TWO TREATISES, One of the Latter day of judgement: The other of the joys of Heaven.  1. Cor. 15.52. 
In a moment, in the twinkling of an eye, shall the Trumpet blow, and the dead shallbe raised, and we shallbe changed that are found alive.  Mat. 24.22. 
Except those days should be shortened, no flesh should be saved: but for the elects sake, those days shallbe shortened.  
Imprinted at London by Thomas Creed, and are to be sold at his house in the Old Change, at the sign of the Eagle and Child. 1600.   

The Epistle to the Reader.  
GEntle Reader, my desire hath been of a long time, to set down unto thee, the Excellent, the Decayed, and the Restored Estate of man; if by God's grace, I might, or may as yet in good time perform it. Whereof I have finished a great part, the which if God give good success, in due time, shall be added to that which is already published: wherein I have set down the Excellent Estate of man: by declaring how God created him after his Image.  
The thing that I have aimed at, both in that, and this, or any thing else, that hereafter I shall do, is only to profit and to do good. And therefore at this time, and according to this time, and troublesome & dangerous days of this world; prognosticating the utter ruin and decay thereof, I have thought good by this Treatise of the Latter judgement, to put you in remembrance, that you may be ready and prepared, when the Trumpet shall blow, and when we shall be called to our account. That every one of us in the mean time, may have this in our mind, and in our mouth; Good Lord prepare us to thy kingdom, and shorten the days of sin. Ezekias' desired to have his days prolonged. And unto josias, it was pronounced for a blessing, that his time should be shortened. Which of these two was the better choice, that I leave to thy resolution: persuading thee to that, which I take to be best.  
Suprema cogita; Cor sit in aethere:  
Foelix qui potuit mundum contemnere.  
Thine to his power, S. I.   

A TREATISE OF the latter day of judgement.  Act. 10.36. to 43. 
Ye know the word which God hath sent to the children of Israel, preaching peace by jesus Christ, which is Lord of all. Even the word which came through all judea, beginning in Galilee, after the Baptism which john preached. To wit, how God anointed jesus of Nazareth, with the holy Ghost, and with power: who went about doing good, and healing all that were oppressed of the devil: for God was with him. And we are witnesses of all things which he did, both in the land of the jews, and in jerusalem: whom they slew, hanging him on a tree. Him God raised up the third day, and caused that he was showed openly; not to all the people, but unto the witnesses, chosen before of God, even to us, which did eat and drink with him, after he arose from the dead.  
And he commanded us to preach unto the people, & to testify, that it is he, that is ordained of God, a judge of quick and dead.  
EVery one no doubt is desirous to know, what shall be done at the latter day, at the day of doom and judgement. A doctrine very necessary to them that have any care of themselves, and of their own salvation; and very profitable also to provoke us to the love, knowledge, and fear of God. And so much the more profitable and necessary it is, by how much the nearer that day is at hand, and approacheth, being as our Saviour Christ saith, hard at the doors.  
Concerning these words which I have read unto you, I shall require you to have regard unto these principal matters. First what is the cause why this general judgement shallbe. 
Division.  Secondly, the declaration of this judgement. Thirdly, who shall be the judge. Lastly, how it pertaineth to the wicked & to the godly; whereunto I have thought good to add an exhortation, the better to be prepared.  
The cause wherefore Christ shall come to judgement, principally is no other, but that which procured death unto us, and the last & general judgement, shall make that matter more certain; not only that this bodily death, which is a separation of our soul & body for a time, shall not serve the turn, & be enough to satisfy that punishment which we have deserved: but also that some shall be delivered to eternal death, both of body and soul, as indeed we should be all in that estate, were it not for the benefit of Christ his death. The sin & transgression of Adam, as also the sins and transgressions of us all, was & is the cause, why God is displeased with us, and why his wrath is upon us, and why we are subject unto death, and why we shall appear before the judgement seat of God. Psal: 90.9. For when thou art angry, saith the Prophet, All our days are gone▪ we bring our years to an end, as it were a tale that is told; we consume away in thy displeasure. Thou wilt set our misdeeds before thee, and our secret sins in the sight of thy countenance. Our misdeeds have procured death, had not Christ died for us, and rose again from death, to deliver us from fear. They were the cause, why we were shut out from heaven; had not Christ ascended up into heaven, to procure us an entrance, they had brought us to the fearful judgement of God, and to the heavy and woeful sentence of everlasting condemnation and endless destruction, if by the means of our Saviour Christ, we might not be delivered from it. For when we were at hell gates, and appointed to destruction, he came with this joyful message: Come again ye children of men. As indeed his first coming here on earth, was to save and not to destroy, and to call sinners to repentance, that they might be received into the favour of God, and have their sins forgiven them; but this his second coming, at the latter end of the world, shall be to judge, to tender vengeance, and to destroy those sinners, who in this life were against his glory, and their own salvation; to call them now to account, whom when time was he called to repentance, and who now shall be punished by the extremity of the wrath of God. Who if they had well regarded it in their life time, might have been received into favour, their sins being forgiven: so that at the day of judgement, they should not have been put to any hazard for them, nor ventured the danger of loss of body and soul for them. Here in this life they might have escaped that, which in that day they shall not be able to avoid. We see in all well ordered Realms, that if it were not for offences committed, and for the manifold outrages, of robbers, thieves and murderers, the judges needed not ride their circuit, neither should there be any judgement heard of. But as before that man had disobeyed God, this sentence was given out; If thou dost eat, thou shalt die the death: so seeing he hath diversly, and most notoriously offended, therefore hath God appointed a day to sit in judgement, to make this sentence more sure and known, and to put it in full execution. We read of Enoch that holy man, Wisd. 4.10.14. that he walked with God, that is, that he pleased him, & was beloved of him: so that whereas he lived among sinners, God translated him, and took him up into heaven, lest wickedness should alter his understanding. For his soul pleased God, and therefore God hasted to take him away from wickedness, lest he should give his consent unto sinners, and fall into the self-same condemnation with them. But because we have grievously offended his majesty, therefore shall we be brought before his judgement seat. For righteousness is immortal, but unrighteousness bringeth death. Thus then through the bane of sin, we are subject unto God's wrath and heavy judgement, which in the end of the world, & at the second coming of Christ, shall be pronounced against us. According to that we read, Eccle. 11.9. Rejoice o young man in thy youth, & let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, & in the sight of thine eyes. But know, that for all these things, God will bring thee to judgement. But here many of us follow the course of the stream, with all other Atheists & ungodly persons, who because they see, that God delayeth the time of his coming to judgement, therefore they think there shallbe no judgement at all. Of whom the holy Apostle S. Peter, doth thus prophecy in his 2. Epistle, Chap. 3.3. 
Some mock at the judgement day, as though it should not be.  This first understand saith he, that there shall come in the last days mockers, which will walk after their lusts: And say, where is the promise of his coming? For since the fathers died, all things continue alike from the beginning of the creation. Seed time & harvest, summer and winter, one generation decayeth, and an other cometh in place thereof. And because they see the same course of the world to continue, that was from the beginning, they are ready to say as those of whom I made mention, when I opened unto you the doctrine of resurrection; Our life say they is but a breath, and so forth; and when we are dead, there shall be no more remembrance of us: and therefore we will do thus and thus, even what we list. Which is a token of God's judgement upon them, who sometime suffereth the obstinate offender, to do in a manner what he list, as we read, Ps. 81. v. 11.12. So I gave them up to the hardness of their heart, and they have walked in their own counsels. Where we must not imagine, that they can do any thing against God's will, who doth so bridle and restrain them, that they shall do no more, then that which he will suffer them. God doth not only restrain and bridle them, but furthermore, sends his fearful judgements up-them oftentimes, to overtake them, that they may know there is a God that judgeth the earth, 
God's judgements in this world.  and that such malefactors, are further reserved unto the day of judgement. And therefore we see so many strange and wonderful examples of God's wrath daily before our eyes. Which strange examples, we cannot say are wrought by men or by chance, because they pass the compass of man's reason, how they should be wrought, & how they should come to pass: but that we may say as Pharaohs enchanters said, This is the finger of God: that is to say, this is the work and punishment of God, when he bringeth upon men and women, sore plagues, sudden death, and strange ends; so that we cannot otherwise choose, but confess it to be so. These punishments God doth send, not only to fear us from the like offences that they have committed, upon whom God hath exercised and executed his just judgement: but also that we may be put in mind, that there is a judgement to come, and that he hath begun the anger and wrath of his fierce judgement here upon earth. Which plagues and punishments, are foretokens, and as it were manifest signs of the judgement to come. 
The feeling of this judgement, engrafted in us by nature.  Yea there is an inward feeling of this judgement, engrafted in us by nature. For they that commit any sin, as murder, fornication, adultery, blasphemy, and many other the like; albeit they can so conceal the matter, that none alive do know it, or be privy unto it, yet oftentimes they have a griping in their conscience, and they feel as it were the very flashings of hell fire within them. Which is a strong reason to show that there is a God, before whose judgement seat, they must answer for their sins, offences and misdeeds.  

Some suppress the knowledge of the latter judgement.  Yet such there are, who being possessed with an evil humour, and overcome of their naughty & wicked desires, that the consideration of God's heavy judgement to come, cannot prevail to move them to relent, or to have any remorse of their evil life, but rather they endeavour to suppress the feeling of that which by nature, and by the light of reason is engrafted within them, and are desirous willingly to forget it. As S. Peter speaketh of them, 2. Pet. 3.5. This saith he they willingly know not, that the heavens and earth are reserved unto fire, against the day of judgement, and of the destruction of ungodly men, they willingly know not. So when it comes into men's consciences, that there is a judgement to come, and when they feel an inward fear within them, for their misdeeds, they do not take profit by this inward feeling of God's judgement; whereby it pleaseth God to call them to the knowledge of themselves, to be humbled in his sight, to call for mercy & forgiveness of sins, to turn to God in newness of life, that so they might prevent God's judgement & be saved. But they are so mightily overcome of sin, and of their evil desires, which rule and reign within them, that they turn this inward feeling, and this inward calling of God, to their own hurt. And as the fashion of the world is, they desire to put away such sad thoughts, & betake themselves to merry company, and pleasant conceits, or else to other pastimes, of carding, dicing, bowling, & such like. So that the devil through their own consent, holdeth him still in his chains, whereas they might seek means to be delivered from the subjection, whereby the devil retaineth them in his service, and keepeth them within his power, if they themselves were any thing willing to be delivered and set free. By a sad look saith the wise man, Eccle. 7.4.5. the heart is made the better. And it is better to be in the house of mourning, then in the house of laughter. When the holy Apostle S. Paul, Act. 24.26. in the presence of Felix the governor, disputed of righteousness, & temperance, and of the judgement to come. Felix trembled; & therewithal did suppress this matter, by betaking himself to other business. Go thy way saith he for this time, and when I have convenient time, I will call for thee. He used not this inward feeling of the knowledge of God's judgement to the best, that is to repent and to turn to God, but as a worldly minded man, he would have no such dumps to daunt his mind, and to hinder him from his vain pleasures, although then and at that time, he were full deeply touched in conscience.  
Well, although some do mock at the judgement day, as though it should not come, or else suppress the knowledge thereof within themselves, that they may follow their lusts, eat, and drink, and rise up to play; that they may enjoy the vanities and pleasures of this transitory world, so long as they live in the world; yet they, and we together with them, may learn two profitable lessons. First because as we think it is long before God do come to judgement (although oftentimes he beginneth his judgement here upon earth, by strange examples, which as I have said, are the forerunners of his last judgement) we may learn I say, that with God, a thousand years, which we count a whole world, is but as yesterday that is past; and therefore that it is not long, though it seem so unto us. Secondly, that God hereby showeth his patience and long suffering, his great compassion and mercy, in that he would not the death of a sinner, but waiteth for our repentance and amendment; and thinketh that in good time, we will hate and avoid our wicked and shameful life, and turn to him, that we may be saved; for he would have all men to come to repentance. And therefore the holy Apostle S. Paul. Ro. 2.4. doth greatly rebuke and speak against them, who either make little account, or despise the riches of God's bountifulness, and patience, and long suffering, not knowing that the bountifulness of God, leadeth to repentance. But we after our hardness, and hearts, which either cannot or will not repent, heap unto ourselves wrath against the day of wrath; and of the declaration of the just judgement of God. For indeed it is like to be with us as it was in the days of Noah, they cared not for Noah's warning and preaching unto them, and rather made a mock of it, they followed their own hearts desire, and did whatsoever, seemed good in their own eyes. So shall not we in this last Iron age of the world, regard any warning, nor respect the counsel of them that wish us good: neither think of judgement, nor what shall befall us, being greatly doted upon the pleasure of sin, which at the last shall vanish, and in time to come, shall have a bitter reward. Whereas if we forethink with ourselves, of these heavy matters, & of the wrath of God, which shall be perceived by his judgement, which we must of force endure, if we repent not; I say, if we should forethink these matters, we should learn truly to fear God, & to forego ourselves, that is, deny our naughty desires & sins, and pleasures, that so God's wrath might be diminished toward us, and that he might not enter into judgement with us. As saith the Prophet, Ps. 90.11. Who regardeth the power of thy wrath? for even as a man feareth, so is thy displeasure.  

