THE WORLD'S ASSIZES.  
Or A Sermon Preached at Paul's Cross the tenth day of july 1614 being the Sunday before the end of Trinity Term.  
By NATHANAEL KITCHENER, Student in Divinity, and Preacher of God's word at Gravenhurst in Bedfordshire.  
Look up, and lift up your heads for your Redemption draweth neers.  Luk. 21.28. Aug. ad julianum, Epist. iij. 
Tria sunt in hoc mundo deteriora omni malo, Anima peecatoris in peccatis perseverans, quae nigrior est coruo; & mali Angeli, qui eam rapiunt; & infernus in quem inducitur: non exim sunt deteriora his tribus.  
Imprinted at London, by Lionel Snowdon, for john Harison, at the golden Anchor in Paternoster-rowe. 1616.   

TO THE RIGHT honourable LORD CHARLES Earl of Kent, Lord of Hasting, Weisforde and Ruthin, and his majesties Lieutenant of the Shire of Bedford.  
RIght Honourable there be two things, which make any great house truly Noble, Love to God, Loyalty to Prince, with the former, this great noble house of KENT is now invested: in the latter it ever continued never tainted; in both a succession hopeful still expected. Religion (which is better than that lot of inheritance, given by jacob to his son joseph) hath in your Lordship been so long a Resident, that any good man, even by popular report, might present an Orphan in hope of succour: much more myself who know so well, am so much bounden, and can so truly speak that of you which the Spirit did of the Church of Theatyra; I know thy Love, and Service, and Faith, and thy Patience, and thy Works, and that they are more at the last then at the first. I have here exposed mine Infant, (a formelesse embryon) to the mercy of the Press, and the Parent to the mercilessness of censure; the poor abortive resembling Alcibyades child, of whom the querulous mother made complaint, That Nature begun it, but did not completely finish it: shrouding both under your worthy Patronage, as an Ajax buckler for defence. All is done in benefit of the Church wherein I live, in token of duty to your person, whom I honour: to satisfy my friends whom I love, and to content any good man, whom I like. Thus desiring the happiness of Heaven and Earth, to attend your soul and body. I beseech him who made all, to add much honour to your days, and many days to your honourable life: In hope whereof, I take my humble leave, and rest,  
Your Lordship's Chaplain in all observance. N: Kichener.   

To the Reader.  
REader, (if courteous, I must thank, if captious, I can endure) there be two sorts of beasts whereof I warn my Youngling; moone-eyde Ignorance, and bleere-eyde Envy; the one with Melitides cannot judge at all, the other with Zoilous will judge too much: the father's council is, That his child avoid both. But if the constellations be malevolous, why yet the Poet saith, Scribimus indoctidoctique etc. So some of those cattle may prove with young themselves, and then others may do as much for theirs. If happily at any time mine Ospring be convented before Felix, ears itching after news; it answereth for itself, that of Solomon, Non est qnidquam novi sub sole. Far as the Comedian said, Nihil est iam dictum, quod non sit dictum prius. If it be taxed by soothing Zidkiah, that with joseph it weareth a parti-colored coat, or that jay-like it borroweth feathers from other birds; In promptu causa est. It pleads antiquity as the first Apology. It have been the ancient custom even of the learned so to do, Tum ut certiora scribant, tum ut iucundius legantur. Next it answereth for itself with Patricius, Me parum admodum fidei rebus meis adhibuisse, si solum authoritati meae in terarer. Thirdly it puts in that plea of Lipsius for his politic Ceutons, in it own behalf, Nil nostrum & omnia: Only the kingly policy of Astyages is the fear of my young One, who upon his dream, married his only daughter to a poor shepherd, That the means of the father might derogate from the child's mind. In fine Cor: Agrippa said, Inter Divos nullos non carpit Momus; and how then shall Mortals think to escape? Gravenhurst. Octob, 1615.  
Thine if thou love the Lord jesus. N: K.   

Upon this Sermon touching the judgement of the World. Preached at Paul's Cross, by N: K. Encomiasticall Verses, of A: W. in love to the Author his especial friend, and his Book a judicious work.  
IN nought save in Christ's Cross Paul glory had,  
In nought more than Paul's Cross maey we be glad,  
Whereby men do this Triple honour raise,  
God glory, this Land Good, & Theirselves praise.  
Amongst the rest, let me, judicious friend,  
Commend thy Book, thy Book shall thee commend,  
By thee, the judgement of the World's explained,  
Wherein a World of judgement is contained,  
Thy judgement of the World's judgement we see,  
Fear not the judgement of the World of thee.  
The World's judgement thy Book so well displai's  
The judgement of thy Book the World must praise.  
Thy Book may mend the world by sins detection,  
But the World cannot mend thy book's perfection.  
Both Book and World shall surely once decay,  
But both shall last unto the latter Day.  
Ni frustra Augurium vani docuere parents.  
A. Wilbore, Ma. Art Syd. Coll. Cant.   

The World's Assizes.  
RIght Honourable, right Worshipful, worthy, and Christian men, and brethren, it is a received opinion in Philosophy, that the motion of the inserior Orb, is governed by the motion of the superior. I may well compare this Chair to a dimmy heaven, wherein the Ecclesiastical Orb of our blessed Horizon do often move. I may liken it to the Firmament, wherein the fixed starts being set, do twinkle and glitter, to the admiration of most. The Orb wherein myself am carried, is one of the lowest: yet now according to the will of God, the Primus motor, and my worthy friends that moved, I am here in motion. In this my motion, I desire with the Israelites to the king of Hesbon. Deut. 2.27. to pass along the highway of my Text, turning neither to the right-hand, nor to the left: only as Michaiah said to Ahab's messengers. 2. Chron. 18.13. As the Lord liveth, what my God saith, that will I speak. So say I, what my Text hath put into my hand, and the Lord shall put into my heart; the one will I touch, the other will I teach. It may be expected by some, that mine inferior Orb shall be carried according to the proper motion of the Primum Mobile; or that it shall imitate the wont motion of the Superior Orb; or sith some say, it's A natura huius loci, The custom of this place, to summon the manners of this city: that therefore mine shall wade into those abuses, wherein itself is a stranger: I answer, No it shall not. For min own part, I say with the Prophet. Puer sum, nescio loqui. ler. 1.6. I am a stranger here, no traveler in the world: I know that Tortuosae viae, Crooked, craneld ways; and Malimores, Bad and worse conditions, are nearly allied: yet how the kindred comes in, I desire not to search the Records, least happily without desire I might lose myself. While I was musing under the burden of my thoughts, what text to take that behoved many: this my text met me, offering itself to me and you, and it concerns all? It was at my choice to choose, and speak what all know: but in my choice I choose, to speak what the most know not. I might speak to you reverend judges, to take heed of perverting judgement: lest you evert yourselves, when yourselves shall come to judgement: but I would feign suppose, that they who know equity, will do right. I might speak to this Honourable worthy Lord Mayor, that he would be a father to the fatherless, and defend the cause of the widow; that he would elevate virtue, and debelitate vice: but I hear so much of you, that this hortatory speech I hear will be needless, notwithstanding I hear that sin so abounds here, that unless the whip scourg it, the scourge is like to whip al. I might speak to the noble & learned Clergy, my brethren; that they like john Baptist would be burning lights, and not like Demas burnt-out lights: but this they know as well as I, and I must strive as well as they. I might speak to the speakers at the Law, that they with care would maintain their Clients; as their Clients at cost retain them: but they are wise and know much, and in their wisdom cannot but know this. I might speak to the fashion-mongers (men and women) of our age, that they would embrace Paul's counsel. Rom 12.2. Not to fashion themselves like unto this world: but this having been a fashion among many my predecessors heretofore, myself am willing to leave this fashion now: I might speak to all with my Saviour. joh. 5.14. and so I will and do Sin no more, because each one must die and come to judgement, All must give account of all to the judge of al. The Philosopher saith, Primus motor movet primum mobile, & Primum mobile caetera omnia: the chief mover moves the first movable & it all the rest. Be God almighty the first mover: suppose me for this time & place the chief movable, & yourselves my judicious Auditors, the bodies to be moved. Mean while God grant my spirit of mediocrity, the voice of the Bird of Paradise, of whom I read that she moves all to repentance to whom she sings: which if I ask shall receive I will think this a blessed time bestowed: in desire whereof, I crave your attentive hearts to that portion of scripture, which I find thus written.  Act. 17.31. 
He hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath appointed.  
BLessed Paul who of a Peelar became a Pillar, of an earnest persecuter. Act. 8. became a zealous Preacher. Act. 13. being guided by the spirit from city to city to preach, in the end he came to Athens, as appears in this 17 chapter, vers. 15. Where being, he was brought into the Street of Mars. ver. 19 & there passing along, he stood and told them what he had observed, An altar wherein was written, unto the unknown God. vers. 23. Whereupon Paul took occasion to preach unto them The living God, declaring unto them, t●at he was the framer of this world's Architecture that he dwelled not in handmade temples, that he is not worshipped with bandy works. ver. 25. that he gives breath to all, and appointed to every thing his season: that in him we live, and move, and have our being, vers. 28. and therefore that we, who live, and move, and be, should Repent, vers. 30. Because, as my text hath it in this verse. 31. He hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath appointed. In which words I note five things.  
1. 
Parts 5.  The certainty of the day, set down by a double Affidavit: first the Author, He, that is, God. 2. The resclution, Hath appointed. 2. The uncertainty of the day, in that it is not limited, coacted, or restrained to a day definitive. This or that day, but to a day indefinite, A day, The end of the appointment, to judge the world. 4. The manner, how, In righteousness. 5. The Party who, By that man whom he hath appointed. In speaking of which words, I crave this sole favour, that all things may be taken, and not mistaken as they are spoken.  
1. For the certainty, The Power of God hath an appointed day for the creation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The great world the mercy of God had it appointed day in the redemption of man, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The little world: now the justice of God must have the appointed day for the just punishment of the unjust little world that sojourns in the great world, for Fundamenta, The foundations of the Continent shall be shaken, and then Blandamenta, The follies of the contained shall be overthrown. The Apostle speaking of the certainty of this day, saith. The day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a noise, the elements shall melt with heat, and the earth with the works that are therein shall be burnt up, and we must look for new heavens, and new earth, 2. Pet. 3.10. For I do believe that at the end of the world there shall go a great and terrible fire either hard before, or with the coming of the judge. But now whether this fire shall be Elementum ignis, the element of fire in it own proper sphere, or whether all the fires on the earth, or in the earth among the stones and minerals, or whether such a fire, Qualem excitabit tum deus, as the almighty shall then raise: whether, I say, it shall be all of these Coniunctim in one or any of these Devisim severed, that I know not And that fire shall consume this world, it shall Corpora incinerare, terrae nascentia absumere, & in nihilum redigere: burn bodies (not all) into ashes, consume all the vegetative things on the earth, and bring them to nothing. Also, I look for new heavens and new earth, but how new? Quoad formam, non quoad substantiam: New in regard of the form and fashion: not new in respect of the matter and substance. In this I hold with Aug. Civit. lib. 20. cap. 16. Elementa, id est, Caelum & terram non esse abolenda, sed in melius commutanda: figurem, id est imaginem mundi, non substantiam berituram. That is The Elements, heaven and earth shall not be taken quite away, but changed into better: the fashion, that is, the likeness of the world shall perish, but not the substance therrof. jumping with this opinion of Augustin is that of Saint Greg. Mor. lib. 17. cap. 5. Caelum & terra per eam quam nunc habent imaginem transeunt, sed tamen per essentiam sine fine subsistunt: caelum igitur & terra & transit & erit; quoniam ab ea quam nunc habet specie per ignem tergitur, & tamen natura sua servatur, That is, Heaven and earth pass away through that Image which they now have: but in their Being they remain without end: therefore beaven and earth shall both not be, and be, because from it now-shape it is scoured and made clean by fire, but the nature and condition thereof is still continued; agreeing to that of Psal. 101. Thou shalt change them & they shall be changed. Now that this great & dreadful day will come, Pie credendum we must undoubtedly and holily believe. The Prophet Malichi saith, The day of the Lord will come burning like an oven. ca 4.1. and it is a rule among the Schoolmen, Futurum in deo aeque certum, quam aut presence, aut praeteritum: Will, in God give as much certainty as Is the future tense is as sure as the present tense, or preter-perfect tense: that which is to come in God, is as certain, as what is either present, or past. Therefore the Prophet joel (happily having reference to this position) saith, The day of the Lord is come, for 'tis at hand c. 2.1. The Prophet Esay in the 13. chapter of his prophesy, and Abdi in his short prophesy, say both, It is at hand. The Prophet Zephaniah saith, It is hard by. Therefore there needs no doubt be made of the certainty: neither is there any question of the misery. Esay calls it a day of trouble & ruin. cap. 22. jeremy calls it a day of vengeance. c. 46. joel calls it a fearful day. c. 2. Amos calls it a dark day. c 8. Zephoniah calls it a day of wrath. c. 1. Zephany calls it the special day c. 14. Bern. speaking of the dreadfulness of this day, saith, Plaugent judaei, plangent gentiles, Plangent Christiani, plangent ones qui magis mundum amarunt quam deum, plangent suam culpam quam commiserunt, suam stultitiaem quam nen corrererunt, suam gloriam quam amiserunt, suam paenam quam incorrererunt. jews shall weep, Gentiles shall weep, Christians shall weep, all shall weep that loved the world, more than God. They shall lament the faults they have committed, their folly they have not corrected, the glory that they have lost, and the punishment that they have incurred. And indeed well may they weep, for above they shall see the angry judge, whom they have offended. Beneath, hell gaping which they have deserved; Without, the world burning which they have delighted. Within, the conscience stinging, which they have surcharged. On the right hand their sins accusing which they have committed: on the left hand, evil Angels tugging them; about them good Angels driving them into hell. Therefore let me say with the Apostle, What manner of men ought we to be in holy conversation of life. 2. Pet. 3.11. For the time is come that judgement must begin at God's house. If it begin at us first, what shall be the end of them that obey not the Gospel of God? And if the righteous scarce be saved, where shall the ungodly and sinner appear? 1. Pet. 4 17. The first judgement was in water, to cool the riotous heat of lust, that then did abound, when Bigamy and Polygamy was suffered: but the last judgement shall be in fire, to purge this away raining desire of gold, and heat the lukewarm charity, that now the world being old, waxeth cold Our Saviour speaking of the fearfulness of this day, saith. The Sun shall be darkened, the Moon shall not give her light, the Stars shall fall from heaven, the powers of heaven shall be shaken, all kindreds, of the earth shall mourn, and ye shall see the son of man coming in the clouds of heaven with power and great glory. Mat. 24.29. That is, the heavenvly bodies shall endure great alteration, to terrify the wicked, and be Criers (as it were) unto them, to summon them before the great Tribunal. But how the sun shall be darkened, how the moon shall not give her light, how the stars shall fall from heaven (which really cannot be) because the least star is so much bigger than the whole earth) and how the powers of heaven shall be shaken: to say truth, we cannot now justly determine: let me therefore say with that worthy Aug. Civit. lib 20. cap. 30. Magis tum docebit rerum experientia quam nostra iam consequi possit intelligentia, The experience of things which we shall see then shall teach us better than we can conceive now. But howsoever, it shall be terrible, yea so terrible, that as Aug: spoke of God, Verius cogitatur deus quam dicitur, & verior est quam cogitatur. God is truer thought of, then spoke of, and yet himself much truer than both. So say I of judgements terror, it is sooner imagined then expressed, easier thought then spoken: and yet in itself more hideous, then either imagined, expressed, spoke, or thought. Terribele est illud judicium, in evitabilis paeva, intollerabile tormentum: It is a terrible judgement, a pain inevitable, a torment intolerable: but yet Quid sit, Directly what one it is as Aug. Eucher. c. 38 said of the diversity of the Angel's Potentiality: say I of this, Dicaut quipossint, dummodo qd. dicunt probare valeant, Let them speak who can, so be what they speak they can prove. This is and thus is the second coming of Christ, & this far different from that that was In humilitate, in humilitic like a servant, this shall be in magistrate, in magistie like a king, that was in infirmitate in infirmity like a sheep to the slaughter: this shall be in potestate, in power like a Lion to his prey, that was in poverty, being Infans in praesepio, an infant in a manger, this shall be in dignity being Index in judicio, A judge to give sentence, that was in misericordia, in mercy to confirm all, this shall be In justicia, In justice to confounded most: He was then Homo inter homines, a man among men, he is now Deus supra Angelos, A God above Angels: & yet though a God, he will come like a man to judge men & wicked Angels: there was a time when he did Pati pro peccatis, suffer for our sins, & after a time there will be a time when yet there shall be no time, when we shall with him as he doth now Triumphare cum liberatis Triumph with freemen freely freed; what time he will sever us, A damnatis, from those whom his rigour hath appointed to be damned. I remember the Scripture speaks of David, that he was wrath with Nabal for denying him victu als at his sheepshearing, when David was an hungered in his flight; & so Abigail was feign to appease him. 
1. Sam. 25. ●  But when jesus Christ shall come in flaming fire, to render vengeance on them that know him not, nor obey his Gospel. 
1. Thes. 2.8  No Abigail shall serve for intercession. The terror of that day cannot be uttered, because the judges sentence shall not be altered: man while he was living, would ever be sinning: and God after that sentence will ever bepunishing. Then shall the Archangels loud voice be heard, that voice which cleaveth the rocks, openeth the graves, raiseth the dead, oyneth souls to their bodies, & all In momento, In a moment, & twinkling of an eye. Then shall the unbelievers misery come, then shall be the strict examination, the narrow searching, and idle words accounting: then Exigetur e nobis me tempus impensum quomedo fuit expensum. We must give account of all time allotted us how we have bestowed it: For, Non est capillus de capite, nec momentum de tempore de quo rationem non reddendum. There is not an hair of our heads, nor a moment of time, for which we must not be accountable? the reason is, Cuia qui pro frigida agnae dabit mercedem, Becuse he who for a cup of cold water will give a reward, Pro verbo osioso statuit paenam, For an idle word hath allotted a punishmet. He that created time, & was borne for us in the fullness of time; be assured, he will judge us for our notused, or abased time; the great-man the world, & man the little world, both have a time, and time will come that the Great man shall have an end, & the little man, who hued in the great man shall be judged at that end. When that end shall come, the secrets of all hearts shall be disclosed; for as Musculus on Genesis saith about Sodom's destruction; Quod noctu peccatur luce diurna punitur, Sin by night committed, by day shall be punished. Then shall it be said to a sinner, as Nathan said to David. 
2. Sam. 12.12.  Thou didst this secretly, but I will do it before all Israel, and before the Sun. In this world God afflicts his chosen, and then judge how in the next world he will toment the wicked. And as Greg: speaking of Herod's cruelty to holy john Baptist, saith; Magna crudelit as cum sacram caput fuit decollatum, maior cum allatum & homicidium ostentatum, adhuc maior quia saltatrici datum sed Maxima quia in potestatem adulterae assignatum, It was great cruelty to behead an holy man, more to bring the head, and make boast of the murder, greater to give it to a Dancer, but greather than all to assign it into the hands of an adulteress: In the end concludes it with this remarkable note; Hinc unusquisq colligat quid illic passuri sunt quos reprobat, si hic va cruciat deusquos amat By this may alisuppose how God will torture that wicked in the next world whom he hateth, when he thus afflicteth his choose in this world whom he loveth. In this world heads to his servants faults. 
job. 14.17.  In the world to come he will sift the vngodlies sins. And as Bar: in Can. ser. 15. saith, Quid in Babilone tutum si in Hierosolyma fiat scrutinum? If there be made a search in jerusalem, what safety can be expected for Babylon. The Papists say, if there be but two places, Heaven & hell, & Non est quis medius locus ut possit u● more esse nisi cum Diabolo qui non est cum Christo. There is none interstitial place but that he who is not with God must needs be with the denil. If that every one (as the truth is.) after this life, is immediately, In puncto temporis. In a very instant of time gone to soys or to pains, hath reward or punishment; what then need we a judgement day? I answer yes, in two respects. 1. Because the body hath been a coagent with that Soul in good or in evil, & that body, as yet lieth senseless in the grave, & shall so do until that last doom, even without any feeling: now, it is meet that as it hath been a coactor, so it may be a copartner, that which until then it shall not be. 2 Because God will render to every one according to the full measure of Mercy, or justice; & so it is that until that judgement day, neither the godly shall have their full fruition, & consummation of joys, nor that wicked of pains their measure: wherefore to make both complete & absolute, joys to the godly, and pains to the wicked; As also that two old friends might meet again together to renew old acquaintance. A judgement day must be. God's mercy was refused, his son jesus misused, therefore his injuries must be revenged, his enemies must be confounded, the wicked must together be punished;  tormentis panalibus socientur qui socij fuerunt in vitijs. To associate them in torments, who were companions in sin. Paul the third Pope of that name made question of three things living, which dying, he said he should be resolved off. 1. In sit Deus if there were a God. 2. An Annimae immortales, If souls did live after the bodies were dead. 3 Siqui inferno, If any were in Hell? Now these three questions will have time after the judgement-time to be discussed by leisure: the one to the Atheist, the other to the careless Liver; the last to the unrepentant offender: all three to the sail of Hell, the damned persons in Prison.  
Now to this necessity of judgement general, two things make a certainty to every man in particular. The Author. 2 The resolution. 1 The author is God, and that God is, Ordo naturae, natura mentis humanae, terrores conscientiae, ordo societatis Politicae, sacrorum hominum coucensus. The wonder full decency even of nature the nature of man's mind the terrors & stings of conscience, the order of political society between man and man doth plainly show. As Perkins saith in his Armil. aurea. Nay, as the heathen Orator said; Nulla geus tam sera, There is no Nation so wild, no Harbarian so barbarous, but in heart will acknowledge it; Wherefore in his Tusc. Questions, he reports of Protagoras Abderites, that because he began his book with doubt, De dijs vero neque ut sint, neque ut non siut dicere habeo, As concerning the Gods, I have nothing to say, but that they may be and may not be. He was banished the city, and the whole country by a public Edict, and with a general consent his books were burnt to ashes. Now this God, that is, is Magnus sine quantitate, bonus sine qualitate, Is great without quan titie, good without quality. As Aug. saith, Whose free-will elected us, whose power created us, whose love preserved us, whose mercy at the appointed day will crown us, if we in our allotted days will serve him. This God is called in Latin Deus of Do, to give: 
jam. 1.17.  because, Onem dat, He gives every good and perfect gift. In English he is called God, Quasi good, yea he is goodness itself, and no good thing will he keep from them that fear him, and serve him in holiness and righteousness of life. This judgement day then, is good, in respect of God and man; In God, to show his great mercy & just judgement, to the godly & the wicked: In man, that a crown immortal might be absolute, that the fullness of perfection might make a perfect fullness. 2 The resolution, he not only in a kind of intentional determination verbally said it, that which had been sufficient too, for, 
Psal. 33.9.  Dixit & factum est. He spoke the word and it came to pass. But more, he hath with mature deliberation resolved upon it: for my Text saith: He hath appointed a day: that is, Flatly agreed upon: As if the blessed Trinity had held a Council about it, as about the making of man. Let us make man. So, 
Gen. 1.26.  Let us appoint a day for judgement. And then after that secret heavenly Parliament hold, the Act was published (as a revealed thing which belongs to us & our children for ever.) That there is an appointed day of judgement. 
Deut. 29.29.  Agreeing to this is that of the He. c. 9.27. Statutum est hominibus ut semel moriantur, pastea vero judicium. It is appointed for all men once to die, and after that comes the judgement. It is appointed, & therefore needs must be; nay both appointed, & therefore shall be, Death & judgement too. With god is no change no alteration, no shadow of either: for, Ego dominus & non mutor. I am the Lord and I change not, 
Mal. 3, 6.  Solus deus recipit immortalitatem, quia non capit mutalit atem. Only god is imortal because only God is imutable. The heavens change & look old as doth a garment but thovart the same & thy years fail not. 
Psa. 102.27.  Why doth the sun guide the day, the moon & the stars govern the night? Because god hath appointed it. why doth not the sea overflow the earth, it being so many degrees higher, them the earth, but keep itself in it bounds which it passeth not? Because God appointed it. Why have we a winter & a Summer? and not all one season of the year? Because God hath appointed it. Why do all the godly look for a judgement day? Because god hath appointed it. So we have light and darkness, day & a night, a spring & a fall. All because god appointed all. If your ask me, why jacob was predestinate before all worlds to salvation, & Esaw hated to damnation? I answer Statuitdeus, because god appointed. If you ask me why Saul was cashiered of his Kingdom, and David inthronned? I answer, Statuit Deus, God hath appointed it. If you ask me, why Absalon did hang between heaven and earth by the ruffinly hair of his head? (A destruction to give our now such people instruction,) I answer, Statuit Deus, God had appointed it. If you ask me, why I do, and you must look for a judgement day? I answer with my Text. Quia statuit Deus, Because God hath appointed it. The Rainbow hath many colours, two Dominant, Fiery and Watery, the watery colour remembreth us of the Deluge past, and bids us fear it no more: the Fiery advertiseth us of the judgement to come, and bids us daily look for it. If you ask me why? I have retained my Text, and what that speaks is law, Statuit Deus Because God hath appointed it.  
2 The second part of my Text, is the uncertainty of the day of judgement: for, Quinatus ante tempus, He that was borne before time. And Qui dedit esse tempori, Who gave a being to all time, will come, In tempore, In a fit time; to judge us. Pro tempore, For lost time, we who are Heirs of time, when as Non erit amplius tempus, There shall be no more time. Time itself shall be no more, as we read. Apock. 10.6. that is, No more time of persecution, of murder, of Sin: whereof the sixth Angel spoke. Apoc. 9.13. The time of persecution at that time shall cease, and yet time itself shall not have cessation. Antichrist with all Complices of his shallbe destroyed, so there shall be no time for hurt, nor destruction, sith the destroyer himself shall be destroyed: but, Ipsum Tempus in quantum tempus, Time in that it is time shall suffer no destruction. In three things appears the uncertainty of the day of judgement. 1 The place where. 2 The manner how. 3 The time when. It is uncertain in what place we shall be judged. It is uncertain in what manner we shall be judged, and it is uncertain what time the judge will come to judgement. 1 The place, any particular place of judgement, or where the judge will appear to judge, is to us utterly unknown; more than that Paul speaks of. 1. Thes. 4.17. Then we who live and remain, shall be caught up in the clouds to meet the Lord in the Air, and so shall be with him for ever: So that the general place is the Air. In the 6. of Mat. 64. In the 13. of Mark 26. In the 21. of Luke 27. The judge there speaking of himself at his coming, saith; That it shall be in the Clouldes of Heaven. That is, both as the Marginal hath it, and as the most understand it. Sitting upon the Clouds, as he was taken up: which opinion is the common received opinion of the learned. There were of the Friars, and are at this day, of opinion, that the valley jehosaphat, which is situate towards the Eeast, between jerusalem and the Mount of Olivet, shall be the place where (say they) the throne shall be set, and where we shall all be judged: the proof of which opinion, they cite out of joel. 2. chap. 3. verse 2. where the text saith, I will gather all nations, and will bring them down into the valley jehosaphat. The reasons moving them to this opinion are two. 1 Because they hold jerusalem and the places about it adjacent, to be near the middle of the earth; and therefore being a place so copious, so famous, most fit for the place of judgement. 2 Because johosaphat in the Original, doth signify the judgement of the Lord. The which opinion of theirs, thus I answer. That for the places situation to be about the midst of the earth or world, that I leave to the Cosmographers to be decided, according to their judgement in that Art and faculty. Also the words signisication, shall cause none alteration; sith they who are learned in the Hebrew tongue, will acknowledge no less.  
But for the places quotation, they must observe, that the Text is to be understood, either by way of allusion, alluding to the valley where God did by a great and unsupposed, unexpected mean at the humble payer of jehosaphat overcome that good King's enemies: for the enemies fell to Civil war among themselves, and one slew another: Moab and Amon fell upon Mount Seir, and they every one upon the other, as we read 2. Cr. 20.23. And so this may have a reference to that, and may signify the valley of destruction for the wicked. Or else doubtless it hath relation unto the word jehosaphat, which signifieth judgement, or pleading, or arbitrating of matters. Wherefore I aver conclusively, that it is not to be understood of the local place of jehosaphat, but only of jehosaphat so termed and called, because the judgement then executed on the damned, shall resemble that which was upon Ichosaphats' enemies. Thus then of the place of judgement, no man must determine, because the Scripture doth nowhere define: for it is a Canon, Where the Scripture leaves none evidence, we must lend no faith: but that there shall be a place, we must all resolve; Latet dies & locus, & timeatur omnis dies & locus, the day and place is unkuowue, that every day and (happily) Place too might be feared. 2 The manner, the manner may partly be guessed, because in holy writ it is plainly described. Saint john saith, Videbunt in quempupugerunt, They shall see him whom they, thrust through, cap. 19.37, Ergo ait Aug. vidibunt corpus ipsum quod lancea percusserunt, & sic videbitur, a pijs & impijs, a justis & iniustis, a gaudentibus & plangentibus, a conficis & confusis. Therefore saith Austin, They shall see that very body which they peareed with a Spear: and so he shallbe seen of the godly and the wicked, of the just and the unjust, of them that shall rejoice and those that shall lament, of those that be saved and those that be confounded. The circumstances then of the manner of the judges coming partly shall be these five. 1 The judge shall judge in the mere form of a man; yet not in the form of a mere man, sith he is, was, and will be more then man. Licet homo verus, non tamen homo merus. this is plain. Act. 1.2. Where when be was taken up into the Clouds from his Apostles, as they stood looking steadfastly towards Heaven, as he went; the Text saith, Two men stood by them in white apparel, which said, Ye men of Galilee, why stand ye gazing into Heaven? This jesus which is taken up from you into Heaven shall so come as ye bane seen him go into heaven. So, like a man he went, and like a man he shall come. unde Aug. Ser. 64 De verbis De; Forma illa erit judex quae sub iudie estetit, illa judicabit quae iudicata est. That form shall be judge that yielded to a judge; that shall judge, which was judged itself. And if judgement should be only among the just and holy Ones, to them would the judge appear as in the form of God, (saith this Doctor) but because all must be judged, just and unjust, and sith it cannot be that the unjust and wicked should see God. Talis apparebit, judex qualis videri possit & abijs quos Coronaturus est, & abijs qua damnaturus est. Tract. in john cap. 5 The judge shall so show himself as he may be seen, both of those that shall be crowned, and those which shall be damned. For at that time he will, Dare praemia secundum bona opera, non propter bona opera. Give rewards according to good works, but not for good works; As may be proved. Apocal. 20. And Matthew 16.27. Also Civit. lib. 20. cap. 24. Manifestus veniet inter justos & iniustos indicaturus just, qui prius vevit occultus ab iviustis iudicandus injust: He shall manifestly come among the both just and unjust, to judge justly; who before obscurely hidden, came among the unjust to be judged unjustly.  
In the form of a Servant shall the judge be seen. Occulta erit forma Dei, Occultus erit in servo Filius Dei, Hidden shall be the form of God, and the Son of God in thee form of Man. The Son of man shall appear, because the power of GOD shall make that appearance: and the Son of God shall judge the appearers, because he will take the form of man for the judgement. 2 Canet tuba, The Trump shall blow, that is, some admirable sign Accipitar, Shall be received; which by divine appointment, Dabitur, Shall be ginen: and this sign is diversly termed in the Scripture: Sometimes to be The voice of an Archangel: sometimes The trumpet of God: sometimes The voice of the Son of God. And verily, it may well be called a Trumpet, because God doth come then like one who is ready to wage war against his enemies: and such shall be the virtue of it, that at the hearing thereof all shall arise. Though some, with the Martyrs, have their bones burnt to ashes; others devoured by beasts, some rotten in the grave, some lost in the earth, and one perhaps a thousand miles from the other: yet these all by God's divine power and might, shall be united and knit together; and being the felse same bones which the creature had before it died, shall receive the very same flesh, though it be devoured by worms, and returned to dust from whence it came. Yea, and that Eaendem numero, the same numerarie flesh, as the Logicians term it; and not Specie in shape and likeness, as the Anabaptists falsely hold: Deum nova creare corpora: sed his similia, That God will create new bodies, but yet like to our former. In the 1. Thes. 4.6. it is said, The Lord shall descend from heaven with a shout, with the voice of an Archangel, with the trumpet of God. A shout doth properly belong to mariners, who for encouragement do all shout together when they cast forth their oars: and it should seem the Apostle alludeth to these, both as the marginal note hath it, and as Aretius on that place expounds it. The same Aretius holds, the shout to be the loud cry of the Angels: Lyra & Wirth, expounds this shout, to be the cry of the judge calling all to judgement: oothers think it shall be the confused cry of all the unreasonable creatures. The voice of the Archangel, is thought by some to be The great and general noise of the heavenly troop, that shall attend the judge. Bucer thinks it the high note of the Captain of the heavenly Host: Lyra saith, The voice of Christ, commanding all to judgement, shall be vox imperativa, the swaying, overcoming voice, the voice of the Archangel calling to judgement, shall be vox executiva, The accomplishing or finishing voice, the voice of execution: that as the Saints shall judge the world. 1. Cor. 6.2: so when the Lord shall cry, