Son, 
S. Bern.  as Saint Bernard expounds it, non quà filius suus, sed hominis filius, not as he is the Son of God begotten before the world, but as he is the Son of the blessed Virgin, borne in the world; Secondly, the Son judgeth, and not the Father, because it best fitteth a King to judge his own Subjects; and we are now the immediate subjects of the Son: Indeed in our Creation, we were absolutely the subjects of God; but by rebelling against God, we became the slaves and vassals of Satan, and not the Subjects of our God; yet now being bought out of the subjection of Satan, by the precious blood of the Son of God, we become the subjects of the Son: Not that this is to be understood, exclusive, as excluding from the work of our Redemption, the Father, or the Holy Ghost: Sed appretiatiue, as the Schoolmen speak, but because the price of our Redemption, was paid by the Son, and not the person of the Father, or holy Ghost; and in that the Son did, sustinere poenas, undergo our punishment, & procurare praemia, and purchase our reward, he must, dispensare praemia & poenas, both dispose of our punishment and reward.  
Yet once more, since in the Son there is a double form, a Divine, an human nature, it may be questioned, in what form, and nature he shall judge. Saint Augustine answers, 
S. August.  eâdem formâ judicabit nos, He shall judge us in the same form, wherein he stood before the judge for us; he shall judge us, not as God, but as Man: according to that of the Scripture, ye shall see, filium hominis, the Son, not of God, but of Man, coming in the clouds. Veniet qui deus, non quà deus, He that shall judge us is God, but he shall not judge us as he is God: not as he is God, because, as Esay hath it, 
Esay  tollatur impius, the wicked must be taken away, that he never see the glory of God; but as man, ut homines videant, that men may see, & behold the judge of men. The Papists add, that not only the judge shall be visible, but out of that of the gospel, they shall see, signum filii hominis, 
S. Matth.  the sign of the Son of Man, they would evict, that the cross shall come before him, as a verge, rod, and sceptre unto judgement: but this opinion deserves correction and a rod; for though with Saint Paul, we preach Christum crucifixum, Christ crucified upon earth, yet I never find, that the cross and crucifix of Christ, was ever taken, as Saint Paul was, up to Heaven.  
Lastly, since Christ shall judge us as he is Man, it may be questioned, whither there shall be no difference, between the man Christ living upon earth, and the man Christ as he shall come a judge from Heaven. Yes doubtless, much difference, not in substance, but in quality; for he that was here a man, natus praesepio, borne in a stable, is there also a man, Sed regnans coelo, but commanding in the heavens. He that was here, inter homines, a man amongst men, is there, supra Angelos, a man above the Angels: He that was here, corpore infirmo, in a body of frailty, is there corpore glorioso, in a body of glory: He that was here, Salu●tor verus, a true Saviour, is there, judex severus, a sharp judge: He that came here, pati pro dilectis, to suffer for his beloved, sits there, triumphare cum electis, to triumph with his chosen and elect: he that came here, mori ad tempus, to die for a time, is there, deus vivens, living with God for ever; and the everliving God.  
Yet (grave and Reverend judges,) before I close up this point, I must say one thing that concerns you, that toucheth your scarlet, and your judgement seats. For where it is said, the Father hath given all judgement to the Son, then, the Anabaptists infer, 
S. john.  why then do other the Sons of men judge? and so learned Fathers of the Law, would they wound, nay ded you, who are the pillars of truth, the life of the living, and the defence of men appointed unto death: But I answer, God hath given all judgement to the Son, that is, omne futurum judicium, all the general, universal, and future judgement: and secondly for you, non tam vos, quam deus per vos judicat, it is not so much you, as God that judgeth in, and by you; according to that of Deutero. 
Deut.  you exercise the judgements, not of man, but of God: and thirdly, judicat homo hominem in opere, sed deus in cord, that though God only judge the heart, yet man may judge, of the fact of man. And so I come to my third part, will come; when God shall come.   

In God rising (for so reads the vulgate) and coming, (for so hath the English) unto judgement, I observe two things: First, the certainty, than the vicinity of the judgement: It is not said, Deus venit, God doth, or hath come, but, Deus veniet, God will come; and yet according to the rule of the School, Futurum in Deo aeque certum, quam aut praesens aut praeteritum, that which is to come in God, is as sure, as if it were either present, or past. And God will come to judgement both for the glory of God, and of Man, and of Christ both God and Man: First, for the glory of God; for God hath promised a judgement, and all the promises of God are yea, and Amen: The Prophets and the Apostles, both the Law, and the Gospel bear witness of a judgement: I will contend with thee in judgement, saith God in jeremy: 
jer.  The Nations shall see my judgement, 
Ezek.  saith God in Ezekiel: I will sit and judge all people, 
joel.  saith God in joel. In Saint Paul we read Statutum est, Death is appointed, and after it cometh the judgement: And in Saint Peter we find a judicaturus est, 
S. Pet.  that, as if God had put on his robes, and were set on his judgement seat, he is now ready to judge the quick and dead: God promised a flood and it came, Et qui verus diluu●o, cur non judicio? he that performed in the particular, shall he not also perform in a general judgement? In Philosophy, posito uno contrariorum, if we grant one contrary, the other will follow: but we have had experience of God's mercy, which is opposite to judgement, and shall we not also have a trial and a judgement? GOD hath showed justice in Heaven, on rebellious Angels, and will he not show justice on men, if they rebel upon earth?  
Secondly, there must be a judgement for the good of man: for here the holiest and most heavenly men be in most heaviness: Hic optimi pessime agunt; here the righteous man hath most wrong; and therefore God will judge, and do him right. Here jezabel sits braving in a window, while jeremy lies sticking in the mud. Here Dives sits in his palace, 
S. Luke.  clothed richly, faring daintily, while Lazarus lies at his gate naked and hungry. Here Herod will please his Herodias, though it be with the head of john the Baptist; Nun visitabit, shall not God visit, and come to judgement for these things? Here the condition of the godly Christian, is much like to the state of Christ his master, nec viws domum, nec mortuus sepulcrum habet, they have scarce a house wherein to live, and (such hath been the Popish fury) their bones have not had rest after their death: while they lived they found exilium, & equuleum, banishment, and the rack: and being dead, the wicked did, saevire in manes, not let them rest when they were at rest: 
Euseb.  Much like to the story in Eusebius, where they were not content to burn the bodies of the Saints, but they cast there ashes upon the water, with this obloquy, colligat Deus, 
Revel.  let the Lord gather them if he will have them. But O LORD, holy, and true, how long, how long? the blood of thy Saints is shed round about this round world, and they are cut in pieces, even as men cut and hue wood, and wilt thou not yet come, to be avenged on such a people as this? Yes, saith the Psalm, 
Psal.  the Lord will come, and not keep silence: and, as it is in another Psalm, Doubtless there is a God that will judge the earth. 
Psal.  And as in a balance, or a scale, that which is lightest mounteth highest, so those that were of light, or no esteem in the world; shall then be taken up unto the highest: Gemunt boni, though the godly, mourn here like a Dove, yet fruentur summo bono, than they shall be comforted, by that Spirit, who appeared in the likeness of a Dove: Though the good have, pressuram in terrâ, grief, and oppression upon earth; yet they shall find, usuram in coelo, interest and increase of glory in the Kingdom of heaven.  
Lastly, as there must be a judgement for the glory of God, and good of man: so it must also be for the honour of Christ jesus, God and man.. For the world did not believe Christ to be the Messiah: the jew held him but a mere, and miserable man: the Gentiles derided him, as a crucified God; and therefore will he call heaven, and earth, and come and judge his people; and he will come in such power, and majesty, that the whole world shall confess him a Messiah; that the jew shall acknowledge him a God; and that both jew and Gentile shall fear, and grieve, to see him so highly glorified, whom they basely slew and crucified.  
Secondly, I observed the nearness and vicinity of the judgement: It is not said in the Apostles Creed, veniet, 
Symbo. Aposto.  sea venturus est judicare, he will come, but he is at hand, he hath, as it were, set forth, and is on his way coming to judgement. Non instat iudiciam, sed ferè extat, the day of judgement is not so much future and to come, as it is already present and in sight. judex adianuam, now is the judge riding his circuit, now hath he sent forth his summons, now hath he put on his rob, now is he set upon his throne now is thy indictment reading, now is thy cause pleading, and now, even now, the sentence of thy eternal life, or death, may be passing: witness that of the Apostle, Nunc est judicium, he doth not say, nunc erit, now the judgement shall be, as if it were coming, but nunc est, now is the judgement of this world, as if this moment, this instant, and present now, were allotted for the judgement. The world, that great man, hath the throws and pangs of death now seizing on him: And as man, the little world, when he hath lived many years, draweth then near unto his end, so the world, that hath lived now almost six thousand years, must needs consume and have an end: In the time of the Apostles the Kingdom of God was at hand, and now after so long a time as from the Apostles, is it yet far off?  
When the Sun hath passed the twelve signs, 
Malac.  we know then the year ends: Now Christ, our Sun, hath passed through these signs, and therefore the year of the world must have an end. Christ in his birth passed through Virgo, for he was borne of a pure and blessed Virgin: 
Inchino.  He passed Gemini, in his incarnation, for there was both a Divine and human Nature: He passed Cancer, in his descension, for he descended, and came, as it were back, from God to man. He passed Libra in his Passion, where his mercy, and his merits, overwayed our misery and sin: And (not to be, although I might be, curious in all) he passed Leo in his resurrection, when he rose strong as a Lion, and overcame the grave, death, and hell, and that hellish, roaring, and devouring Lyon. Now then that Christ hath passed all these signs, it is a sign that the world, and all must pass away.  
Alas then why do some, and some Christian men so live, as if there were no judgement after this life? Nay more, as if they were Advocates, and Orators, and Sophisters for the Devil, why do they dispute against the judgement of our God? For say some, why should God judge man after his death, since he hath his judgement at his death? I answer, 
S. August.  that in death we have a particular judgement, but God will also have a general: Secondly, 
S. Bern.  in death we have the judgement of the Soul, but God will judge both Body, and Soul: Lastly, 
S. Hiero.  in death we have a secret doom, but God will have an open assize, a public Sessions, and a manifest judgement: O than put not far from you the evil day, but so live, as if you were to make, your personal appearance before your God, this present day. For be you sure, if any hear me this day, and regard not in his heart the judgement day, that even this Text, these words, this Sermon of judgement, will rise up against them in the day of judgement. So I come to my fourth observation, the end of Christ's coming, it is to judgement.   

4 And here I note these things: First, the multiplicity of judgement▪ Secondly, the quality of God's judgement: Thirdly, the prodromi and forerunners of the judgement: Lastly, the followers and attendants on this judgement.  
There is a manifold and various judgement: 
Bonauen.  For, (as Bonaventure notes) their is in God▪ judicium praescienti●, a judgement for those sins that were but intended: Secondly, there is, judicium causae, a judgement for the cause whence they sprang, and the end whereunto they tended: Thirdly, there is, judicium operationis, a judgement for every evil act committed; And lastly, judicium approbationis, a judgement of every just punishment inflicted. There is a judgement of retribution for the good: a judgement of reprobation for the evil: and a judgement of discussion both for good and evil.  
There hath been already a judgement of water, 
S. Peter.  which did wash away sinners, but not sin: and there shall be a judgement of fire, which shall burn away both sin and sinners.  
Secondly, I noted the quality of God's judgement: and first, it is full of Majesty: for the King of heaven shall come, cum militia caelesti, with all the army, troop, and train of heaven: He shall send forth, as it were, his Herald and Beedle, and call a Convocation, of Angels, and Saints, heaven and earth, to cull, and sever, and mark out his sheep from the goats. Posuit thronum, God is come, as it were to the King's Bench of his justice; he hath opened a book, and another book, as it is in the Revelation, 
Revel.  to wit the book, scientiae divinae, of divine knowledge and science, and a book, humana conscientiae, of man's guilty and accusing conscience. O wretched man, saith a good Father, tanta contra te fit praeparatio, doth God so prepare, so muster up his men for thy judgement, and wilt thou, either not feel thy imminent judgement, or if thou feel it, not amend thy life, that thou mayest escape in that fiery trial, and fierce judgement?  
If our gracious King, (whom the King of Kings set for ever as a signet upon his right hand) should take his Peers, and Nobles, Bishops, and judges, to judge a rebel, or a malefactor, how would the countenance of that Traitor fall, his tongue falter, his body tremble, and his heart and spirit even thaw and melt away! And yet (good God) such is our frailty, that though we be traitors, to our judge, our Saviour, and our own souls, yet we more awe & fear, a temporal, than an eternal judgement: and are more daunted with him that can but kill the body, and that for a time; then with him that can destroy both body and soul, and that for ever.  
Secondly, there is mercy in this judgement. For Christ will judge us, not by the letter and rigour of the Law, but as it were in a Court of Conscience. Et Conscientia qualis, sententia talis, and our verdict shall be given in, according and agreeing with the Conscience we have within. Neither will our merciful judge proceed against us without witness; nay not without a thousand witnesses; and those no foreign, alien, or strange witnesses, but such as are in our own bosom; such as are more inward with us, than that soul which is within us: For unless our conscience, which is as the soul of the soul, do like another Cerberus bark within us, we shall escape that true Cerberus and dog of hell.  
Besides our merciful judge will not condemn us for one accuser: for except Moses and the Law accuse us, 
S. john.  as Saint john hath it; except Singuli errores, our particular and singular errors, single us out, and become, singuli accusatores, each of them accusers of us; nay more, except man himself do condemn himself, Christ who is God and Man, will not condemn. Nay more, except Sin and Satan come with plain, direct, and unavoidable evidence against us, it shall yet, maugre all their malice, go well with us. And, Lord, how will that accuser of his brethren in that day accuse us! 
S. August.  S. Augustine brings him in thus inditing man, just judex, mark, he doth not say, Bone Deus, good God, to move clemency and mercy; but just judge, to whet and sharpen him on to rigour and severity; and the bill of his inditement runs thus, Indeed just judge these sinners were thine per gratiam, by thy grace to them committed, but they are become mine, per culpam, by that sin which they committed: They were thine, per misericordiam in thy mercy; but they are become mine through their own misery. They were thine, per passionem, through thy cross and passion; but they are become mine, per persuasionem, by my sly & subtle persuasion. They were thine, creatione, in the creation; but they are become mine, destructione, since they have brought themselves to their destruction. They have forsaken, Sacramenta tua, thy Sacraments, & have followed blandimenta mea my allurements, and therefore just judge, since they belong to me, let them be condemned with me. Alas good Christians, being thus arraigned at the bar of God's justice, by whom will you be tried? By your God? Why he must be just: by a jury of Angels, and Saints? why they cannot quit you: For it is God that condemns, and who can justify? by your own hearts? Why they cannot clear you: What then remains, but before we hold up our hands at this bar, to cry guilty; And, Lord jesus, we are guilty of many, and manifold sins, but remember sweet jesus, that thy blood was shed for sinners. We have committed that, quod damnet, which might send us to a thousand hells, but in thee there is such store of mercy, quae saluet, as may save us, 
S. Augustine  and ten thousand worlds.  
Thirdly, this judgement is intolerable. For who can endure, when as above, our judge is angry with us; and below hell is gaping for us: when within our vulture conscience gnaws us; and without the flame is ready for to burn us: when on our right hand sin oppresseth us; and on the left the Devil frights us: When we have God, and his Angels all against us; & none but desperate men, and damned spirits with us.  
Lastly, this judgement is unavoidable: for the hills cannot hide us, nor mountains cover us from the presence of the judge: And whither can we fly from him, who is, not only here and there, but every where? if we mount and soar up to heaven he is there; 
Psal.  if we go into hell, he is there too; if we take the wings of a Dove, and fly to the utmost part of the earth, he is there: and if we lie down in the deep & bottomeless sea, he is there also. If we say, peradventure the night shall cover us, we must know that the day and the night are to him alike. So that, pati intolerabile, & latere impossibile, it is not possible to endure, nor possible to avoid the judgement.  
Thirdly, I observed the precurrents, and forerunners of the judgement: S. Gregory notes that the last tribulation hath many antecedent troubles, 
S. Greg.  ut per crebra mala, caveantur aeterna mala, that by the sight and sense of frequent evils, we might escape the eternal evil. And first, the Sun and Moon shall be darkened: Now this may admit, either a literal, or mystical exposition: if we express it by the letter, than these visible lights, the Sun & Moon, shall be darkened; yet not, (as some schoolmen hold,) privatione luminis, as being deprived & spoiled of their light, sed superveniente maiore lumine, but as being dimmed and overshadowed with a greater light: And if we run from the letter to the spirit, than this Sun is Christ, and the Moon is the Church of Christ; and both these have been darkened; For Christ hath been supposed to be but a mere man; and the Church hath been dimmed, not by interposition of earth and land, but by ablation and taking away the Church land: and in this case may it not be said; non deletur peccatum, nisi restituitur ablatum, our sins will hardly find remission, if we make no restitution. Pulcrum fuit, in the time of superstition it was thought the glory, and the merit of the Papist, to enrich, and endow the church; yet herein their luxury did abound, & they offend; but, (as the Moralist hath it,) it was on the safer part, being, in excessu, in making the church exceed in riches; and I wish that there Excess do not in the day of judgement, condemn the defect of them, who do, non tondere, not only fleece, sed deglubere, but flay the church. S. Matthew hath eight signs that must, 
S. Mat.  as it were, usher in the judgement. First, many shall come in Christ's name, saying; Ego Christus, I am Christ: and have not, Batcabas, 
Inchino.  and Tabiculanus done this abroad; nay would this had not been done at home in this honourable City.  

S. Matth.  Secondly, Nation shall rise against nation: And is not this now true, almost in every nation? for hath not the Turk risen against the Christian; yea and Christians too against Christians; but, sweet Christ, from whence we Christians derive our name, let it at length be thy will, that Christians may shed no more Christian blood, but that all may jointly concur, to let the Turk blood, and that even in the heart vein.  

S. Matth.  Thirdly, there shall be plague and famine, and they shall kill you. And, not to go out of the gates of your City, have not these things been found within your walls? Hath not the punishing Angel struck here? and the rod of pestilence drawn out, not only the blood and marrow, but the life and spirit of many, many thousands in this City? have not young & old, mothers and babes, men, and virgins, fainted and fallen down, before your eyes, both in the corners, & the open places of this place? Hath not the staff of your bread been broken? Hath there not been blackness of face, and cleanness of teeth in this City? London, London, thou pride of nations, and glory of the earth, bless thy God, that there is peace within thy walls, and plenteousness within thy palaces; and that the rod of plague and famine is not so much as shaken over thee; but take heed, lest pride, and fullness of bread, and the sins of Sodom, bring not only a plague of the body, and a famine of bread: but a plague of the soul, & a famine of the word upon thy head. Again, hath not the same, occident vos, they shall kill you, been found here? witness Mariana tempora, that quinquennium of Queen Mary, when our Martyrs were made faggots for the fire, and the very stones and pavements of your streets were washed with their blood. But Lord God, our heavenly, and holy Father, let no such holy father as the Pope, no such bloodsucker as Boner, martirize and massacre again, in this our Isle; And if there be any in this land, that wish they might, let them have my wish with them, would all their heads stood but on one neck, that one fair blow might strike them off; and let all that favour this my wish, say Amen.  
Fourthly, you shall be hated for my name: 
S. Mat.  And when ever more than now were Christ's Apostles hated and despised? Are not we held, omnium peripsema, 
1. Cor. 4.  the very refuse and offscouring of the people? And as the boys cried after the Prophet, Come up thou bald pate, come up thou bald pate, so doth not the world cry after us, come up thou Priest, come up thou Priest: In the law none that was lame, or deformed, but the choicest of the people were made Priests; but now Priesthood, & Christ our high Priest is so contemned, that if one have but one deformed son, they hold him fit enough to make a Priest: 
1. Cor. 1.  Thus are we made, purgamenta mundi, as the filth of the world unto this day: I speak not this to shame you, for though it were the shame of jerusalem to kill her Prophets, yet it is, and hath ever been your honour of this imperial City, to cherish up the messengers of God: yet am I bold to tell you here at home, what favour we and our calling find abroad.  

S. Matth.  Fiftly, there shall be false Prophets, and false Christ's; and this is verified even in our days: For who can be a falser Christ, than the son of perdition Antichrist? And need we go far for false Prophets, when the Prophets of Rheims, and Rome, nest and swarm, I will not say only at Rome, but almost in every room?  

S. Mat.  Sixtly, iniquity shall abound, and charity wax cold: And alas that our sin were but green; and our iniquity but in the blade; would we were not grown ripe in sin, and that we were not ready for the sickle: would our offences, like Nabucodonosors' tree, were not grown up to heaven, and did not cover the whole land! O that there were but a plenty, and not an excess of sinning! Oh that, that sin of excess did but remain, and not reign among us! But alas our age hath now another deluge, not of water, but of wine: And though Lucifer lie bound in hell, yet walks he lose and free upon the earth. Nay more, we may take up that of the Orator, ferae propria, homo omnia habet vitia; Beasts are faulty in some things, but men in all things are most vicious. Abundavit iniquitas, iniquity hath abounded. And as for charity, that is not cold, but ded; nay twice ded, and plucked up by the root: For men will feed their hawks, and hounds, and horses, and that with diet, and with their own hands; and yet suffer poor souls, whose souls were as dearly bought as theirs, to pine and die for want of food.  
Seventhly, the Gospel shall be preached to all the world: 
S. Matth.  And hath not the sound thereof gone through the earth? Hath not Asia had her seven churches? Hath not S. Peter been the Tutor of the jew, and S. Paul the Doctor of the Gentiles? Did not the Apostles, those seeds-men of the word, preach the Gospel to every creature? And though they call us, Et penitus toto divisos orb Britannos, Britain's set apart from all parts of the world, yet hath the Gospel sounded unto us; and that so loud, that there is no nook, nor angle of this I'll, where the language of the gospel is not heard: And, O Lord, let the light of thy Gospel shine for ever in this our little Goshen: Let our candlestick never be removed, not our candle put under a bushel: Let not darkness cover this Land, nor gross blindness our people, but let thy truth, like the Sun, break forth daily more & more, till it come to her full brightness.  
Lastly, 
S. Matth.  the abomination of desolation shall be set up in the holy place. And though Rome were once the holy city; though her faith, as than it was, were famous throughout the world, yet is not the abomination of desolation set up in her? 
Rom.  Look into the lives of the Popes, and Cardinals, how some have been idolaters, some sorcerers some Sodomites, some adulterous, some incestuous, all, or the most, more or less impious, & tell me where abomination can be, if it be not here? Holkot, 
Holkot.  one of their own, confesseth, that among them, they who in the morning did worship, virginem matrem, the blessed Virgin-mother, did at night make, virgins matres, of maids mothers. O double abomination! Thus you see, that these eight foreruning signs are passed already, and have overrun us; and therefore what remains now, 
1. Tim. 4.  but a fearful expectation of judgement?  
We read in Timothy, that in the last days, Quidam discedent, some shall departed from the faith: Et quidam transfugae, and some of our runagates of Rheims, and Rome, that were in, but not of our church, have fled to the Popish synagogue, from our christian Catholic church: but they were, Quidam, but certain uncertain men, that having nothing but hope & fortune, to be their guides, would venture upon any fortune: 
S. Bern.  so that, as S. Bernard speaks, desperatio fecit Monachos, they became Monkish not out of judgement but despair.  
Secondly, saith Timothy, some shall attend to the Spirit of errors; 
1. Tim. 4.  and our Separists of Amsterdam have clothed every naked, and revived almost every ded error: These be those our English Pharisees, which will not be, sicut reliqui, as others; but dividing themselves from all, they only will be the singular and elected brethren: but to these I say, that God is the God of unity; and that Christ was never the author of division.  
Thirdly, 
1. Tim. 4.  some shall maintain doctrine of Devils: and do not the Papists while they deny marriage, and allow stews, and simple fornication, in the one teach, in the other tolerate a doctrine unfit for any but a Devil?  
Lastly, saith Timothy, in the last days, 
1. Tim. 4.  men shall have their consciences seared; and had we but windows in our breasts, mutually to behold each others conscience, I fear me we should see, the conscience of the rich man seared with pride: the young man's conscience seared with wrath: the old man's with avarice: the great man's with vainglory: and all men, both great and small, with some greater or less impiety. Thus then as Christ our judge came to fulfil all, so we may conclude, that all, that should come before the coming of Christ, is now fulfilled. Therefore I will now speak of that which shall follow the judgement.  
Here I observe, that there shall be two attendants and followers of the judgement, praemium, & poena, reward and ruin: The reward shall be every way absolute: First in place, as being in Heaven, not on Earth: Secondly in continuance, as being not for time, but for ever: Thirdly, in essence, as being not in body only, or in soul only, but in soul and body. In the body glorified and rewarded shall be (as the School observes) four things. 
Thomas.  First, claritas, beauty and clearness: insomuch that Saint Chrysostome saith, 
S. Chrysostome.  that the bodies of the Saints shall be, septies clariora sole, seven times brighter than the Sun. Secondly, in bodies glorified, there shall be spiritual agility; and hence it is that some ascribe, the activity and quickness of our soul, and spirit, to a glorified body; saying, that such bodies are not spirits, but spiritualized bodies. Thirdly in a glorified body there is, impossibility; for though here we suffer of every thing, yet there we shall be subject to no corruptive passion or suffering. Lastly, there shall be in a glorious body, 
S. August.  immortality; here indeed, orimur, & morimur, at our birth we begin to die; accedimus, we enter into the world: succedimus, we succeed one another in the world: and at last, decedimus, 
job.  we depart all out of the world: but when we shall see God in our body, as job speaks, we shall have immortal bodies.  
Secondly after judgement there is a reward for the soul: and that reward consists principally in two things; in our union with GOD: and our vision of God: both these may be gathered out of that of Saint john, 
S. john.  when he shall appear we shall be like unto him, and shall see him as he is: we shall be like unto him, there is our union; and shall see him as he is, there is our vision. Others add to the beatitude of the soul, two other acts; one the fruition; another the eternal retention of God. And it is controversed among the learned, in which of these four acts, the felicity of the soul doth consist. 
Henri. Ganda.  Henricus Gandavensis thinks the soul's happiness, resides, in her union with GOD, because that union doth deify the essence of the Soul. Thomas lays it to the vision of the Soul, because, 
Aquin.  that vision doth bless and beatify the understanding of the Soul: Scotus 
Scotus.  draws it to the fruition of the Soul, because, that fruition doth satisfy the will of the Soul: 
Aureo.  Aureolus puts it to the retention of the Soul, because that, and that only, doth fully glad and rejoice the Soul. I will not determine: Only I say, blessed souls and bodies shall have, triumphum, & gaudium, triumph and joy. They shall have triumph, first, over death, for death shall be no more. Secondly, over him that hath the power of death, that is the Devil, for they shall be freed from his power. Again they shall have joy, first in the Majesty of God, secondly in the humanity of Christ, and thirdly in the society of Angels and Saints.  
There is also after judgement, poena, a punishment for wicked souls. And this punishment is double, 
Aquin.  sensus & damni, of sense, and loss: of sense: for there the wanton eye shall see fearful objects: the delicate smell feel filthy odours: the dainty ear hear ghastly howl: In so much that a good Father breaks out thus, O si, O that we could lay our ears to the mouth of hell; O that we could hear and see what men suffer in hell, doubtless we would descend, vivi ad inferos, to a lively consideration of hell in this life, that so we might escape it after this life. For there is a fire for the body, and a spiritual worm for the soul, and both these eternal. For well were it with the damned, if they might be no longer in hell, but till a Dove could take up all the sand of the shore; or a Wren drink up all the water of the Sea; or a Child gather all the grass of the earth; or a man count all the stars of heaven; for then there might be at length some hope of release; but this is Orcus' orci, the hell of hell, that the wicked must reside for ever in hell. So I come to the order that God will use in judgement, Quaeret, he will question all our ways and works.   

God will resolve four questions in the day of judgement; First the question, An sit Deus, against the Atheist, who shall then find that there is a God: Secondly, the question, Quid sit Deus, against the Papist, who shall then see, that stocks and stones are not God: Thirdly, the question, Quotuplex Deus, against the presumers, and despairers; for then the presumer shall feel, that God is just, as well as merciful: and the despairful behold, that God is merciful as well as just. Lastly, the question Propter quid homo, against all the wicked, who shall then know; that though God made the world for man, yet he made man for himself and not the world.  
And in this Quaere, and inquisition of the judge, though it will extend to all things, yet suffer me to observe but two things: Quid, & Quos, what, and whom God will then visit and inquire of. First, Quid, what will God visit? Man, and the estate of man. Man, to see if man remember, whence he was, and had his creation: and whither he have not lost the image of his Creator. God will demand of man, what he was by nature: who he was in person: of what rank and order he was in life and conversation. Nay God will scan, and sift all that is in man: He will demand if our wisdom have not been craft: our severity rigour: 
Musso.  our justice cruelty: and our government tyranny. He will ask if our authority have not been oppression; and our zeal contention: He will visit and see, if our humbleness have not been baseness; and our courtesy have not been flattery, our jesting scurrility, our free life dishonesty, and our silence singularity. He will demand if our simpleness were not folly, and our fervour in religion, formal hypocrisy.  
And if we dare contest with God, and say, Quid mali? What evil have I done? the Lord will ask, at quid boni, but hast thou not left much good undone? If thou say I have not hindered, alienaan vitam, the life of another: he will ask, at qutuam, but how hast thou ordered thy own life? If thou say, non blasphemavi Christum, I have not blasphemed Christ, he will ask, nun blasphemasti Christianum, but what, didst thou never speak ill of any Christian? If thou say, Neminem occidi, I have killed no man; he will ask, but hast thou not hated, & so killed thy brother in thy heart? 
S. Luke.  If thou say I fast; God will visit and see, whether thou fast for thy purse, or for the poor: if thou say as did the Pharisee, I give alms; God will visit, and see if thou have given them for his glory, or thy own pride and vainglory.  
Secondly I observed, Quos visitabit, whom God will visit: Indeed God will visit all sinners: but because a world of time would not serve me, to open all the sins of the world, suffer me to set but three regnant, and predominant sins before you:  
First, than God will visit the Usurer: 
Thesaur nonus.  and if that of the postil be true, this will be a heavy Visitation for him; For he is a bloody, a crimson, a scarlet sinner, nay worse than any other sinner: He is worse than the thief, for the thief takes it privily, and in the night: but the Usurer takes openly and in the day; nay he takes both night and day. Secondly a Usurer is worse than the grave, for the grave restored hirded at the Passion of Christ: but he never restores, though the poor be ready to fall into many, and many a bitter passion. Thirdly, a Usurer is worse than hell, for hell tormenteth only the evil, but he crusheth, and oppresseth both good and evil. Fourthly a Usurer is worse than a jew, for a jew will not take of a jew: but a Christian Usurer will take, and overtake a Christian. Fiftly a Usurer is worse than death, for death kills but the body, but he pines and kills both body and soul. Sixthly a Usurer is worse than judas, for judas sold Christ but once, but he buys and sells Christ, in his Christians, every day. Lastly, the Usurer is worse than any sinner, for the Glutton will sometime fast, the proud man will sometime be humble, & every sinner, will sometime leave of, & rest from his dear & darling sin, but the usurer will never rest from taking interest. Nay more, the house of a Usurer, is the bank of the Devil; & the purse of a Usurer, it is, Os diaboli, the mouth of the Devil.  
Secondly, God will visit the Temple-pirate, and the Church-robber: for he can dispute from Christ against the Ministers of Christ: Christ saith he was poor and naked, and why then do the Ministers of Christ ruffle it in silks, & strut it in their satin? Christ was a foot man, and never rid but to jerusalem on an Ass, why then are the Ministers of Christ grown so gay, that they must have their change and choice of horses? Christ had not a place where to lay his head, why then have the Messengers of Christ not only places, but Lordly palaces? Yea, yea, hoc urit homines, it is this that grieves the hearts of some, to see the Church hold up her head: not that they so malice the Church, but because they would also enclose the land of the Church. But tell me, have the Legates and Ambassadors of earthly Kings, and that justly, their honour and place, and shall the Legates of the King of heaven, have no place, no honour? or because the Infant-church nedd not so large, so fair a garment, shall now the church, being in her full growth, go more than half bare and naked? You make your Sons and Daughters clothes according to their stature, and their growth, and shall the King's Daughter, grow she never so high, go always in the same attire? No, no, since we give you spiritual things, and that in abundance, you should not pair, nor lop, nor cut off our temporal estates.  
Thirdly, God will visit the Simonist; for he enters into the Church, not by the door, as Christ the head did, but he betrays Christ for money as judas did: He comes, 
Thesaur: nows.  in locum spiritus, into a spiritual place, but it is, respectu carnis, for some carnal respect: so that he may be, collector pecuntae, well moneyed: but he can never be, rector animae, well minded. And here me thinks I see a covetous patron, that like judas sells CHRIST for, Quid mihi dabitis, what will you give me? and a sacrilegious person, that thinks Christ can be bought, with that of the Devil, Haec omnia dabo, 
S. john.  all this will I give. We read in Saint john, that Saint Peter was, victus per ancillam, overcome of a Maid, and I fear there be some patrons in the world, that will not give livings, before they be, victi pro filiis, & filiabus, overcome for the good of their wives, and children: yet the Prophet Micha pronounceth a woe to them, 
Micha.  qui aedificant Sion sanguinibus, (I know the sense literal, but give me leave to apply) that give the goods of Zion and the Church, to those only of their own blood: as if the possession of the Lord went by descent, and not desert. Visitabit Deus, God, the great Bishop of the whole earth, will visit for these things. So much of the Majesty of the judge, & judgement; now of the misery, and state of those that must stand in judgement: and that shall be so great, that they shall not know, what to do, or say. First, Quid faciam, what shall I do?   

1 This part of my speech must be real, and personal: Real, and then what will those do that make the world, and the things of the world their stay, 
S. Bernard.  when the world, Et res, & reculae mundi, and all the wealth and substance of the world must pass away? What will the penny-father, and covetous person do, who, like the Serpent, 
Gen.  is ever licking up the dust of the earth, and scraping up gold and silver, that red, 
S. Bernard.  and white earth, when silver and gold, and earth shall be no more? What will the proud ones do, that fold themselves in silks, and load themselves with pearls, 
S. Hiero.  and jewels, when jewels and pearls shall be no more? what will the wantoness do that crown themselves with buds of Roses, 
Prou.  when there shall be no bud nor Rose? What will the bibber do that washeth away his soul in Wine, when there shall be nor Vine, nor grape? How will the magnificent and stately builder do, when building and state shall fall to the ground? What will the grand purchaser do, that lays house to house, and land to land, when he shall see nor house, nor land? In a word, what will any worldling do, when the world itself must be undone? when there shall be no earth to bear us, no sky to please us, no fountains to cool us, no shades to hide us, no sun to warm and light us, no foul or fish, no herb or beast, for to feed us; no houses to receive us, no Temples or Churches to instruct us: in this Chaos and confusion of all things, what joy can there be in any thing?  
And now must I turn my topicke place, a rebus ad personas, from being a Real to be personal. First therefore (you grave and reverend judges,) suffer, not me, for who am I, or what is the house of my father, that I should speak before you? yet suffer my text to speak, not only to your ears, but to your hearts.  
Then (grave and reverend judges,) you that are the fortresses of this Land for security; the walls of this land for strength, the flowers of this land for fairness: Et favi, and the hunny-combes of this land for sweetness, if you that be called gods, judge against God: if you judge not as God doth with tranquillity; 
Wisdom.  but as the wicked judge did, for importunity: if you, that be, (as Hugo speaks) homines primi, 
Hugo  the first and chiefest men, judge not yourselves first, before you judge other men: if in judgement, you beat down, 
S. August.  aegrotum potius quam morbum, rather the offender than the offence: if you be, judices quasi ius dicentes, 
Cyprian  rather speakers than doers of the Law: if you that sit to condemn sin, have either the same, or a greater sin: if you be pricers, non juris sed muneris, not of the cause but of the coin: if you judge for favour, or fear, or faction, or affection; if you delay, or hasten; invert, or pervert judgement, here is a Quid facietis for you, what will you do, when God shall call you to judgement, and shall visit, as it is in the Prophet Osee, 
Osee.  the judges and their ways?  
And you the Right Honourable Lord Mayor of this honoured and admired City, you that are the head the eye, the hand, and heart of this great body; if you cut not off the head of sin; if you strike it not even to the heart; if your eye spare, and will not find offenders; or your hand be shortened and will not reach them: if you put not to death those deadly sins, which have too much life in this your City: if you be not a father to the Orphan; a righter of the Widow and the Poor: if you that bear the name, and office, and sword of God, faint in your office, and protect not with God's sword the Name of God: if you do not justify, and condemn, those good, and bad, that appear before you, here is a Quid facies for you, what will you do, when you shall appear before the Lord?  
And you learned Counsellors of the Law, you that are factors for the truth, and the agents and instruments of peace, if you hinder, as it is in Zacharie, 
Zacha.  the judgement of peace and truth: if you kindle debate, and be as the seeds-men of sedition: 
Plutar.  if like Camels you trouble the water, that you yourselves may drink the better: if your Counsels, infringe God's precepts: if you come sometime with quirks and tricks of Law, sometime with colour and pretext of conscience, but to subvert both law and conscience: if you that should plead for right and justice, make justice a stranger in her own Court, here is a Quid facietis for you, what will you do when you are called to that heavenly Court? Take heed, periculosum est, 
S. Ambro.  saith Saint Ambrose, in foro versari, it is great danger to follow Courts: for judas, in foro, in a Law-Court sold Christ; and Simon Magus, in foro, in a Law-Court would have bought the holy Ghost.  
You the holy Ministers of the holiest, you that be the Angels and Ambassadors of GOD: the servants of the Lord, and the tongue of the LORD unto his servants; if you have before your mouth, non ostium, not a door which may open and shut, sed obstaculum, but a wall which will never open; if you affect to oversee Christ's flock, not as it is, opus bonum, a good work, 
1. Tim. 3.  but as it may gain you, opes & bona, goods and wealth: if you take the houses of the Lord in possession, and take no care to build up the Lord's house: if you say and do not: if you be not like cocks, 
S. Greg.  first beating down sin in yourselves, and then crowing out against the sin of others: if you that be, shall terrae, the salt of the earth, lose your savour: if you that be sol mundi, the light of the world, give no light, here is a Quid facietis for you, what will you do, when God shall bring every thing to light?  

Eccl.  You Gentles, and Gallants of this age, that be in the very pride and glory of your time, and the May and Flower of your youth, if you remember not, that remember thy creator in the days of thy youth, but make yourselves vassals to any, even the fairest creature: if you seek for, not the true glory of GOD, but the vain glory of this vainest world: if you desire rather a gorgeous & rich back, then with true valour, and virtue, to enrich your mind: if you be hot and fervent spirits, and yet more forward for the flesh, then for the spirit, here is a Quid facietis for you, what will you do, when you shall be stripped of flesh and spirit?  
You beauteous Ladies; and fair matrons, and damsels of this Honourable City, you that are the object of every eye, and perhaps the desire of many hearts: if you come hither clothed like Solomon in his royalty, rather to draw the eyes, and chain the hearts of others unto you, then to lift up your own eyes and hearts unto your God: if you take more care to powder the hair, and plaster the face, then to seek God and his face; if you make the hair of ded men and women to live again upon your heads: if you make, 
Esay  as the Prophet speaks, a tinkling with your feet, and think the ground too base for you to go on: if any of you be, (as I hope none is) either like Semiramis lascivious, or like Cleopatra proud and ambitious: if like Thamar you sit in the way for to ensnare, or like Dalila you offer a bosom but to murder: if like Herodias you love to dance, and strive, rather to keep measure in your footing, than your living: if you more regard a glittering, and garish suit, than a gracious, and godly soul: if you more weigh a light feather, than the Law of your heavenly Father, here is a Quid facietis for you, what will you do when you shall be excluded from God your Father? And if, as ashamed of God's image, and scorning that form and face which he hath lent you, you picture and paint out to yourselves anointed faces; suffer, not me, but Saint Ambrose to tell you, 
S. Ambrose.  that this daubing and parjetting of the face, is in some respect worse than adultery itself: For in that foul act, persona vitiatur, only the person is polluted; but in this ungodly and unnatural painting, natura laeditur, even nature herself is more than too much corrupted.  
To sum up all in a word: you who like Absalon stand fair, yet be ambitious: you who like Achab be rich and yet be covetous: you that like Achitophel be wise and yet malicious. You Merchants that venture more for gold, then for God: you artisans in general, that love more the gaining of a noble, or a crown, than you fear the loss of a heavenly and eternal crown, here is a Quid facietis for you all, what will you do, when you shall stand before the judge of all?  
2 Secondly, we shall not know what to answer: Quid respondebo? What shall I answer? It is in the singular, what shall I answer, to show that God will single out, and set apart every one to answer for himself. In this judgement we cannot answer by a proxy, a deputy, a solicitor, or attorney; nay the Kings of the earth, cannot send their Viceroys, and Legates, to answer for them, before the King of Heaven. For God will send out his attachment, and as it were his sub poenâ, to make every one appear, either to pain, or rest, in his own person. Let us then follow that counsel which Moses gave unto the Hebrew, attend tibi, look unto thyself, since every man must answer for himself. Let us remember that, 
S. Matth. 9  of Christ in the Gospel, vade in domum tuam, go into thy own house: the house of thy family; the house of thy body; the house of thy soul; and the house of thy conscience which is kept within thy soul; for every man must answer, for the order, or disorder of his own house. And, domus tua, 
Musso.  ipse tu, man himself is the house of man. Therefore if the head of this house rebel, it must submit: if the eyes, those windows of this house be vain, they must be shut: if the senses, those doors and gates of this house be lose, they must be kept: if the flesh, the wall of this house be weak, it must, by being more weakened in the outward man, be made stronger to Christ, who is God and man.. And if any part of this house be out of order, we must labour to order it, and that well, and in every part. 
Esay 38.  Else when it shall be said to thee, as it was to Ezekias, thou shalt die, what wilt thou answer to the living God, in that judgement which must follow after death?  
What will the hypocrite answer then, who doth now cover, Luciferum suum, his pride under the mantle of humility, when after death he shall have no part in Christ, that humbled himself unto the death? what will the blasphemer answer then, who now comes too near unto God with his lips, and swears him over, from head to foot, part after part, when in the sweet mercies of his God, he cannot have the least part? What will the furious spirits, and unmanly manhood answer then, who now count it their greatest grace, to mangle and murder a man, for a lie, or a less disgrace, and cannot stay till they wash their hands in blood, when they shall be bard the benefit and blessing of Christ, and his most precious blood?  
In this strict Visitation of the Lord, the malicious cannot answer, we are men, and cannot forgive our enemies: for they shall see Saint Steven a man, 
Acts  not only pardoning, but praying for his enemies. In this visitation the devouring gluttons, who do nothing but feast, and riot, cannot say we were men and could not fast: for they shall see john Baptist a man, 
S. Hierome.  whose life was a perpetual fast. What then shall we answer? Wilt thou say with Saint Paul, nihil sum conscius, I know nothing against myself: alas thou canst not. For as Saint james speaks, 
S. james.  in many things we offend all: yet if thou couldst, this will not acquit thee, this will not justify. Better were it with the Publican to stand far off, 
S. Luke.  as knowing thy filthiness: to look on the ground, as confessing thy unworthiness; to knock thy breast, as showing thy pensiveness; to cry, miserere, Lord have mercy, as being guilty: and that, on me a sinner, as being laden with misery. Or wilt thou answer with Saint Peter. Non novi hominem, I know not the man; when ever did I see Christ hungry, and did not feed him? or naked, and did not clothe him? alas good Christians, Christ himself will reply thus against this answer; inasmuch as you have not fed the hungry Christian, you have not fed Christ● in that you have not clothed the naked Christian, you have not clothed me: as then in him you have not known me, so now, Nescio vos, I know you not, you shall not reign with me? And here, like him in the Gospel, that wanted his wedding garment, we must needs stand speechless: and no marvel. For if we be not able to answer sickness, when it speaks unto us, how then shall we answer, saluti nostrae, that judge, that jesus, who is the Lord both of sickness and health? If we be not able to answer death, when it shall question, and arrest us, how then shall we answer the God both of life and death?  
But what? wilt thou fly from answer to petition? and come with a supplicat to the judge? Why in this dreadful judgement, and day of misery, there is no place left for mercy: yet doth a good father, bring in thus, a sinner, and his judge; sweet Saviour (saith the sinner) remember now thy bitter passion: true (saith the judge) but yet now there is nor time, nor place for compassion: yet jesus, let me come unto thee: no, for in thy life thou saidst, Depart thou mayst not come near unto me. Yet jesus hast thou but one blessing, give me a blessing before I part: no, thou art under the curse of the Law, and therefore go from me you cursed. Yet since we are accursed, let us feel, no other punishment, than thy curses: Yes, as you have burnt with the fire of lust, so go you cursed into the fire: ah, but who is able to endure this flame: Let it not sweet jesus continue long: yes, as you would have sinned for ever, so shall this fire last for ever, Go into everlasting fire. Yet give us some comfortable mates and fellows, which may refresh us in this flame: no, but as you were of your father the Devil, so go into that flame, which was prepared for the Devil.  
What now shall a soul thus surprised do? whither shall it fly? from Christ unto Christ: from Christ as he will be our judge, unto Christ as he is yet our jesus. It is a term among those that be graduates in the school, Respondebit pro me Aristoteles, that Aristotle, the eye of nature, and heart of Philosophy, shall answer for them: so we that are blank and dumb of ourselves, have no other anchor of hope but this, Respondebit pro nobis jesus, that jesus our blessed Saviour will intercede, and mediate for us. And sweet jesus let thy wisdom answer for our folly: thy humility for our pride: thy meekness for our cruelty: thy righteousness for our sin: Thou, O jesus, art a lamb without any spot, answer thou for us, who like jacobs' Lambs are full of spots. And if God blessed Laban for jacobs' sake, much more will he give us a blessing for jesus sake: 
Gen.  ostend patri latus & vulnera, Present, sweet jesus, to thy Father, thy side, 
S. Bernard.  that as thy side was opened, so his heart may be open unto us: present also thy bleeding wounds, that those wounds may heal us, from those sins, that like the blood of Abel cry against us. So I come to speak in a word, of the last word of my text, answer him.  
3 We are but, vermiculi, little worms that crawl and creep on the face of the earth, and what can we answer him, who is Lord both of heaven & earth? We are but, vernaculae, 
S. Bernard.  the vassals and slaves of sin, and what can we answer him, who in heaven, earth, and hell: angels, men, and devils, hath punished, and will punish sin? The heavens melt, the mountains smoke, the earth quakes, and the Cherubins cover their faces from him, and the four and twenty Elders cast down their crowns before him, Et quid coenum coelo, O then how shall we ever be able to answer him? He is goodness itself, and we are evil: he is wisdom itself, and we are foolish: he is power itself, and we are weak: non sumus respondendo, we cannot be able to answer him. For if that ready Philosopher were daunted and silenced at the sight of Hannibal, 
Plut.  and his manly presence: 
Dan.  if the Prophet Daniel were dismayed at the view of an Angel: how will the approach of him, who is the God both of Angel and Man, daunt, and dismay us? When Christ came into the world to save his people, yet then those that came to take him, fell down before him: how then will he, as it were, fell and hue down sinners, when he shall come to judge his people? In the Revelation, dilectus judicis, john the Disciple whom jesus loved, fell on his face, 
Revel.  visione judicis, when he saw his judge but in a vision: how great then will be the fall of those that love not God, when they shall both see, and feel him, in his most rigorous and severest action? 
Cyprian.  Saint Cyprian is said so much to fear, diem judicii, the day of judgement, that he clean forgot, diem Martirii, the day of his martyrdom and earthly torment: and no marvel neither, for, timor mortis, nihil ad timorem judicis, the fear of a temporal death, is nothing to the fear of him, that hath power of eternal life and death. And if they be in such a maze, ad quos judex, unto whom, and for whose glory the judge shall come: how then will they stand amazed, contra quos judex, against whom, and for whose eternal shame, and pain the judge shall come?   

But because my hours are spent, and I am not as josua was, able to stay the Sun, I will but perore of the judgement in a word, and so commit you to him that must be our judge, even our God. You have heard, first, of the day, & time of judgement, how though some would have it in the day, some in the night, some at midnight, some in one, some in another, watch of the night, yet latet dies & hora, that day and hour is not known, that we might expect it every hour both of day and night.  
Secondly, you heard that God should judge; and then, since many were called Gods, that, Deus universi, the GOD of the whole world should judge the world: and thirdly, that since in this one God there were three persons that God the Father had committed the judgement to his Son, the second person: and four, since in this second person, there were two natures, a divine, a human nature, you heard, that he should judge humanum genus, 
S. August.  all mankind in his humanity: otherwise periret humanum genus, si judex non esset humanus, all men of every kind, might perish, if the judge should not be human and kind.  
Thirdly, you heard of the coming of this judge; and therein two things: First, the certainty of his coming; and that in respect of GOD, in respect of Man, in respect of Christ, who is God and man.. Secondly the vicinity of his coming, non inslat sed extat judicium, the judgement is not near, but even so near, that now is the judgement of this world.  
Fourthly, you heard of the judgement itself; and there first the multiplicity of judgement; secondly, the quality of this judgement; thirdly, the forerunners; and lastly, the followers of this judgement.  
Lastly, in the judgement, you heard of the order by which God would proceed; it was, quaerendo, visitando, he will demand, ask, and visit; and there I observed two things, Quid, what he would demand; Et quos, and who they were that he would visit.  
In those that must be judged, I noted three things; First they shall not know what to do: secondly they shall not know what to answer: and thirdly, since they have sinned against him that must be their judge, they shall not know what to answer him: For the sums of our sins are great, and we cannot cross or cancel the hand-writing which is against us; and therefore, blessed jesus, nail this hand-writing unto thy cross; and the more thou seest our miseries to be, so much the more remember that we need thy great mercy. It was thy pleasure to weep over Lazarus: and sweet jesus, let it please thee, to give unto us, gratiam lacrimarum, true penitential tears, to wash our sores, that are poor Lazares overspread with sin. Unto Lazarus thou saidst, veni foras, Lazarus come forth; so vouchsafe, dear jesus, to say to us, and call us forth of that sin, wherein we lie stinking, like rottenness, corruption, and the grave. David professed, that he was, mundus a sanguine, free and clear from the blood of Abner: but, gracious jesus, let us be, mundi per sanguinem, cleansed & purged by thy most precious blood. 
S August.  For we have no other refuge, but to fly, ab irato deo, ad placatum, 
Revel.  from Christ as he shall be our judge to Christ as he is yet our jesus: Veni domine jesu, Come Lord jesus; come quickly: Yet come, not as a rigorous judge to condemn us: but come as a Saviour and a jesus to release us. Now to this jesus, the Son of God, with the Father and the holy Ghost, be ascribed all honour, power, praise, and Majesty, now and for ever.  
Amen.   
FINIS.   

Errata.  
For not, read non. pag. 9 lin. 22. for then, read thence. p. 17. lin. 6. for Separists, Separatists. pag. 34. l. the last, for alienaam, alienam p 40. l. 11. & at quî tuam? p. 40. l. 12. for curses, r. curse p. 54. l. 7.