How the godly aught to be affected, seeing the sin, and the flourishing estate of the wicked.  Here also the minds of the faithful and godly, are to be prepared to patience, that although they see many ungodly minded men, to make a mock of the judgement to come, and so to continue in their sinful lives, and do what they list, & that they are not punished in this world, by God's judgements, plagues and punishments; yet let us persuade ourselves, that they shall not escape, though God suffer long, and though we in our weak minds think it too long. For although the wicked may say within themselves vauntingly and yet full vainly, as the Prophet Esay. Chap. 28.15. reciteth their speeches; We have made a covenant say they, with death: and with hell, are we at agreement: though a scourge run over and pass through, it shall not come at us. Yet their covenant with death shallbe disannulled: and their agreement with hell, shall not stand. And when a scourge runneth over and passeth through, are they not sometime trodden down by it, and taken away, when they make little or no reckoning of any such matter? The holy Apostle doth give the reason, of the certainty of their punishment, if not in this world, yet in an other. 2. Pet. 2.4. For if god spared not the Angels that had sinned, but cast them down into hell: Nay if God's judgement begin at his own house, and if God do punish his own people; And if the righteous scarcely be saved, where shall the ungodly and sinner appear▪ 1. Pet. 4.17.18. Wherefore let us not be as they were of whom the Prophet Malachy speaketh, Chap. 3.15. We count the proud blessed; even they that work wickedness are set up, and they that tempt God, yea they are delivered from all dangers. So that it is in vain to serve God, and what profit is it that we have kept his commandments, and that we walked humbly before the Lord of hosts? These are the speeches, of many weak and discontented and decayed minds, because they see the flourishing estate of the wicked. But as it is said in the reve. Chap. 22.11. They that be filthy, and will so continue without amendment, let them see what shall be the end, and let them be filthy still; He that is unjust, let him be unjust still. So also it is said on the contrary part, They that are just and righteous, let them be righteous still; and they that are holy, let them be holy still; let them not faint in the course that they have taken in hand, but remember what is written in the self-same Chapter. The coming of the Lord to judgement is at hand; Surely saith he, I come quickly, and let us wish, Even so come Lord jesus. And as for the rest, let us persuade ourselves thus, as we read, 2. Pet. 2.9. The Lord knoweth how to deliver the godly out of temptation; and to reserve the unjust unto the day of judgement to be punished. The Lord knoweth his best time, and when it is most expedient that we should be delivered: In the mean time, let us not faint, and utterly cast away our hope, if God do not presently punish the wicked. For God doth so order his punishments and his judgements, that although he suffer the wicked for a time (which indeed if we do rightly consider, is but a moment of time) yet he will not leave them unpunished at the last; as we use to say, It is never too late that comes once. Again, seeing that God hath appointed a day of judgement, they shall not escape, though his judgement do not presently take hold on them. They cannot slip from God, or avoid him, but are bound as it were with secret chains, so that in time to come they shall be drawn do judgement; who are kept until that time to be punished, even as the ox which is fed & fatted to the slaughter. So that, it behoveth us to wait upon the time of the last judgement, which God hath appointed, and so to continue in hope and patience, unto the end of our lives: and not to be offended, though the wicked be not punished. But every one of us, aught to have respect to our own ways, to keep ourselves within the compass of God's fear, lest that fall upon us, which we think and look should fall upon other, and wonder with ourselves why it is not so.  
Again, as the word of God doth instruct us, let us consider these two principal causes, why God delayeth this day of judgement. One is, that the day of judgement shall not come, until the number of the elect be fulfilled: as we may read, Reu. 7.2. And I saw another Angel come up from the East, which had the seal of the living God, and he cried with a loud voice, to the four Angels, to whom power was given, to hurt the earth and the sea, saying: Hurt ye not the earth, neither the sea, neither the trees, till we have sealed the servants of our God in their forehead. And then shall the judgement be, as we read, Math. 24.22. Except those days should be shortened, there should no flesh be saved, but for the elects sake those days shallbe shortened.  
Secondly, this judgement is delayed, that the stubborn and ungodly may be thereby without excuse. For they have warning enough, exhortations & threatenings at all times, what their sins deserve, and what they are to look for, so that they cannot be ignorant of the judgement day, neither can they say, that they are oppressed at unawares.  
And this may suffice to prove, not only that sin and our offences is and shallbe the cause of judgement: but also they that sin of set purpose, & in scoffing and mocking sort, think that there shall be no judgement, or rather do suppress and bury within themselves, if it might be, the inward feeling & knowledge of the same, & that to their great hurt, shall not escape that heavy vengeance of God, though yet they be forborn. Also that the minds of the godly be not troubled, although they do not presently see that god doth exercise his judgements & punishments upon them: and that they faint not in well doing, but still hold on their course, remembering that God hath appointed a day of judgement, upon the which they must stay and depend, and unto the which they must refer all matters, and then shall all their causes be heard, and all their griefs eased.  
Notorious sins, procure notorious punishments in this world: but especially at the judgement day, shall the full measure of all plagues and punishments be fulfilled. And so much the more, because that in this world, many rule and reign in their wickedness, and are as it were scotfree: and as the Prophet saith, They come in no misfortune like other men, neither are they plagued according to their deserts. But the latter day, the day of doom and judgement, is and shall be their day of assizes, and of their perpetual execution. Wherefore let none of us all suppress and banish the inward feeling and knowledge of this judgement day, seeing that by nature, it is engrafted into our hearts and secret knowledge: but rather let in have that effect in us, that of right it ought to have. We see it true in worldly matters, and I would to God, it were as true in heavenly matters. For questionless, the forethought of the assizes, and of the execution, doth fear many from their wicked purposes, and makes them take an other course. And so no doubt, would the remembrance of the judgement day prevail with us, but that we are carelessly persuaded, that it is far hence, and that we shall never see it: nay more than that, many think it shall never be. Well, how far off the judgement day is, God knows, and we may every day look for: but by the way, take this for thy learning, that thy dying day, is and shall be thy judgement day: and assure thyself, that thou shalt so find it. For when thy soul is parted from thy body, then shalt thou presently appear before God's judgement seat, to give thy account, and pray that it may be to thy comfort, and not to thy destruction. Heb. 9.27.  
2 Now for the description and declaration of this general judgement, which is the second principal matter in this text, that both they which either mock or doubt of the judgement to come, and they also which are well near persuaded thereof, might be thoroughly, perfectly, and certainly informed: therefore the order and manner of this judgement is set down, in the scriptures and word of God, principally and especially in the 25. Chap. of Mat. vers. 31. and so forth, in these words. And when the Son of man cometh in his glory, and all the holy Angels with him, then shall he sit upon the throne of his glory. And before him shall be gathered all Nations; and he shall separate them one from an other, as a shepherd separateth the sheep from the goats. And he shall set the sheep on his right hand, and the goats on the left. Then shall the King say to them on his right hand; Come ye blessed of my father, inherit the kingdom prepared for you, from the foundations of the world. Unto them on the left hand he shall say: Depart fro me ye cursed, into everlasting fire, which is prepared for the devil and his Angels. And these shall go into everlasting pain, and the righteous into life eternal.  
Which description and declaration, cannot be more plainly, evidently, and briefly set down, setting forth unto us; First the coming of the judge, with his company, that is, all the holy Angels: Secondly, the general appearance of all the people of the world: Thirdly, the office of the judge, in separating the good from the bad. And lastly, the pronouncing of judgement, by definitive sentence without all revocation. All which matters, God willing shall be handled, when I come to entreat of the judge; so that I need not to stand upon this point, but to refer you thither, where in a more fit place it may be considered.  
And as here the order of the judgement is expressed, so in other places of scripture, other matters are specified, which are very necessary, to give us further understanding herein. As first concerning the day when this judgement shall be; the signs that shall go before this day; as also how suddenly it shall come upon the world. Concerning the day the Prophets do foretell, how terrible it is likely to be. 
The day.  The day of the Lord say they, is a day of blackness & darkness; the earth shall tremble before him; the heavens shall shake; the Sun & the Moon shallbe dark, and the stars shall withdraw their shining.  
This day is great and very terrible, and who can abide it? it cometh cruelly with wrath as fierce anger, and he shall destroy the sinners out of the earth. And because the world should have some time to forethink themselves, our Saviour Christ hath given some warning, by the signs that shall come before this judgement day. As that there shall be false reachers abroad in the world, who shall deceive, if it were possible, the very elect and chose children of God, Math. 24.24. Wars and seditions: Nation shall rise against Nation, and Kingdom against Kingdom: the father in matters of religion shallbe against the son, and the son against the father: the mother against the daughter: one friend against an other: great earthquakes in divers places: hunger, pestilence: bitter persecution of them that shall profess Christ and his Gospel: Charity shall wax cold among men: men shall lead a lewd and sinful life, altogether careless of the judgement to come: The Gospel shall be published, and few shall regard it: it shall be preached through the whole world, for a witness unto all Nations, to make them without all excuse, and then shall the end come. Fearful things shall be seen: the sea and the waters shall roar, and men's hearts shall fail them for fear, and for looking after those things which shall come on the world. The Sun shall be darkened, and the Moon shall not give her light: the stars shall fall from heaven, and the powers of heaven shall be shaken, whereby the horrible trembling of the world is meant, together with the alteration and overturning of the whole course of nature. And after all these things, then shall appear the sign of the Sun of man in heaven.  

What effects the signs of the latter day, shall work in the minds of men.  The consideration of which signs, shall work diversly both in the godly and in the wicked. For the hearts of the wicked shall be hardened & made worse by these signs, as King Pharaohs heart, by God's strange punishments, was more and more hardened, until the time of his destruction, and that he was utterly overthrown in the red sea. These signs, as they shall move the godly minded, partly to repentance, in consideration of their sins, and partly to comfort, in respect of joys to come: so the wicked contrariwise, shall be given to despair, and to curse the hour that ever they were borne. And this is a secret judgement upon them, that they shall be blinded even until the very hour of their destruction, so that when they would seek for remedy, there shallbe none.  
The godly they wish for the coming of the Lord: Come Lord jesus, come quickly: for they know that his coming shall end their miseries, and begin their joys, as Christ himself doth comfort them. Luk. 21.28. And when these things begin to come to pass, then look up, and lift up your heads: for your redemption (that is the full accomplishment of the same) draweth near. For then, as saith the Apostle, 1. Thes. 4.17. Shall we be caught in the clouds, to meet the Lord in the air: and so shall we be ever with the Lord.  
The last circumstance of this judgement is, 
Sudden.  that it shall come upon the sudden, and that most fearfully to the wicked. 1. Thes. 5.3. For when they shall say peace, peace, and all in safety, then shall come upon them sudden destruction, as the travel upon a woman with child: and they shall not escape. As it fell out to the rich man in the Gospel. Luk. 12.20. Soul saith he, take thy ease, eat and drink & take thy pastime, for thou hast much good laid up for many years. But he heard doleful words: O fool this night will they fetch away thy soul from thee. Or as when Nabuchadnezer, vaunted himself of his stately buildings, a fearful voice came suddenly unto him: O King Nabuchadnezer, to thee be it spoken, thy kingdom is departed from thee: Or as when his son King Belshasar, Dan. 5.6. feasting and hanquetting among his Concubines, suddenly there appeared a hand writing upon a wall, declaring the end of his Kingdom and his death. This sudden destruction shall worthily fall upon them, who have made a mock of this judgement: who then shall feel the dint of God's revenging sword: and they that emboldened themselves in all wicked ways, and evil naughty practices, shall then know how far they went a stray. The wicked whom no law could refrain from their licentious life, and who have died to the sight of men in peace; after they have long enjoyed their lusts and divers pleasures, after much violence and wrong which they have offered; after many misdeeds which man's laws should have corrected and yet let pass; although they have escaped the judgement of man, yet then shall they receive according to their deeds. But to the good and well disposed, it is a watchword, when they hear that the judgement day shall be upon a sudden. Let us therefore with the five wise virgins, have oil in our Lamps, remembering Christ his forewarning, That which I say unto you, I say unto all men, watch. And so much briefly for the second part of the division of this Text, namely of the description and declaration of the latter judgement.  

Who shall be the judge.  The third general matter which I proposed unto you, was concerning the judge, and who it should be. And as it was said of the judgement, that it should be sudden; so also shall the coming of the judge be. Mat. 24.27. For as the lightning cometh out of the East, and shineth into the West, so shall also the coming of the son of man be. He that was equal with God, and took upon him the shape of a servant, he that was abased, despised, and persecuted of sinful men: he shall come in power and great glory to judge the world, and to be revenged of his enemies. He whom God hath placed at his right hand, far above all principality, power, might, domination, and every name that is named, not in this world only, but also in that that is to come: he it is that is ordained of God, a judge of quick and dead. Whose coming shall not be as at the first, poorly, and basely, but with great majesty, and after a most glorious, wonderful, and most dreadful manner. He shall descend from heaven, not to come down on the earth, but to sit on the clouds, as his tribunal seat and throne of judgement, he shall come with a shout, and a marvelous great noise, with the voice of the Archangel, and with the sound of the last Trumpet. For the Trumpet shall blow, and the dead shall be raised (1. Cor. 15.) and he shall show himself with thousands of his mighty Angels, and that in flaming fire, rendering vengeance unto them that do not know God, & which obey not unto the Gospel of our Lord jesus Christ. Which shall be punished with everlasting perdition, from the presence of the Lord, and from the glory of his power. When he shall come to be glorified in his Saints, and to be made marvelous in all them that believe. 2. Thes. 1.7.  
Which glorious appearance of our Lord and Saviour jesus Christ, this heavenly judge that shall come in the latter end of the world, shall be of the more majesty, if we shall compare it to the delivery of the law, which then was both fearful and terrible; whereof we read, Exod. 9.16. And the third day, when it was morning, there was thunders and lightnings, and a thick cloud upon the mount, and the sound of the trumpet louder and louder, even exceeding loud, so that all the people that was in the camp was affrayed. Then Moses brought the people out of the tents, to meet with God, and they stood in the neither part of the mount. And mount Sinai was all on a smoke, because the Lord came down upon it in fire, and the smoke thereof ascended as the smoke of a furnace, and all the mount trembled exceedingly. This appearing of the delivery of the law, was to denounce a sharp punishment and curse for sin: but this second appearing at the end of the world, shall be with greater majesty and more terrible, by reason of the full execution of this curse and punishment. And as Moses was admitted into God's presence, but the people trembled and would not come near: so shall this second appearing, be joyful to the godly, who shall meet with the Lord in the clouds; but as for the rest they shall mourn; and as the Prophet saith, who shall be able to abide it?  
Then was but the mount on fire, but now shall the whole world be on a flame: then only the people of Israel were called and assembled together: now shall all people, nations, and languages be gathered: then was there a curse only denounced, if they, and we by them also being understood, should transgress and break God's law and commandments, but no present punishment followed: now shall there be no delay, but they shall in the same moment of time, receive the sentence of condemnation, and shall forthwith be thrown into hell fire, to be tormented for ever. Therefore shall this appearing be of greater glory, of greater majesty, and more terrible.  
The Son of man, as ye have heard, he shall be the judge of the whole world at the latter day: indeed no earthly man, but he that took upon him the nature of man. Who also elsewhere, is called the son of God, and is the second person in the reverent and most holy trinity: whom God hath not only ordained to this office, but also hath commanded the Apostles, to preach and to publish it throughout the whole world, that it might be as surely grafted into the minds of men, as it is certainly decreed by the determinate purpose of God. As we read, john. 5.22. For the father judgeth no man, but hath committed all judgement unto the son. Whereof the holy Apostle S. Paul also giveth witness, Acts 17.32. God saith he, admonisheth all men everywhere to repent: Because he hath appointed a day, in the which he will judge the world in righteousness, by that man whom he hath appointed, whereof he hath given an assurance unto all men, in that he hath raised him from the dead. By the force of which certain persuasion, he chargeth Timothy to be earnest and careful in his duty, 2. Tim. 4.1. I charge thee therefore before God and before the Lord jesus Christ, who shall judge the quick and dead at his appearing preach the word, be instant in season and out of season, improve, rebuke, exhort, with all long suffering and doctrine. Also the holy Apostle S. Peter, 2. Ep. 4.5. doth testify the self-same thing, when as he exhorted those whom he writ unto, to desist and leave off their ungodly life, & to departed from the company of the wicked, and not to be daunted in mind, though they should be scoffed and mocked at their hands for so doing Encouraging them with a most forcible reason, that might thoroughly persuade them: which is, that the wicked shall be judged: which judgement they shall escape, that go from them, and turn to God in time, forsaking the ways and counsels of the wicked. And because the place of scripture is notable, and worthy of great regard, I think good to set it down. It is sufficient for us saith he, that we have spent the time passed of the life, after the lust of the Gentiles, walking in wantonness, lusts, drunkenness, in gluttony, and in abominable idolatries. Wherein it seemeth to them strange, that ye run not with them unto the same excess of riot, and continue in so doing, therefore speak they evil of you; which shall give accounts, to him that is ready to judge quick & dead; who is no other, but jesus Christ the Just; as is manifect by those places of Scripture, which I have before alleged.  
Which proofs being so substantial, that Christ shall be the judge, and the matter so manifest, as I think there is no man but doth so believe, it shall suffice only to have touched it. And so let us go forward, that we may understand how Christ shall perform his judgement. Which especially is laid down in these three points. First, that all the Nations and people of the world that ever have been, shall be gathered into his presence, and the reason why they shall appear is, 
All people shall appear.  that they shall be called to their account: Secondly, after trial of their cause, how he shall separate the one from the other, the just from the unjust, and the godly from the wicked. Thirdly, the execution of this judgement in pronouncing of sentence. All nations & people shallbe gathered into his presence: For he shall send forth his Angels, with a great sound of trumpet, and they shall gather together his elect from the four winds, and from the one end of the heaven to the other; Math. 24.31. In the Parrable of the seed, it is set down, Math. 13.30. that when harvest comes, the reapers shall gather the tars, and bind them in sheaves to burn them, and so forth. Which Parable Christ enterpreting to his Disciples, saith that the harvest is the end of the world, and the reapers be the Angels, whom the son of man shall send forth, and they shall gather out of his kingdom all things that offend, and them which do iniquity. Whereby may be perceived, that both the good and the bad shallbe gathered into the presence of the judge, because the Text hath these words in the same place. Then shall the just men shine as the Sun. For we must all appear saith the Apostle, 2. Cor. 5.10. before the judgement seat of Christ; that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil. Whereof S. john had a manifest demonstration, as we read in his Revelation, Chap. 20.11.12. And I saw saith he, a great white throne, and one that sat on it, from whose face fled away both the earth and the heaven, and there place was no more found. And I saw the dead both great and small stand before God; who shall judge both the quick and the dead, even all that ever have been, are and shall be to the end of the world; as well those that are dead and rotten in the earth, as those which shall be found alive at his coming, who shallbe changed in a moment, which change shallbe in stead of death.  
In judgements that are practised among men, there are divers conveyances used, not to appear in judgement: and for favour, fear, bribes, and such like matters, malefactors are bailed out of prison, and bonds forfeited, and they kept from the bar, and from the presence of the judge, and quit by Proclamation. But here the ministers of this heavenly judgement, to wit, the Angels, shall not be blinded by any earthly considerations. There shall be no entreaty no way to avoid, no other remedy, but that they shall and must appear. It is a strange matter, and not to be seen, that any Emperor, King, Prince, or any such mighty Potentate, should be called to judgement, or should be subject unto the sentence of the judge. For why? as they say the Prince is above his law, and not to be censured by any. Subjects are under the penalty of laws, and judgement may pass upon them: but as for the Prince and the highest in a Realm, who dare control him if he do ill? But from this judgement of this mighty & heavenly judge, whom no power can resist, shall neither Emperor, King, Prince, nor mighty Potentate be exempted, neither can they be dispensed withal, but that of force and necessity, they must make their personnall appearance. There shallbe no respect of persons, high and and low, rich and poor: all shall appear. Yea than it shallbe far better with the poorest beggar, that hath lived in the fear of God, then with the mightiest Emperor, that in his life time hath had little or no regard to serve God. For true it is, that the mighty shall be mightily punished.  
All profane persons, lewd livers, Atheists, persecutors, which have been enemies to God, to his word, and to his ministers, who have wished in their hearts, there were no God, nor any judgement, who have made a scoff and contempt of all goodness, and of the professors and Ministers thereof, they shall of force be brought to this judgement. But what? To speak in their own behalf? No, they shall not be able. For at that time and there, they shall confess their faults and heinous offences, and make bitter lamentation, but all too late, and there shall they weight in trembling sort, to hear their judgement.  
And who is it amongst us, 
No excuses shall serve.  that knows himself guilty, that will declare the truth, being called before a judge? but rather our minds run upon devices and excuses; how we may blind the judge, and defend ourselves, and avoid that which is toward us. And so long as we have to deal with mortal men, it may so fall out, that our excuses may serve the turn, and set us clear.  
But when our cause cometh to be tried before GOD, from whom nothing is or can be hid, and unto whom nothing can be secret: then no excuses can prevail, neither shall any devices help us or blind the judge. Our first parents, when God called them to their trial, for transgressing his commandment, and when the fled from God and his themselves, (although they were still in God's presence, but foolishly they thought otherwise) how did they answer for themselves, but by excuses▪ Adam he speaks for himself, Gene. 3.12. and saith, The Woman which thou gavest to be with me, she gave me of the tree, and I did eat. The woman likewise she thinks to escape by that means; Eve, saith, The Serpent beguiled me, and I did eat. When King Saul had disobeyed God's commandment, running after the pray, being called to an account, he deviseth a currant excuse, and saith, Yea, I have obeyed the voice of the Lord, and have gone the way which the Lord sent me, and have brought Agag the King of Amelek, and have destroyed the Amalekites. But the people took of the spoil, sheep and oxen, & the chiefest of the things, which should have been destroyed, to offer unto the Lord.  
Amongst these, may Pilate be reckoned, who against his own conscience, condemned Christ to death, and yet would excuse himself, as though he were innocent in the cause Math. 27.24. When Pilate saw that he availed nothing, but that more tumult was made, he took water and washed his hands, shaying? I am innocent of the blood of this just mum In the description of the latter judgement, Math, 25.44. we read that some began to excuse themselves, saying: Lord when saw we thee an hungered, or a thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee. Nevertheless all this served not, but unto them it was said: Depart from me ye cursed into ever lasting fire. And such part is Pilate like to receive, for all his excuse. King Saul his excuse was not taken, our first parents escaped not for all their excuses, but died the death: and shall we think our case to be better than theirs howsoever we think, we shall not so find it. There shall we appear, when as no friend, nor and body shall be suffered to speak for us, and in our defence, and when a fair glozing tale shall not be heard, for the plain and naked truth must then come in place, and we shallbe enforced to give our account, every one of us by ourselves.  
This is the principal matter that must be done before the judge, 
We must give account  that we must give account of ourselves, and of our deeds done in this life. And most shall have sorrowful hearts, because they shallbe called to their accounts. As it was said to the evil steward, Come give account of thy stewarship: so shall every one of us be called to our account, have used those benefits, gifts and graces which God hath endued us withal; whether to God's glory, and to the benefit of other, or after our own pleasures, and to the hurt of others. In the Epistle to the Romans', Chap. 14.10.12 We shall all appear before the judgement seat of Christ; and then every one of us, shall give accounts of himself to God. The wicked which lightly cannot be brought to any accounts, they shall give accounts to him that is ready to judge quick and dead. 1. Pet. 4.5. Not only most notorious and wicked deeds shallbe called to account, but we shall give a reckoning for every idle word. So we read, Math. 12.36. Out of the good treasure of the heart, we bring forth good. But I say unto you saith Christ, that of every idle word, that men shall speak, they stall give account thereof, at the day of judgement. When as we shall answer for ourselves, being altogether unable to answer one for a thousand. Yea so much the more grievous it shall be, because we shall open all the secrets of our heart, and be enforced to confess our misdeeds, and to keep back nothing, all must be manifest.  
And not as it is in this world, when upon the humble confession of our sins to God, we may cry for pardon; and hope to be forgiven; but then shall but confession be; to our open shame, confusion, and endless destruction. Wherefore this day of judgement, may well be called the day of Revelation, when as all things that are now hid, shall then be revealed and made known. 
Secrets opened.  Here on earth, many things are kept close, hid and huddled up But God shall tighten faith the Apostle, things that are hid in darkness: 1. Cor. 4.5. and make the counsels of the heart manifest. And at that day; Ro. 2.16. God shall judge the secrets of men by jesus Christ. In this life, many great and sinful deeds are not punished, but remain hid and unknown, and the parties pass as guilolesse, and without all fault, who think themselves clear enough, so long as they can keep their own counsel. But our Saviour Christ, Luke. 8.17. showeth the matter to be clean contrary. Nothing is secret that shall not be evident; neither any thing hid, that shall not be known and come to light. The which in Eccle. 12.14. is more manifest▪ God will bring every work unto judgement, with every secret thing, whether it be good or evil. Which is not set down to drive us to despair: although no doubt we are privy to many heinous sins the which we would not for all the world's good, should be known abroad, and in every man's mouth: yea & such sin that are forcible enough, to drive us to despair yet seeing at the judgement day, they shall be revealed, be they never so secret, we are moved hereby, to call for mercy, while God doth grant us life; and to pray with the Prophet: O Lord deliver me from my secret faults, from my secret sins, from my secret offences. This therefore that our secret hidden faults, shall come to light & judgement, is a very profitable lesson for us, whereby we may learn to fear what we do, although we may keep it close from men: as also that we may bethink ourselves of that which is past, and pray for forgiveness, and be more wary and circumspect in time to come: so that it keepeth us in the fear of God, so long as we live: and let this be unto us, in stead of Auricular confession, in remembrance whereof, in every time and place, we may fly and avoid all sin, whether it be secret or open, whereof if we take not heed, we may incur the danger of God's wrath and heavy judgement. And at the day of judgement, shall God bring all matters to light, as we may read, reve. 20.12. And I saw the dead both great and small stand before God: and the books were opened, (that is their conscience) and another book was opened, which is the book of life. And the dead were judged of those things which were written in the books, according to their works.  
It is not only God, 
Conscience  that shall bring our secret sins to light, but even our own consciences shall bewray us, as the last place of Scripture alleged. reve. 20.12. doth testify, where by the books that were opened, our own consciences are understood, which shall be most ready to reveal all things. According to that in the Epistle to the Romans', Chap. 2.15. Which show the effect of the law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another, or excusing, at that day, when God shall judge the secrets of men by jesus Christ. And full truly is it spoken, that a man's conscience is in steed of a thousand witnesses. For when time shall serve, there shall not need many accusers, or store of evidences to be given up against us, seeing that our conscience which is our secret storehove, shall declare all, although it be never so much against our will; and that without any constraint or comparison. Whereof we have a sufficient and manifest trial, even in this life.  
For tell me, who is it among us, but must of force confess, and doth perceive so much in himself, that he cannot, no nor may not forget his sins and misdeeds, for our conscience will not suffer it; and especially the more notorious, bad and wicked, our deeds have been, the more fresh and fresh they are, and will be in our remembrance. They will come into our minds, when we little think of any such matter: and if we would never so feign, we cannot put them away from us, and when they come into our minds and remembrance, they bring dumps and sorrow enough. Which is a token and a most apparent sign and proof, of the judgement day, unto the which time all our sins are reserved to be judged. Before we commit any wicked or notorious deed, our conscience within us doth grudge against it, and would full feign bridle and restrain us from it, if it were possible: but after we have done the deed, it is a torment unto us, and that more grievous inwardly to our minds, than any whip or scourge to the body can be, because the one is but for a time, the other lasteth long and shall endure. By which inward grief conceived, and sorrow of conscience, many are driven to despair, and do think so bad of themselves, for their wicked, unlawful, & ungodly deeds, that they are desirous to revenge the matter upon themselves, and to be their own torments, before the judgement day come. But if there be any that can say, their conscience is clear, let them rejoice, and give God the praise and thanks, who hath prevented them with his grace, and preserved them from evil. And as a guilty conscience is his own tormenter, so a good conscience is a continual feast. He or she that is not charged, or rather overcharged by their own conscience, they have a continual joy within them: so if our own hearts condemn us, God is greater than our hearts, and knoweth all things. And what misery trow we, do the wicked of the world live in? For the Lord hath said, There is no peace unto the wicked; when in all their life, is fear and terror; carrying in their breasts tormenting furies, to hold them day & night, in fear of endless destruction. And what should those heavy dumps and inward fears signify, but that there is a judgement, and that there is a hell, as well as a heaven. Their hearts do droop, and their consciences are affrighted, and God by his secret power doth work this fear: and no doubt they feel that there is given to them a spirit of bondage and fear, through which they tremble at their own estate. They are in mount Sinai: where is the burning fire, blackness, darkness, tempest, and the sound of a Trumpet, in consideration whereof, they tremble and are inwardly tormented.  
But thou wilt say, the wicked prosper, and rejoice in their days, they are bound in no such bondage, nor fear no such fear. Thou canst not tell, neither dost thou know, the heart of wicked man, howsoever he boast in his substance and outward prosperity, and seemeth to have peace, peradventure there is a bitter remembrance within him, of the judgement to come. He may delight and sport himself, but in that laughing the heart is sorrowful, and that mirth doth end in heaviness. And albeit they strive marvelously, to cast out this fear, yet if they could cast it out from them, as out of a cannon and fieldpeece, yet would it evermore return unto them again, and vex their heart, that so flieth from it. If they would full feign sear up their consciences, as with a hot and glowing Iron, yet sometime it will awake them, as out of a sleep, so ●aht upon a sudden, they shall see a fearful sight of death and judgement. And as we read, Rom. 8.19. That the fervent desire of the creature waiteth, when the sons of God shall be revealed: so also we may well say, that the consciences of men, do groan as it were, under the burden of sin, and earnestly desire to be disburdened, and yet they shall not. For at the judgement day, when all the creatures of the earth shall have their desire, then shall the consciences of the wicked torment them a fresh, and that more fiercely than ever they did before. For than shall the time be, that we shall give account, and God shall bring all our secret sins to light, our consciences bearing witness against us.  

The devil shall accuse  And yet there remaineth an other accuser, beside God and our own conscience, and that is the devil, who always sought our destruction, and brought us unto it, by divers temptations and sugared baits. The devil shallbe at hand to accuse us, to call for judgement against us, who after our judgement is given, and the sentence past, shallbe ready most terribly to torment us, world without end. And to bring this to pass, then shall he lay deeply to our charge, and call for judgement against us, rejoicing and triumphing that he hath so good a cause before so righteous a judge, earnestly craving that he will judge uprightly, because justice and judgement is the preparation of his seat, and his throne is established by it. I pray thee therefore, will this accuser say, give sentence with me, and judge him to be mine, which while he lived would be none of thine: mine he or she whosoever is by right, and they have dese●erued to suffer torments with me: and seeing they have followed my ways in their lives, now let them be partakers of my punishments. And shall not the judge of the world do right saith Abraham, and minister righteous judgement? yea doubtless, as the Apostle S. Jude vers. 14. hath set it down. Behold the Lord cometh with thousands of Saints, to give judgement against all men, and to rebuke all the ungodly among them, of all their wicked deeds which they have ungodly committed, and of all their cruel speakings, which wicked sinners have spoken against him.  
When all matters are thus made manifest, all shall be judged, partly according to the confession of their own guilty conscience, and partly by the word of God, which they have hard, and which they have either neglected or despised: even by the self-same word shall they be judged. For by that shall they be made without excuse, and the more culpable before God's judgement seat. As we may read in the Gospel of S. john, 
Word.  Chap. 12.48. He that refuseth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, it shall judge him in the last day. Where by the way we are taught, to have the more regard of the word of God, and with reverence to hear it, with remembrance to keep it in our hearts, and with care to express it in our lives and conversation, that it may be a help to our salvation, whereas otherwise it is like to be our judge to our condemnation. Which is further declared by that which is set down; Acts 13.40.41. Beware therefore lest that come upon you, which is spoken of in the Prophets: Behold the despisers and wonder, and vanish away: For I work a work in their days, a work which ye shall not believe, if a man would declare it unto you. Which work by the interpretation of the learned, is the unspeakable vengeance of God, upon those that contemn his word.  
Thus then being in his presence, and after the general trial of our cause, and after we have given our account, shall jesus Christ, who is appointed to be the judge of quick and dead, proceed to judgement; in separating the just from the unjust, the good from the bad, the wheat from the chaff, the sheep from the goats. For in this world they are mingled together, the good with bad, and God suffereth his rain to fall, as well upon the unjust as the just; neither is he hasty to separat them, the one from the other in this life: To the end that he may show his patience toward the wicked, in giving them time and space to repent; as also by their means, he exerciseth his Church and people, to teach them patience, and to try whether they will stand steadfast unto him, or fall away from him, with the rest of the world. And as he rebuked his Disciples, because they desired that fire should come down from heaven to consume the Samaritans; so also he findeth fault with them, that would have a separation before the just time come. According as we read in the Epistle to the Romans, Chap. 12.19. Vengeance is mine, I will repay it saith the Lord. God knoweth his just time: and his appointed time, is the end of the world. Which matter is very effectually set down in a Parable, Mat. 13.12. For after the good feed was sown, and the blade sprung up and brought forth fruit, than appeared also tars. Then came the servants of the householder, and said unto the master: Master, sowedst not thou good seed in thy field? from whence then hath it tars? And he said to them, the envious man hath done this. Then the servants said unto him; Wilt thou then, that we go and gather them up? But he said nay; lest while ye go about to gather the tars, ye pluck up also with them the wheat. Let both grow together, until the harvest, and in time of harvest, I will say to the reapers, gather ye first the tars, and bind them in sheaves to burn them, but gather the wheat into my barn. The godly therefore may comfort themselves with this, that in time to come, though not presently and out of hand, there shallbe a separation. The kingdom of heaven is likened unto a draw net, cast into the sea, that gathereth of all kinds of things: which when it is full, men draw to land, and sit and gather the good into vessels, and cast the bad away: So shall it be at the end of the world; the good and the bad shall be parted: after that the trumpet hath blown, and the dead be raised. Again the seed sown, is the word of God preached: The field wherein it is sown, is the world; the good seed are they which with an honest heart, hear the word and keep it, and bring forth fruit, and these be the children of the Kingdom: and the tars are the children of the wicked, and the enemy that soweth them, is the devil: and the harvest is the end of the world, and the reapers be the Angels. As then the tars are gathered and brent in the fire, so shall it be in the end of the world. The son of man shall send forth his Angels, and they shall gather, and they shall separate. Math. 13.39. When the regions and parts of the earth are white, then is the time of harvest. As we read in the reve. 14.15. That the Angel cried with a loud voice to him that sat on the cloud; Thrust in thy sickle and reap, for the time is come to reap, for the harvest of the earth is ripe. As though he saw the time when the number of Gods elect and chosen children, should be fulfilled, and the sins of the ungodly and wicked, come to a full measure. And the Angel thrust in his sharp sickle on the earth, and cut down the vines of the vineyard of the earth, and cast them into the great Winepress of the wrath of God. So shall the bad be separated from the good, as a shepherd separateth the sheep from the goats: and the judge, who is meant by the shepherd, shall command the sheep to be set on his right hand, and the goats on the left, the good and the bad. And then will he address himself to give sententence, and to take order for the execution of his judgement.  
And who shall stay or hinder this judgement? 
Sentence.  or who shall avoid the fierceness & furiousness of his wrath? Shall the king be delivered by the multitude of an host? No, he shallbe but as one man, naked and unarmed, and without help; and he that shall come to judge him, cometh with infinite thousands of Angels. The strength of the strong man shall then stand him in no stead, but in stead of strength, he shall be resolved into fear and weakness. The wealth of the rich man shall not ransom him: for riches shall not prevail in the day of wrath. Before so wise, so upright, such a judge, of that courage thou shalt stand, whom neither fear shall daunt, nor favour shall move, nor gold shall bribe and corrupt him, neither any entreaty or prayer, then at that time shall persuade him. There shallbe no respect of persons, no falsifying of the cause, no colours nor excuse to blind him; no learning, no men of law shall defend thee: no wit nor policy shall go beyond this judge: no speech nor flattery shall prevail with him: in a word, what shall worldly helps do, when the world itself shall vanish away Nothing that shall be devised shall turn his mind, nothing shall alter or reverse his judgement, it shall pass without denial, and without all revocation. For than shall he come to judge the world righteously, and to minister true judgement unto the people.  
And thus after that the sheep be separated from the goats, shall judgement be executed, and sentence shall be given, in such sort and order, as we read it set down, Mat. 25.34. Then shall the king, that is the judge say to them on his right hand; Come ye blessed of my father inherit ye the kingdom prepared for you from the foundations the world But to them on his left hand, he shall say; Depart from me ye cursed into everlasting fire, which is preparêd for the devil and his angels. And these shall go into everlasting pain, and the righteous into life eternal. By reason of which fearful sentence, the wicked shall have good cause to say to the mountains, and to the Rocks, reve. 6.15. Fall on us, and hide us from the presence of him that sitteth on the throne, and from the wrath of the lamb. For the great day of his wrath is come, and who can stand? They shall desire to hide themselves in dens, & among the Rocks and mountains, but yet shall they not avoid his presence: they shall desire death, & shall not find it; & seek after it, and yet shall death fly from them. And as the devils (as we read in the Gospel) besought Christ that he would not torment them before their time, so now shall the time of the terrible wrath of God be, when the devils, together with all the people, that have either forgotten, or not regarded, and highly displeased God, to the utter hazard of their souls, shallbe cast into hell, and thrown into endless torments. And therefore shall his coming be in flaming fire, to render vengeance against the sinners of the earth: who not only shall be deprived from the presence of God, and from the glory of his power, and from the company of the blessed Angels, and redeemed souls; but that which is far worse, and more grievous and lamentable, they shall be punished with everlasting perdition and destruction. And the Angels that separate the good from the bad, shall then gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire, there shall be wailing and gnashing of teeth. When as the just and godly shall shine as the Sun in the Kingdom of their father: and when the accursed sort shall go down by a by way. a back way and a black, with many a sigh and sob from God, from the Angel, from the Saints, from joy, from glory, from bliss: with the fiends of Hell, to sup in the palace of darkness with the princes of horror, at the table of vengeance, in the chair of calamity, with the crown of death upon their head, having nothing before their eyes, but infinite torments prepared for them.  
4. By the sentence pronounced and last judgement given, 
How this judgement pertaineth to the godly and to the wicked.  an entrance is laid open unto me, to declare unto you, how this judgement pertaineth to the wicked and unto the godly, which was the last thing, in this treatise of the latter judgement, that I purposed to speak unto you of. Unto the which, I have thought good to add an exhortation, that we may be prepared against the time, having oil in our lamps, with the five wise virgins, that waited for the coming of the bridegroom.  
It is an article of our belief, and surely not without singular comfort and commodity, that he that vouchsafed to take our nature upon him, and to be clothed with our flesh; that suffered and endured the spiteful dealing of the wicked, and an accursed death for our sakes: that he that rose from death to bring us to life; that he that ascended into heaven to procure us an entrance into his father's Kingdom, and to make us fellow heirs with himself: that he I say, would not forsake us, even in the most dreadful time and greatest necessity, when we had deserved the heavy sentence of judgement, and woeful condemnation. That he would set us free from all fear, and to have that comfortable and most gracious regard of us, as though we had never offended him, and to use this cheerful and joyful speech unto us, Come ye blessed. I say this article is not without singular comfort, From thence shall be come to judge both the quick and the dead. Which is not spoken to the wicked, to whom nothing is comfortable, but only the vanities and pleasures of this transitory life, which shall have an end, and a sudden end, and a final and heavy recompense: but to the comfort of the godly, and to encourage them, which have sighed and groaned under the burden of their sins, and who have fled unto the throne of the grace of God, and holding out a godly course, have through hope and patience, looked for this deliverance, which shall be at the day of doom and judgement. Which coming of Christ unto judgement, shallbe unto them, as the appearing of the Angel was, after Christ his resurrection unto the women, that is mild and gentle, Be not ye afraid, let not your hearts be troubled. But unto the rest, his countenance shall be like lightning, and he shall come in flaming fire, rendering vengeance. So that they shall not be only astonished, and become as dead men, as were the soldiers, that were set to keep our Saviour Christ in the grave: but furthermore, they shall be in horrible fear and trembling. And happy were they, if they might be partakers of their desire so far, as not to be, & to become as though they had never been borne. But as the godly do pass to joys, so the other of force must live in eternal torments. In consideration of which judgement, and torments to come, they lead a life continually in fear, and tremble at the remembrance of their woeful estate, which hereafter shallbe.  
The godly also have good cause to fear the self-same fear of the last judgement and eternal torments, in respect of their manifold sins and offences, whereby they have provoked the heavy wrath of God against them. But that they might be raised up again and comforted, it pleased our Saviour Christ to receive the sentence of condemnation himself, and against his own person (he being altogether innocent and guiltless) in the presence, and from the mouth of an earthly judge, Pontius Pilate by name; that we might be acquitted and set free, at the terrible and fearful day of judgement, which in the end of the world shall come upon all flesh; that we I say, might be acquitted which are altogether full of sins, and altogether guilty. According to that we read. Ro. 8.1. Now then there is no condennation to them that are in Christ jesus. And what shall we then say? If God be on our side, who can be against us? who spared not his own son, but gave him for us all to death: how shall he not with him give us all things also? who shall lay any thing to the charge of Gods chosen? It is God that justifieth, who shall condemn? It is Christ which is dead, yea or rather which is risen again, who is also at the right hand of God, & maketh requnest also for us. So that I may boldly say to them, who feel the inward comfort of God's spirit within their hearts, by the forgiveness of their sins through Christ his death: Fear not this fear, nor tremble as the wicked do at this judgement. For seeing ye are led by the good spirit of God, it is a token that ye are the children of God, and that ye have not received the spirit of bondage to fear again; but ye have received the spirit of adoption, whereby we cry Abba, which is as much as to say father, even our father which art in heaven. And the same spirit of God beareth witness with our spirit, that we are the children of God: and if we be children, we are also heirs, even the heirs of God, and fellow heirs with Christ our elder brother. Wherefore there is no cause why the godly should fear this judgement, as the wicked fear it. For as the one sort shall at that day receive the judgement of condemnation, whereof they have an inward feeling in this life, which makes them fear; so the other shall receive the sentence of absolution, and shall be quit as it were by proclamation, when Christ shall say, Come ye blessed. Which is the cause that moveth the holy Apostle S. john, 1. Ep. 4.17. to break forth into these words: Herein is the love of God perfect toward us, that we should have boldness at the day of judgement. Therefore the godly make their prayers, and wish that this day might come shortly, reve. 22. Come Lord jesus come quickly. The wicked would not have it come as yet: nay, if it were possible, they could wish it should never be, and that it would never come to pass. Torment us not, say the devils to Christ, before our time: Oh say the wicked, that this time might never be, or that after death, we might vanish away and come to nothing. How greatly available shall it be to the godly, when he that is their Saviour, and hath shed his most precious blood for their redemption: he that is their elder brother, and hath purchased unto them this liberty, as to be called the sons of God; when he that is their head, and hath made them his members, shallbe their judge to justify them, and to declare them righteous; and wh●n at that day he shall deliver them from all sin, fear of death, the devil, hell, and all other miseries, wherewith other shall not only be overtaken but overwhelmed. For who shall lay any thing to the charge of God's children? and who shall procure their destruction, whose salvation God hath wrought? But to the great terror of the godless and wicked, who fear not God, nor love either Christ or his Gospel, he shall be their judge, to their fearful and that most just destruction.  
This also shall not only be an inward refreshing, among great miseries, wrongs, and persecutions, while we live here on the earth, but also a great joy in time to come, that all unrighteous judgement shall be called to account, and that there shallbe a general and most absolute reformation. For on earth, for the most part, there is no true judgement, as though the judgement seat were appointed for the defence and maintenance of them, not that are oppressed, but that do oppress: not for the relief and succour of them that are wronged, but to countenance and bolster them out, who as the Prophet saith, devise mischief upon their beds, and practise it when they come abroad. Therefore Solomon, Eccle. 5.7. giveth instruction to the godly, that they be not moved, and that they may be confirmed in patience, looking for a day of hea●ing. If in a country saith he, thou seest the oppression of the poor, & the defrauding of judgement and justice, be not astonished at the matter, and marvel not; for he that is higher than the highest regardeth, and there be higher than they. Whereby they are put in mind, both of a more upright judge, then is no earth to be seen; and of a more righteous judgement, by the virtue and force whereof, they shallbe both righted and relieved. Concerning which matter, Esdras hath spoken very well, 2. Esd. 7.32. The earth shall restore those that have slept in her, and the most high shall appear upon the seat of judgement; and miseries shall vanish away, and long suffering shall have an end: justice only shall continued; the truth shall remain, and unrighteousness shall bear no more rule. For the wicked thinketh not on the judgement to come; nay the are inwardly blinded, and that by God's secret appointment, being so far given up to their own lusts, that they care not what villainy or violence they put in practice. But the godly are willed to have regard to this rightful day, when true judgement shall only have the upper hand: again they must take heed, that when they suffer, they suffer not as evil doers and malefactors; for than they cannot look for redress an other day, and then this earthly judgement doth lawfully take place against them. But in all well doing, let every one commend this soul to God, and commit his cause to that righteous judge. This last judgement therefore is for the benefit of the godly, that it may go well with them, whose cause in this life could not be heard, nor any justice done them. Again, that not only they may be righted in their cause, but also that they may be delivered from that infamy, and from those spiteful and approbrious speeches, which the world hath given out against them: doing them more hurt and wrong, and inward grief thereby, then by false judgement which hath passed against them, and whereby they have had their wills of them, and have prevailed. And as the restoring of their righteous cause, and of their credit and good name, which the world hath laboured to deprive them of, shall be an occasion of Christ his coming to judgement, so also is the condemnation of the wicked. For in this life their condemnation is begun, their conscience witnessing against them, which then, and at the judgement day, shall fully and perfectly be declared; which is not spoken, that the godly are clear from judgement by their desert: for they are sinners and offenders, as others, though not perhaps in the same degree. Who through repentance and a lively faith, taking hold of the mercies of God, have no need to fear this judgement, because God doth not impute their sins unto them; and also their consciences do in this sort declare them free: although in respect of themselves, they are greatly guilty. So that Christ shall stand on their side, and their conscience shall witness unto them, the exceeding love of God and his gracious meercies, which shallbe the breath of life unto them, & an assurance of heavenvly joys. But the wicked because they have their consciences accusing and condemneth them; the fierce countenance of the judge to daunt them, and fearfully to dismay them; the devil pleading against them, and calling for judgement to be done upon them: therefore are they to look for nothing else, but even the severity of judgement, & the fearful sentence of condemnation: which shall make them as it were to fall in pieces, through quaking & trembling, and to be resolved to nothing: but that by God's appointment they are reserved to everlasting punishment, together with the devil & his angels. Who also I mean the devil and his angels shallbe condemned by the sentence of God's severe judgement, not only because they have highly offended god, but also because they have been the authors of the ruin & downfall of all mankind, in provoking and tempting them to all disobedience, sin & mischief. When as the righteous shall live for ever, & shall receive a glorious kingdom, & a beautiful crown at the Lords hand. Christ shall come again the second time, as it is john. 14.3. and shall receive us unto himself, that where he is, there may we be also. And as it is said of our Saviour Christ, to the manifestation of his great glory, that they shall then see him, whom they have pierced through: whose presence, shall be to the greater confusion of the wicked & his enemies, who shallbe constrained to behold him to be their judge, and to abide his judgement, whom they have in this life so greatly despised, & so cruelly handled: so also shall Christ make his members the godly, repentant, & faithful partakers of this his glory, as he himself hath promised. Mat. 19.28. That they shall sit upon twelve thrones, and judge the twelve Tribes of Israel: not that they shallbe judges, but that they shall approve his judgement. A shadow whereof, we have in these our earthly judgements, whereas you see the justices & men of account, sit with the judge, not that they have to do with pronouncing sentence, or with the judgement, but that amongst the rest, it is a token unto them, of honour and dignity, in the sight of the people. According to the which meaning, we read, Luk. 13.28. That there shallbe weeping and gnashing of teeth, when the ungodly shall see Abraham, Isaac, and jacob: (meaning thereby, they godly and faithful) and all the prophets in the kingdom of God, and themselves thrust out at doors, and heaven gates shut against them: being in that taking as the rich man was, spoken of in the Gospel, who being in hell, beheld Lazarus in Abraham's bosom, himself crying out but for one drop of cold water, to allay that burning and unquenchable heat, which he found himself to be in, and could not have it. Then shall they begin to say with themselves, when they shall see the righteous stand in great boldness, so that they shall be vexed with horrible fear, and wonderfully amazed, then shall they change their minds, and sigh with inward gitefe, and say within themselves; Wisd. 5. These are they, whom sometime we had in derision, (as indeed who are more derided and contemned in the world, than they that be well disposed, and to their power live after the fear of God) These are they, whom we had in derision, & in a parable of reproach. We fools thought their lives madness, and their end without honour. But now how is it, that they are counted among the children of God, and that their provision is among the the Saints: and that they are so highly in God's favour? Therefore we have erred from the way of truth, and the light of righteousness hath not shined unto us: and the Sun of understanding rose not upon us. We have wearied ourselves in the way of wickedness and destruction, and we have gone through dangerous ways, but we have not known the way of the Lord, nor lived in his fear.  
And now having heard the chiefest matters concerning the day of doom, and the general and last day of judgement; that we may the better be prepared unto it, let us hear what counsel is given us, in holy scriptures. And first, that of the Apostle S. Paul, may take place, and seemeth greatly to tend to this purpose. Which counsel we read, 1. Cor. 11.13. in this sort. If we would judge ourselves, we should not be judged: and this profit we should reap thereby, that in time to come, we should not be condemned with the world. But as a matter full of terror and pensiveness, we will not enter into so deep a consideration, nor trouble our consciences so far; as to judge ourselves, or to fall into examination of our own ways. Whereas no doubt if we should so do, it would fall out most happily on our side. For if upon due try all and examination, without all partiality and affection, we should pronounce sentence of judgement against ourselves, according to our deserts, it would be no otherwise, nor no better than condemnation. And yet not that condemnation which worketh despair, but such a condemnation whereby we might be acquitted from everlasting condemnation. As the same Apostle writing to the Corinthians, 2. Cor. 7.9. I now rejoice saith he, not that ye were sorry, but that ye sorrowed to repentance. For ye sorrowed godly, so that in nothing ye were hurt by us. For godly sorrow causeth repentance unto salvation, not to be repent of; but the worldly sorrow, causeth death. So verily, if we would enter into judgement with ourselves, it would procure a grief and sorrow; but such a sorrow (especially if it came from a well meaning mind) that should not be unto death. For by judging of ourselves, we should take a view of that death, and of those torments, which by reason of our sins we deserve. And by this mean, we should be driven to repentance, and to seek after God; to be reconciled unto God, & to return into his favour: that our consciences might be disburdened of so great fear, which the severity of the last judgement of god, might work within us, & that we might have boldness and comfort in that day. But if we walk on securely & carelessly, and will not once vouchsafe to enter into judgement with ourselves, then may we a while be merry in this world, but our mirth shall hereafter be turned into mourning. As the wise man doth put such careless persons in remembrance, that in their jollity, they might not too much forget themselves.  
Rejoice saith he, if so be, it seem good in thine eyes, but remember therewithal, that thou shalt be called to account and to judgement. Eccle. 11.9. and 12.14. And therefore he giveth this counsel, Chap. 7.14. It is better to go to the house of mourning, then to the house of feasting. Anger is better than laughter; for by a sad look the heart is made the better. Better it is to be in the house of mourning, and to weep for our sins, whereby we are in danger of God's judgement, then to be in the house of feasting and forgetfulness, to enjoy some pleasure with the world for a small time, seeing our life is but as a span long, & that here only, and in this life, is the time of forgiveness, that we may be pardoned. Better it is to be angry with ourselves, then to please ourselves in such sort: and a sad mind is a mean and a great help to further our repentance. And how shall we obtain so godly a purpose as to be set free from God's heavy anger, which we have most justly deserved, if we do not use the means which tend thereunto? Commonly where judgement is, there followeth condemnation: but hear how sweet and comfortable it is, that in judging of ourselves after this order, which I have set down unto you, we shall find a way to be quit from everlasting condemnation. Which we can no way escape, if in this life we do not judge ourselves and condemn ourselves, by true repentance; calling for mercy and forgiveness, that we may be received into God's favour, and not in time to come, to be condemned with the world. For in so judging of ourselves, it is not a means to cause us to despair, but to have a better hope, and an enduring, and a rejoicing comfort: which comfort, shall never be taken from us, if still we be mindful to call ourselves to judgement, and have an eye to our ways, that we do not offend God.  
Wherefore let every one of us pray, that our hearts may be so prepared against this judgement day, that we may be most willing to call ourselves to account, and to judgement. So that having thus humbled ourselves, after a while all fear shall pass away from us, and our hearts shall be filled with joy; and whereas heretofore we have wished that this day should not be, now we shall desire in heart to have it come to pass. And so much the more, because our consciences shall assure us, (our sins being forgiven) that we shall not be among the number of them, that shall be condemned, but among them to whom it shall be said, Come ye blessed, inherit the kingdom prepared for you. Which comfortable words, God grant we may then hear, to our everlasting comfort.  

Spend the time in an honest vocation.  another remedy to avoid the severity of this punishment is, to seek to please God in this world, in an honest vocation and trade of life. For as idleness is the cause of many sins and vices, so godly painfulness is the mother of all virtues: and which doth breed a great comfort to our consciences, against the time when we shall be called to our account, how we have spent our time, and employed those good gifts, wherewith God hath enabled us.  
Therefore in the Gospel, before the declaration of the latter day of judgement, there is mention made of the talents that were bestowed, & they that received them, were called to the reckoning, how they employed them: the slothful being bound hand and foot, and cast into utter darkness, and the painful highly advanced. So that there is a way offered to avoid judgement, and they that are therein negligent and careless, shall be guilty of judgement: and shall fall into divers mischiefs and sins, which shall make them more faulty, and worthy of greater condemnation. The life of man somewhere is compared to a warfare, because we ought to fight with it, and to resist all evil temptations. So also is it well compared to merchandise, because we ought always to be painful, according as God hath appointed. The merchant increaseth the wealth and honour of the commonweal, and hath wherewithal he may be liberal unto others, & rich unto himself. In like sort, hath God created us to his honour, and that by that vocation, whereunto he hath called us, we should set forth his glory: & as we are borne to the benefit one of an other, so in our vocation, ought we to do good to all, as much as lieth in our power.  
And by the performance of our duty, according to God's commandment, we shall be able to assure ourselves of God's favour and blessing towards us. Let us redeem the time saith the Apostle, for no doubt we have spent much of our time evilly. And so redeeming the time, that is granted us in honest, virtuous, and godly affairs and exercises, we shallbe kept from wicked rhoughts, idle words, and shameful deeds, whereby we are made guilty of God's wrath and heavy judgement.  
A wonder it is to see, that many to whom God hath given excellent gifts, do least use them, either to Geds glory, or the benefit of their country. Yea rather they are given to abuse them, turning them to the dishonour of God, and to the hurt of others, and to the shame of themselves. And I would to God, this might come into their minds, that unto whom, and upon whom, God hath bestowed much, much also of them shall be required. Many I say, withdraw themselves from doing good, and suppress the good gifts of GOD within them, and consume their years in idleness, and vanity, as though it should never be said: Stand forth, and give account of thy Stewardship. And as there is no kind of life, more commendable in the sight of GOD and men, then that which doth show forth in practice, the good graces that God hath bestowed, to the comfort, encouragement, and furtherance of others: so is there nothing more to be dispraised, then to suffer God's gifts to lie hid, and as it were to be buried within us, and to wrap up that talon in a napkin, as the Gospel speaketh, which was put into our hands to use, to great commodity & advantage. The more our time is idly spent, the more we have to answer: and the more that we have spent the time in good endeavours, the less we have to fear. Nay when the latter day of judgement shall come, happy shall they be, of what degree or calling soever; happy shall that servant be, that is found to be so painful. For unto him it shall be given, and from him that had a a talon and used it not well, it shallbe taken. And this shall be their glory and crown of rejoicing, when it shallbe said in the presence of all the people of the world, then assembled; It is well done good servant and faithful, thou hast been faithful in a little, I will make thee ruler over much, enter in, into thy masters joy. It is well done good servant and faithful. As I would the contrary sentence might fear them, that are unmindful and careless, to spend the time well, which shallbe pronounced then, and at that day against them. Cast that unprofitable servant into utter darkness, there shall be weeping and gnashing of teeth; Cast that unprofitable servant into utter darkness.  
Now most fitly to this warning, 
Watch.  to spend our time well, is this counsel given us to watch. For this judgement shall come as a snare upon the whole earth, and shall come at unawares, to the idle, wicked, and careless. And better watching there cannot be, then to spend the time well. For so we shall be sure, that whether we sleep or wake, we be the Lords: come death, come life, it cannot fall out amiss unto us. It is said, that the last judgement shall come as a thief in the night: and also, that the inhabitants of the world, shall for the most part, if not all of them, be given to their pleasures, and all licentiousness, and looseness of living; as it was in the days of Lot, when Sodom and Gomorra were burnt with fire and brimstone from heaven: and as it was in the days of Noah, when the windows of heaven were opened, and when the flood came and overwhelmed them all. That so judgement may proceed most justly against them, that shall then be overtaken in such filthy and ungodly kind of living. Well are we counseled by the Evangelists, & by the Apostles, if at leastwise we can suffer their counsel to take deep root in our hearts. Now the end of all things saith the Apostle S. Peter, is at hand, be ye therefore sober and watching in prayer. Likewise also his fellow Apostle, Let us not sleep as do other (where sleep is taken for a careless and lewd life) but in all godly and virtuous exercises, let us watch and be sober. For God saith he, hath not appointed us unto wrath, but to obtain salvation, by the means of our Lord jesus Christ, which died for us: that whether we wake or sleep, we should live together with him. Take heed therefore saith the Evangelist S. Luke. 21.34. unto yourselves, least at any time, your hearts be oppressed, with surfeiting and drunkenness, and cares of this life, (which matters, the Apostle meaneth by sleeping) and lest that day come on you at unawares. Watch and pray continually, that ye may be counted worthy to escape all these things that shall come to pass, and that ye may stand before the son of man. And because we know not when this judgement shall be, neither as the Evangelist, Mar. 13. saith, Do we know when the master of the house will come, to call his servants to their reckoning, whether it will be at even, or at midnight; at the cock-crowning, or in the dawning; lest if he come suddenly, he should find us sleeping and ill occupied: therefore let us also hearken to the counsel of our Saviour Christ, which doth jump and agree with the former. Take heed saith he, watch and pray, for ye know not when the time is, or shall be, when the trumpet shall blow, to call you to judgement. And these things which I say unto you, I say unto all: Watch.  

Not to be curious.  Because we know not when this general and last judgement shall be, we are willed to watch, and to be in a readiness against that time: but not to be curious to search God's secrets. It is not for you, saith our Saviour Christ to his Disciples, to know the times and the seasons, of this weighty matter which God hath kept in his own knowledge; and this is a misery of all miseries. But the nature of man, as it is wholly desirous of news, so is it wholly given to know those things which are hidden, and must be hidden: and yet are we so presumptuous, as to creep and climb into God's unsearchable counsel, although it be denied us. Wherefore let us be content, to keep ourselves within the bounds of modesty, and not to be curious, and desirous to know more than the Angels, who are altogether ignorant hereof; & much less shall we be able to reach unto it: but the more we desire to know it, the further off shall we be from it.  
Some have been so bold, as to set down the time, and have feigned heavenly revelations, for the certainty and assurance of their speeches: yet their vanity hath been disproved, when the time hath been expired. How much better shall it be for us, to lay aside all such vanity, which stands upon uncertainty, and give ourselves to such a careful meditation, that we may not be unprepared, when we shall be called. Curious searching can nothing profit us, but a wise and godly foresight and forecast, may stand us greatly in stead; whereby we shall not be taken at unawares, as the ungodly are like to be, who forecasting no danger, shall suddenly fall into destruction.  
If we cannot sufficiently make answer unto the judge, 
Prayer.  before whose judgement seat we shall stand, as doubtless we shall not be able to answer one for a thousand, let us prepare our hearts by confession of our sins, and by prayer for forgiveness of them, and let us say with the Prophet; Enter not into judgement with us O Lord, for in thy sight shall no flesh be justified. O Lord forgive us our sins, and let not thy wrathful displeasure light upon us. Who would be unprepared against the time, that shall come, and yet it is uncertain, to teach us to have the more care: seeing that after death hath arrested us, we shallbe brought into the court of God's judgement, and then no other issue, & no other way, but either heaven or hell. And who would not have a great regard to this matter? For the trial of this judgement shallbe seen in the anguish of death, and as it were at the last gasp, when our consciences shall bring heavy things to our remembrance; and the devil by his accusations shall put us in great fear, and drive us well-near to despair. And the nearer we begin to approach, to the tribunal seat of God's judgement, the greater shall be our fear, and more grievous unto us, than the bitter pangs of death itself. Watch therefore and pray, that thou mayest be prepared against this time, and against this judgement.  
Wherefore the Lord in mercy, 
Conclusion.  grant us a godly and a peaceable passage, and that through his desert that died for us, it would please him to mitigate and assuage all these terrorus and fears: and let us with all speed, approach, to the throne of grace, to find help in time of need. Whereas the wicked which are careless in their lifetime, at the point of death, and at their last passage out of the world, shallbe so assaulted on every side, by their own conscience condemning them; and the devil accusing them; and the horror of everlasting torments to come, overwhelming them; that they shall be driven to cry out against that judgement, that hangeth over their heads, and waiteth for them at the door.  
Such shall the day of judgement be to us, as is the last day of our life, and look what the course of our life is, when we are called unto judgement, (for after our death, immediately cometh judgement) and so shall our judgement be. Neither are we therefore to think, that our last deeds only shall come to examination: but we ought to be prepared every moment, lest death do take us unprovided. For they which in the anguish of death, and in the upshot of their lives, shallbe found unready, it is hardly to be thought, that their resurrection shallbe happy.  
And therefore our Saviour Christ hath said: He that persevereth, 
Persevere.  and holdeth out well to the end, he shall be saved. The which that we may do, let us be prudent Noah's, to build the Ark of a good conscience, before the flood of judgement do overflow: provident joseph's, to lay up the grain of golinesse, in the barns of our hearts, before the dearth of mercy shallbe: like unto painful ants, to provide the food of the soul, before the winter of justice do approach: tractable patients, to take the preparative of repentance, before the pangs of death do come: wise virgins, to have ready the lamp of faith, and the oil of virtue, before the Bridegroom Christ jesus shut up the doors: good stewards to provide for the tabernacle of heaven, before we lose the office of this life. And let us not strain courtesy, to see who will go first: but let us remember, that every one is to answer for himself; and God hath many messengers. For either sickness will come, or age will come: nay death will come suddenly and speedily; and after a while we shall rise again, and the judge will come; who will neither be led by favour or request; nor blinded and stopped from proceeding, with bribes and money; nor then will allow of too late repentance; because then shall be the time of execution of his justice. The day of judgement shall come, in the which, pure hearts shall more prevail then fair words; and a good conscience, then great treasure. And though some may think, that that day is far off: yet let them be sure, their last time will come on apace, and we know not how soon that hour shallbe, and when God will appoint the time. Good it were, and most happy for us, if every one of us were so affected and so prepared, as it is reported of a holy father S. Jerome, whose words were these (even the declaration of his heart: For out of the heart, & out of the abundance thereof, the mouth speaketh) Whether I eat saith he, or drink, or whatsoever I do, me think I hear this sound always in my ears: Arise ye dead and come to judgement: Arise ye dead and come to judgement.  
Let us follow his example, confirmed by the Apostles counsel: Watch and pray withal perseverance, that we may keep the garment of innocency, and labour the work of God, in the day of this life.  
Wherefore seeing that day shall be comfortable to the godly, which shallbe fearful to the wicked: let us endeavour before this judgement come, to be among the godly and the righteous: and that our consciences may clear us so well, that we may feel within ourselves, a desire of this second coming of Christ, rather than any trembling at the remembrance of it. The which let it not be done by any feigned flattery of ourselves, but in sincerity & truth: knowing this assuredly, that whosoever shall not be found written in the book of life, shallbe cast into the lake of fire: where their portion shallbe nothing else but weeping & gnashing of teeth. That we may not be caught in the flaming fire, rendering vengeance: but that we may be placed in the heavenly jerusalem, and reckoned among the saints of God: that the day of judgement may not be a day of eternal condemnation unto us, but even the perfection of our salvation and redemption, and the beginning of all joy & comfort. While we live here in this world, let us be always ready, by spending the time well. For as we sow, so shall we reap. As the holy Apostle doth put us in mind. Gal. 6.7.8. Be not deceived, God is not mocked. For he that soweth to the flesh, by practising the works of the flesh, shall therefore reap corruption: or rather as if he had said, condemnation. But he that soweth to the spirit, by mortifying the deeds of the flesh, by the good motions of God's spirit, shall there hence reap everlasting life. Which sentence I pray God print in all our hearts, and so graciously prepare us unto the day of judgement. Now the very God of peace keep us in all well doing, and in all good works, to do his will, working in us, that which is pleasant in his sight, through jesus Christ, to whom be praise for evermore. Amen.  2. Pet. 36. 
The world that then was, perished, overflowed with water.  2. Pet. 3.7. 
But the heavens and earth which are now, are kept by the same word in store, and reserved unto fire, against the day of judgement, and of the destruction of ungodly men. vers. 9 The Lord is not slack but patiented, vers. 10. Howbeit the day of the Lord will come as a thief in the night, in the which, the heavens shall pass away with a noise, and the elements shall melt with heat, and the earth with the works therein, shall be burnt up. Seeing therefore that all these things must be dissolved, what manner persons ought ye to be, in holy conversation and godliness: Looking for, and hasting unto the coming of the day of God, by the which, the heavens being on fire, shallbe dissolved? But we look for new heavens, and a new earth, according to his promise, wherein dwelleth righteousness. Wherefore beloved, since ye look for such things, be diligent, that ye may be found of him in peace, without spot, and blameless. And suppose, that the long suffering of our Lord, is salvation.  1. Pet. 4.7. 
Now the end of all things is at hand. Be ye therefore sober and watching in prayer.  Luk. 21.34. 
Take heed to yourselves, least at any time your hearts be oppressed with surfeiting and drunkenness, and cares of this life: and lest that day come on you at unawares. For as a snare shall it come on all them, that dwell on the face of the whole earth. Watch therefore and pray continually, that ye may be counted worthy to escape all these things that shall come to pass, and that ye may stand before the Son of man.  
Arise ye dead, and come to judgement.  
The end of the first Treatise.   

A TREATISE OF the joys of Heaven.  1. Cor. 2.9. 
But as it is written. The things which eye hath not seen, neither ear hath heard, neither came into man's heart, are; which God hath prepared for them that love him.  
IF the holy Apostle S. Paul, being taken up into Paradise, heard such words which cannot be spoken, and are not possible for man to utter, as he testifieth of himself, 2. Cor. 12.3. How should I take upon me, to show you those joys, which neither eye hath scene, nor ear hath heard, nor ever entered into the heart of man.  
Herein I know men's minds will run upon needless curiosities, which is no part of my duty to satisfy: as also to show you mine own devices and imaginations, were a thing to set forth my own folly. But so far forth as man's reason may search, but there we must stay, for man's reason in spiritual affairs, is altogether foolishness: nay rather so far forth as God's word doth instruct us, we may be desirous to learn; as also to be content, although many things be hid from us. Let it therefore be sufficient unto us, if we may have but a taste of those joys, and that it pleaseth God in a measure to grant us some knowledge of them. Adam being in the earthly paradise, knew not all the secrets and commodities thereof: and how shall we think to attain to the full knowledge of heavenly Paradise? But seeing God doth grant us the understanding of these matters but after a sort, he doth it for our good; that seeing those joys that we can conceive, are surpassing excellent, and yet the heavenly joys do surmount our conceits, by many degrees further, we might the more be drawn in love with God himself, who hath ordained such rare, unspeakable, incomprehensible, and endless excellencies, for them that love him, and live in his obedience. As also considering our own great unworthiness, we might with the Prophet David break forth into the praises of God, 14.4.3. and say; Lord what is man that thou hast such respect unto him: or the son of man, that thou so regardest him? Now as the Prophets do stir up the people's minds, to serve and honour God, by setting before them the temporal blessings of this life; and thereby giving them an earnest of greater blessings to come: so is the happy estate of everlasting life, described unto us, by such earthly comparisons, as our natural capacity can conceive. That we beholding in mind and contemplation, those wonderful joys, which we can conceive, we may grow into admiration of those heavenly and incredible excellencies, which are altogether past our conceit, and far beyond our reach and understanding. For as spiritual blessings do far surpass corporal blessings, so heavenly joys do far exceed all earthly glory. Yea and these stately secrets of an other life, are so much hidden from flesh and blood, that all the learning of the wise men of the world, can come nothing near them. That in this case they may truly say with the Astrologers of King Nabuchadnezzer, Dan. 2. It is a rare thing, and there is no other that can declare them but God himself, whose dwelling is not with flesh.  

The Turkish Paradise.  But let us a little behold what flesh and blood hath set down, concerning these joys of heaven. In the Turkish Alcoran, that is a book which they use in stead of a Bible, which Book Mahomet their Prophet left unto them, as the learned have searched out: thus the joys of heaven are set down. Their Prophet promiseth them, garments of silk, of all sorts of colours; bracelets of gold and amber: parlours and banqueting houses upon floods and rivers; vessels of gold and silver, Angels serving them; bringing in gold, milk; in silver, wine; lodgings furnished, cushions, pillows and down beds: most beautiful women to accompany them: gardens and orchards, with harbours, fountains, springs, and all manner of pleasant fruits: rivers of milk, honey, and spiced wine: all manner of sweet odours, perfumes, & fragrant scents: and to be short, whatsoever the flesh shall desire to eat. Thus fleshly people, have a fleshly religion, and a fleshly paradise to inhabit: and sensual men, have imagined the joys the heaven, according to their sensual delights: & yet to them that have any sense and reason, it cannot choose, but seem to end all in a fable. These joys are seen in Prince's courts: these joys are seen in the Turkissh kingdom: but the joys of heaven are such, that no eye hath ever seen them.  
But to leave these deceived Turks, to their false and feigned joys, let us consider what other have imagined, not much unlike to this. Which is expressed by way of comparison, of a poor man's miserable estate, suddenly changed, into most unlooked for happiness; whereby the joys of an other life may appear, by the miseries of this life. As if a poor man that were out of his way, wandering alone upon the mountains, in the midst of a dark and tempestuous night, far from company, destitute of money, beaten with rain, terrified with thunder, stiff with cold, wearied out with labour, almost famished with hunger and thirst, and near brought unto despair, with multitude of miseries; should upon the sudden, and in the twinkling of an eye, 
This change is sudden and unlooked for.  be placed in a goodly large, and rich palace, furnished with all kind of clear lights, warm fire, sweet smells, dainty meats, soft beds, pleasant music, fine apparel, and honourable company, all prepared for him, and attending his coming, to serve him, to honour him, and to anoint & crown him a king for ever. Behold that miseries of this life, & the joys of an other; yet is this but an imagination, and the wit and wisdom of man, can device a great deal more: and yet all are far inferior in degree, to those true joys, that hereafter shall be found. See how the inventions of men, blinded with their natural conceits, run all upon outward comforts, and sensual joys, all for the body, and as for the soul, that is not once remembered. Now from the devices, inventions, and imaginations of men, all which come nothing near, to the effect of this matter, let us now come to the Revelation of the Scripture, and if any where this blessed estate be to be found, we shall read it in the Book of the Revelation. Wherein although many things be hard and intricate, and passing man's understanding, yet is this matter lively described after a measure, and in a sort, under the name of the city of God, and the heavenly jerusalem. And strange it is, that those matters, that neither eye hath seen, nor ear hath heard, nor ever entered into the heart of man, should so much be opened and revealed, as there we may read. reve. 21.  
First them let us speak concerning the place, 
The description of the place where these joys are to be found, under the name of jerusalem.  then concerning the commodities thereto appertaining. The place is heavenly jerusalem: the city of God, the land of the elect: which the Apostle describeth after this sort. And I john saith he, saw the holy city, new jerusalem, come down from God, out of heaven, prepared as a bride, trimmed for her husband. Whereof the Prophet Isay speaketh in the person of God, Chap. 65.17. For lo▪ I will create new heavens, and a new earth, and the former shall not be remembered, nor come into mind. But be you glad and rejoice for ever, in the things that I shall create. For I, behold, I will create jerusalem, as a rejoicing, and her people as a joy. And I will rejoice in jerusalem, and joy in my people, and the voice of weeping shall be no more heard in her, nor the voice of crying. Likewise in the Epistle to the Heb. 12.22. we may behold the blessed estate of those that shall enjoy the life to come. Ye are come to the mount Zion, and to the City of the living God, the celestial jerusalem, and to the company of innumerable Angels: and to the congregation of the first borne, which are written in heaven, and to God the judge of all, and to the spirits of just and perfect men, and to jesus the mediator of the new testament. And how this heavenly City, and new jerusalem is described, we may read it notably set down in the reve. 21. Where by divers earthly similitudes, the glory thereof is shadowed: setting forth the same by those things, which make earthly Cities famous and admirable: as the compass and height of the walls, and stately building: the gorgeous furniture thereof, jewels, and precious stones, pleasant rivers, and the tree of life in the midst thereof: no night in the City. But let us behold the order and frame of this city, as we may read in the aforesaid 21. chap. of the Revelation, whither still I refer you. The matter declared is as followeth, beginning at the 12. verse of the Chapter. This City jerusalem had a great wall, and a high, and had twelve gates, 
The Church disperse through the wordld. Therefore the gates, East, West, North, South.  and at the gates twelve Angels, and the names written, which are the twelve Tribes of the children of Israel. On the East part, there were three gates: and on the North side, three gates: and on the South side, three gates: and on the West side, three gates. And the wall of the City had twelve foundations, and in them, the names of the lambs, 12. Apostles. And the city lay four square, and the length is as large as the breadth of it: and the length and the breadth and the height of it, are equal. And the building of the wall of it, was of jasper: and the foundations of the wall of the City, were garnished with all manner of precious stones. And the twelve gates were 12. pearls, and every gate is of one pearl, and the street of the city is pure gold, as shining glass. The names of the precious stones are further there recited.  
You see in these words, how glorious this city of God is: the walls of jasper: the foundations, of precious stones: the gates of Pearls: the pavement of pure gold. And if the walls, streets, and gates be such, how much more joyful, comfortable, and incredible, are those things within the city? for we must persuade ourselves, that there are many hidden treasures, and matters of far more account. Many things spoken of the outward place, but those things which are within are unsearchable. According to that we read, reve. 2.17. To him that overcometh, will I give to eat of the Manna that is hid, and will give him a white stone, and in the stone, a new name written: which no man knoweth, saving he that receiveth it. So secret and hidden are the things within the city.  
This jerusalem is also called a kingdom, Luk. 22.29. Therefore saith Christ, I appoint to you a kingdom, as my father hath appointed unto me, that ye may eat and drink at my table, in my kingdom, and sit on seats, and judge the 12. Tribes of Israel. And to comfort the godly in all wants, distresses, and necessities in this world, Christ saith unto them, Luk. 12.31. Fear not little flock, for it is your father's pleasure to give you the kingdom, and what greater preferment can they look for? Yea, which is more, that which but one can have in a Realm, here every one shall be as a king. Else how should it be true, which we read, reve. 3.11. Behold, I come shortly, hold that which thou hast, that no man take thy crown. And that which the Apostle speaketh of himself, 2. Tim. 4.7. I have fought a good fight, and have finished my course. For henceforth is laid up for me, the crown of righteousness. And the 24. Elders cast down their crowns before the throne of God. reve. 4.10. Earthly Princes want no worldly joys: and they that wear crowns in heaven, shall far more abound in all happiness. Those joys which are highest on earth, are of least account in heaven, for all shall be crowned. According to the speech of the Apostle. 2. Tim. 4. Henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give, not to me only, but unto all them also that love his appearing.  
The place of jerusalem, where God would be worshipped, which was in king salomon's time, is now there, which we do call the holy land, which in times past, was so famous, that all nations had recourse thither. And because of God's worship and service, and his manifold gracious blessings, powered upon that place, therefore is the kingdom of heaven compared to this, and called the new jerusalem.  
Likewise also Canaan, that plentiful land, which flowed with milk and honey, which was the land that was promised to the people of Israel, is compared to this heavenly habitation. But as many died short of it, and never entered into the land of Canaan, some for murmuring, some for whoredom, some for idolatry, some for one offence, some for an other: So although we hear of the joys of heaven, and of this new City, and many would enter therein, yet for their manifold offences in this time of our life, in this time of our trial, many are debarred from thence, and few there are, that are made the citizens of heaven. Thus much for the place: now for the commodities.  

The heavenly joys of the soul.  The commodities which belong to this heavenly jerusalem, are first concerning the soul, being the principal part of man. Secondarily, as touching the body: for the body being joined unto the soul, shallbe partaker of this inestimable happiness: that both in body and in soul, the whole man may receive his full perfection. And whereas it is the chiefest delight of a godly mind, to serve GOD, especially in the Church, and in the congregation, in this celestial jerusalem, there shall be no Temple, no Church. And I saw no Temple therein. How then? why the presence of GOD himself, shall be unto them in stead of a Temple and Church. For the Lord God Almighty, & the lamb, are the Temple of it.  
Thus in the presence of God shallbe all happiness, and at his right hand there are pleasures for evermore. And as it is said, that the 24. Elders fell down before him, that fate on the throne, and worshipped him that liveth for evermore, and cast their crowns before the throne, so shall the Saints in heaven, continually sing forth God's praises, reve. 4.10. and 14.1. The hundred forty and four thousand, which had the name of God in their foreheads, did sing a new song before the throne, and no man could learn that song, but the hundred forty and four thousand, which were redeemed from the earth. reve. 7. And there were that were clothed in long white garments, having palms in their hands, which cried with a loud● voice, saying: Salvation be ascribed to him, that fitteth upon the seat of our God. And all the Angels stood in the compass of the seat, which fell before the seat on their faces, and worshipped God, saying Amen. Blessing, and glory, and wisdom, and thanks, and honour, and power, and might, be unto our God for evermore. Now shall the mind, heart, thought, and imagination, of those that are thus blessed, be filled with all abundance of spiritual comfort. For now we see as it were, through a glass, but then shall we see face to face, reve. 22.4 Then shall all error and darkness of ignorance, be utterly taken away: then shall we not desire as now we do in this life, to see God, as the Prophet David speaketh. My soul thirsteth after thee. Like 〈…〉 heart desireth the water brooks, so 〈…〉 my soul after thee O God. My soul 〈◊〉 athirst for God, yea even for the living God: when shall I come to appear before the presence of God? At that time shall all our desires be fully satisfied. And that which was denied the Prophet Moses, to see the glory of God in this life, Exo. 33.20. shall then be granted to every one, that there shallbe placed.  
The grief of mind, and sorrow of heart, shall then be utterly removed: no weeping, no mourning, no lamentation to be heard, throughout that holy mountain. Behold saith the Prophet Esay, in the person of God, Chap. 65.13. My servants shall rejoice, and sing for joy of heart: I will joy in my people, and the voice of weeping shall be no more heard, nor the voice of crying. reve. 21.4. For God shall wipe away all tears from their eyes, and there shallbe no sorrow, nor any more pain, for the first things are past: that is, those things which we suffered in this life, shall not molest any more. Then shall sorrow be never felt: complaint shall never be heard: matter of sadness shall never be seen: neither shall evil success at any time be feared. No cause of fear, no cause of grief, for that they shall possess thee O Lord, which art the perfection of their felicity. In him shall we find all knowledge, all wisdom, all beauty, all riches, all nobility, all goodness, all delight, and whatsoever beside, either deserveth love and admiration, or worketh pleasure and contentation. All the powers of the mind, shall be filled with the sight and presence, and fruition of GOD: all the senses of our body shall be satisfied. GOD shall be the universal felicity of all his Saints, containing in himself all particular felicities, without end, number, or measure. He shallbe a glass to our eyes, music to our ears, honey to our mouths, most sweet and pleasant balm to our smell: he shall be light to our understanding, contentation to our will, continuation of eternity to our memory. In him shall we enjoy all the variety of times, that delight us here, and all the pleasures and joys that content us here. Finally, the soul shall be restored to the Image of of God, in full measure: and be throughly adorned, with all righteousness & holiness, all heavenly and spiritual graces.  

The heavenly joys of the body.  The commodities and privileges of the body also, thus united to the soul, shall be many. And first to begin with that which I find set down in the Text. And the city hath no need of the Sun or the Moon to shine in it: that is, there shallbe seen no earthly wants. For what a great temporal blessing, is the benefit of the Sun, most comfortable to man and beast, which bringeth forth the fruits of the earth, for man's food, and without the which, all things seem to be sad & lowering. But then shall we not need this benefit, for the presence of God shall be more comfortable, and the glory of God shall supply the want of Sun and Moon.  
All things than shall be ministered unto us so abundantly, that we shall not so much as once think of any want, whether it be food, or clothing, or any comfort of this life whatsoever. As the Prophet Isay doth worthily express it, Chap. 49.10. They shall not be hungry, neither shall they be thirsty, neither shall the heat smite them, nor the Sun. For he that hath compassion on them, shall lead them even to the springs of waters. Here the body hath need of rest, but there shallbe no night, neither shall there be any need of rest: here for fear of thieves and enemies, our houses and the gates of our cities are shut, but there the gates shall not be shut, but always open, because there shallbe no fear of enemies, no fear of future hurts and dangers. They that are oppressed here, had need of defence, of help, and comfort, and hardly it is to be had in this world. Eccles. 5.7. Psal. 10. But there shall violence no more be heard of. Esay. 60.18. There shall every one's cause be heard, and every wrong shall be righted. For there shall be no curse; for not only the course of sin shall be cut off, but all ocasions of sin shall far be removed from us, and we shall be thoroughly reconciled unto our God, and we shall enjoy perfect peace. As no grief of mind, so no disease of body shall molest us, neither shall there be any use or need of Physic. All infirmities shall be turned into perfections, and all deformity shall have an end. That which is now the mighty conqueror of mankind, that is death, shall then be trodden under foot: for death shallbe swallowed up into victory, that with comfort we may say: O death where is thy sting? O grave where is thy victory? 1. Cor. 15. And that which our first parents could not taste of, nor so much as touch, that is of the tree of life, (for though they tasted of the tree of knowledge of good and evil, yet they were soon cast out of Paradise, lest they should put forth their hand, and take of the tree of life also, and eat and live for ever, Gene. 3.22.) in this jerusalem, even in the midst of the street of it, shallbe the tree of life, and a common passage unto it, reve. 22.2. For this corruptible, shall put on incorruption; and this mortal, shall put on immortality. Thus shall there be mirth without sadness, health without sickness, strength without weakness, life without labour, light without darkness, felicity without abatement, all goodness without any evil. Where youth flourisheth, that never waxeth old: life that knoweth no end, beauty that never fadeth, love that never cooleth, health that never diminisheth, joy that never ceaseth: there shall be pleasure without pain, and all happiness without any change, and life without the reach and gun-shot of death. The godly in this life, are as wares, then shall they come to their own possession: now they are in the skirmish, then shall they be crowned conquerors: now they are in the tempestuous sea, then shall they be in the quiet haven: now in the heat of the day, them shall they be in the rest of the evening. Now in place they are absent from Christ, though in affection they be present with him: then shall they follow him, whither soever he goeth: now they suffer trouble with Christ, though their life be hid in Christ: but when Christ shall appear, they also shall appear with him in glory, Col. 3.3. and then also shall they receive an incorruptible crown of glory. According to that warrant which was pronounced by a voice from heaven. Re. 14.13. Writ, Blessed are the dead, which hereafter die in the Lord. Even so saith the spirit, for they rest from their labours, & their works follow them. And what joy will thy soul receive at that day, when she shallbe presented before so honourable and infirnite a multitude, before the seat and majesty of the blessed Trinity, with recital & declaration of all thy good works & travels, suffered for the love and service of God, when there shall be laid down in that honourable consistory, all thy virtuous deeds, all the labories that thou hast taken in thy calling, all thy alms, all thy prayers, all thy fasting, all thy innocency of life, all thy patience in injuries all thy constancy in adversities? And for their further comfort, and in a manner, wonderful astonishment: as the wicked shall be vexed with horrible fear, when they shall see the righteous stand in great blodnes, & they shall curse their foolishness & madness, for tormenting such unjustly, whom they thought nothing worthy of honour, and yet now see them among the Saints of God. Wisd. 5. So shall the righteous in their place, go forth and look upon the carcases of the men, that have transgressed Gods will and holy law, Esay. 66.24. And looking back upon the dangers which they have passed, and wherein other men are yet in hazard, their joy shall so much the more be increased. For they shall evidently see, how infinite times they were to perish in this their mortal life, if God had not held his special hand over them. They shall see and behold the dangers wherein other men are plunged, and the death and damnation whereinto many of their friends and acquaintance have fallen: the eternal pains of hell incurred, by many that used to laugh and be merry with them in the world: when as they shall shine as stars, which have converted many unto God. Dan. 12. As contrariwise, they that by their evil example, and manifold offences, have been the cause of the downfall of many, shall suffer intolerable grief.  
In earth, no joy, pleasure, or comfort, so surpassing, so strange, & so wonderful, but will breed a satiety, and we shall after a while wax weary thereof, either desiring greater, or else longing after variety; as man's nature is given to nothing so much, as to newness and novelty: but behold, the joys of this new jerusalem, shall be so divers, so strange, and so incredible, that we shall never be satisfied therewith. Which in the reve. 21.2. is expressed in these words: that the tree of life bore 12. manner of fruits, and gave fruit every month. Twelve manner of fruits: there is the diversities of their joys. Giving fruit every month: there is the continual change. Still pleasing thy mind with variety, and ravishing thy senses with infinite delight.  
And this may make us more eager after those joys, because we shall not be long without them. For the time of this life is but short: and the time of this thy trial in this world, is but in a manner a moment. If our time here should be a thousand years, what is it to one day in the world, which hath no night: which be it, that it hath a sunrising, yet shall it never have a sunset: an entrance and beginning there is into these joys, but the terms and date thereof cannot be told. And as the torments of hell, whereof I have heretofore spoken, are endless, so are the joys of heaven beyond all time: as they are remediless, for out of hell there is no redemption, so are these joys without all change & alteration: as they are comfortless, so these exceed in all manner of comforts, all without reach, without number, without measure.  
Thus have I showed you the joys of the kingdom of heaven, and yet have I not showed them: for neither can I utter them, nor yet can you conceive them. But that which I have already spoken is sufficient, though not for the worthiness of the cause: or for the satisfying of our infinite desires: yet for edifying, comfort, and instruction. And if I should lead you along with my own devices & imaginations, it were but a matter to delude you: again neither be you desirous to know more than is fit and convenient. For when we have spoken all, or the learnedst in the world expressed all, yet all must fall short of this mark, to utter the truth of those joys. For if no eye hath ever seen them, not heart of man can conceive them, how is it possible, I say not for me to declare them, but for any tongue to utter them? But that which we do know, let us gather to our good, & to our necessary instruction, leaving off to search, where god will give no understanding. Hidden they are and unknown, that we might the more earnestly desire them. For known things grow out of love. The consideration of these joys already recited, may be sufficient to establish us, & to confirm us, that there be not in any of us an unfaithful heart, to departed way from the living God. And who would deprive himself of those joys, if they were no other, but such as even our own minds might imagine, or our own hearts conceive. In this case let us be content, there to make a stop, where God's word hath set a full point. And blessed be God, who to encourage us in the way of godliness, hath granted us thus to behold these incredible joys, though it be but in a shadow, and as it were under a vail.  
Howbeit to show you all these joys, 
Application  and not to apply them, seemeth altogether without use, and without life. The profitable instructions therefore that here-hence may arise, are more than I can utter: yet give me leave to recite some. And think not hardly, though I stay you a little longer. For to hear the discourse of those things which pertain to the kingdom of heaven, I myself which have searched more than any of you, should in this respect forsake my diet, and forget to hear how the Clock goes, or the day passes. Suppose we are now busy in the field at harvest, unmindful to come even to our own houses, and surely this is a far better harvest, and a better grain and commodity, than we can gather in. When it pleased God I should devise this for your good, it was with comfort: and now I utter it, it is with comfort: and therefore I doubt not, but that you that hear it, hear it also with comfort.  

To grow out of love with the world.  The first instruction for our use, may be this, to learn to grow out of love with this present world, and with the transitory pleasures and profits of the same: that so we may prepare our journey to our long home, and to our wished home, and to those houses and heavenly habitations, whose leases shall never be expired: to our heavenly Canaan, and to his new and most beautiful jerusalem. Howbeit for the most part, we are so doted and bewitched with the glistering joys of this present fading world, that no exhortation or persuasion shall lightly prevail, to withdraw our minds from thence. Which thing may lively be set forth to your view, by reciting of a Parable of the custom of a certain Commonwealth, people, and Nation, which were wont to choose their king from among the poorest sort of the people, to advance him to great honour, wealth, and pleasures for a time. But after a while, when they were weary of him, their fashion was to rise against him, and to despoil him of all his felicity: yea the very clothes off his back, and so to banish him naked into an Island of a far country, where bringing nothing with him, he should live in great misery, and be put to great slavery for ever. Which practice, one King at a certain time considering by good advice, (for all the other, though they knew that fashion, yet through negligence, and pleasures of their present felicity, cared not for it) took resolute order with himself, how to prevent this misery. Which was by this means; he saved every day great sums of money from his superfluities and idle expenses: and so secretly made over beforehand, a great treasure into that Island, whereinto he was in danger daily to be sent. And when the time came, that indeed they deposed him from his kingdom, and turned him away naked, as they had done the other before: he went to that Island with joy and confidence, where his treasure lay, and was received there with exceeding great triumph, and placed presently in greater glory than ever he was before.  
This city, or commonwealth, is this present world, which advanceth to authority poor men; that is, such as come naked into this life, and upon the sudden when they look best for it, doth it pull them down again, and turneth them naked into their graves, and so sendeth them into an other world, where bringing no treasure with them, they are like to find little favour, and rather eternal misery. The wise King that preventeth this calamity, is every one which in this life, according to the counsel of Christ, doth seek to lay up treasure in heaven, against the day of their death, when they must be banished hence naked, as all the Princes of that City were. At which time, if their good deeds do follow them, as God promiseth, then shall they be happy men, and placed in much more glory, then ever this world was able to give them. But if they come without Oil in their Lamps, then is there nothing for them to expect but this, I know you not.  
This sum of money, is not so much our good deeds, as the forgiveness of our manifold offences, the amendment of our sinful lives, that godly & religious care of the life to come. That which we are so greatly in love withal, the Apostle gives us counsel to the quite contrary. Love not the world, neither the things that are in the world, 1. joh. 2, he addeth the reason: because the world passeth away. But he that fulfilleth the will of God, abideth for ever. Heaven is not in this life, and we must look to be weaned from this world, if ever we will look to be in heaven.  
The joys of heaven, and the desires of the world are quite contrary: for they are too heavy a burden, and do hinder us from mounting up so high. And herein for the most part, we may be resembled unto the Grasshopper, which is borne and bred, liveth and dieth in the same ground.  
The Grasshopper hath wings and hoppeth up a little, but presently falleth down again. So many of us have often good motions unto godliness, and the life to come: and again all is gone in a moment, and we return to our old affections in this world, as though all our portion were only in this life.  
Those fowls that feed grossly, never fly high: and they which feed their hearts with things below, cannot have their affections in heaven. The joys of heaven being so rare and excellent, and so surpassing wonderful, that they might remove these heavy, lumpish, and grovelling desires of this world. The careless, earthly, and worldly mind, hath no sight, nor sense, nor feeling of these joys. But as the ox is fatted in the pasture, and the bird singeth sweetly, and feedeth without fear: and suddenly the one is driven to the slaughter, and the other is taken in the snare: So they that are given to the world, are lulled a sleep in security, until the time that death striketh with his dart, and endless destruction overwhelmeth them. But where is that man or woman, which can say with the Apostle, I desire to be dissolved, and to be with Christ which is best of all? Phil. 1. For they that say such things, declare plainly, that they seek a country, Heb. 11.14. Desiring a better counttey than is to be found in this world; that is, a heavenly: and for them hath God prepared a City. Heb. 13.14. For here we have no continuing City, no continuing habitation: let us therefore seek a better habitation to come, which is of longer continuance, and free from all miseries.  
The next fruit is, that the remembrance of these joys, 
These joys teach us patience.  teacheth us patience in afflictions, in troubles and didistresses. For how troublesome soever this life is here, yet there shall all troubles, miseries and wrongs, be abundantly recompensed. And the Apostle speaketh truly. Rom. 8.18. The afflictions of this present time, are not worthy of the glory, which shall be showed unto us. In the 126. Psal. They that sow in tears saith the Prophet, shall reap in joy. And he that now goeth on his way weeping, and beareth forth good seed, shall doubtless come again with joy, and bring his sheaves with him. Woe be to you saith Christ, that now laugh, for you shall wail and weep. Luke. 6.25. And therefore happy shall they be in an other world, who have in good causes suffered wrongs, committing themselves unto God.  
This time of heavenly joys, 
Heavenly joys compared to a harvest.  is compared unto harvest, and what care doth every one take to provide good and choice seed, that their harvest may fall out accordingly. Thy seed, is thy thoughts, thy words, thy deeds, and conversation. Therefore let me exhort you as the Apostle doth, Galla. 6.7. Be not deceived, GOD is not mocked; for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting. Look how we sow, so shall we reap: such as our seed is, such also shall be our harvest. The date of this our life, is but short, but the remembrance of a life well led, shall be comfortable for ever; and this shall for ever and ever be our endless harvest: still gathering, still increasing, and never pairing.  
The last thing in the aforesaid 21. 
Holiness.  Chapter, of the Revelation is, that there shall enter into this heavenly jerusalem, no unclean thing. And as it is in the Prophecy of Zechariah, Chap. 14.21. In that day, there shall be no more the Canaanite in the house of the Lord of Hosts.  
The Canaanites were a lewd people, and for the same, were driven out of the land: and if they were not worthy to dwell on earth, much less shall they be worthy to be received in heaven. dearly beloved saith the Apostle S. Peter. 1. Epist. 2.11. Abstain from fleshly lusts, bridle them, keep them under, for they fight against the soul. Collo. 3.1. If ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Set your affections on things which are above, and not on things which are on earth: and mortify your immoderate affection, and evil concupiscence. Remember this peremptory word: No unclean thing shall enter there. Mat. 5.8. Blessed are the pure in heart, for they shall see God. Heb. 12.14. Fellow holiness, without the which, no man can see God.  
And God grant us this wedding garment of holiness, that we may go in with the bridegroom: for we know what befell to him that wanted it, Mat. 22.11. Let us work our own salvation with fear and trembling: being desirous to receive a kingdom, which cannot be shaken: let us pray for grace, whereby we may so serve God, that we may please him with reverence & fear. And seeing we have precious promises, 2. Cor. 7.1.2. Pet. 1.4. and that more surer, than the heaven and the earth, Heb. 6.13.18. let us cleanse ourselves from all filthiness of the flesh & spirit, and grow up into full holiness in the fear of God. For as they that thus do his will, shall enter in through the gates into the City, and their right shallbe in the tree of life: So without, shallbe dogs, and all unclean persons. Reu. 22.14. Let not my last exhortation be forgotten among you. Enter in at the straight gate: for it is the wide gate and broad way, that leadeth to destruction, and many there be which go in thereat. Because the gate is strait and the way narrow, that leadeth unto life, few there be that find it.  
To add unto these, 
God's mercy, one of the greatest joys.  one of the greatest joys among all, is God's mercy: whereof we have a sweet taste in this life. For were it not for that, none of us all should enter into that place, where those joys are to be found. For as our first parents, by God's just anger according to their due desert, were cast out of Paradise, and an Angel set with a sword drawn, to keep the way, that no flesh should return thither; so the only gate to let us in again, is God's mercy. Whereof, as the godly and most righteous that are, stand in great need, so let none of us all, either abuse God's mercy, or presume of his mercy, lest we miss of the same. This mercy, is called the rich mercy of God, for no treasure is comparable unto it: and as it passeth all understanding, so cannot the deepest reach of man, conceive any part of the depth or height thereof: the compass, the largeness, the wideness and breadth of it is such, that it cannot be measured: and therefore may it well be called, as it is indeed, both infinite, and incomprehensible. And because no tongue of man can speak it, let Angels bring the message. As we read Luk. 2.14. Glory be to God in the high heavens, and peace in earth, and towards men good will. The Lord of his goodness, direct our steps to this throne of mercy, and  us with the garment of mercy. And the Lord this day set his print and seal upon you.  
Thus I persuade myself, I have now won some, and whom I have won, the Lord in mercy keep: and so I discharge myself. For we are all by our own disposition, like unto tottering walls, still ready to slide, still ready to fall. And therefore I would I might say, as it was said to him that suffered with Christ; This day shall ye be in Paradise. And if this day your hats be thoroughly converted, surely this day you are in Paradise. It was no comfort to Adam and Eve, to remember they were in Paradise, seeing themselves now cast out. And if we be once placed in Paradise, then let us look to our standing, that we fall not. For as we are mortal, so are we mutable: and nothing so familiar with us, as to change. Deu. 5.29. Unconstant God knows we are, the Lord make us steadfast. And the remembrance of these heavenly joys, which we have now heard, let that make us steadfast even to the end.  

Deo soli omnis laus fit & gloria  
Et gratia in seculum.   
FINIS.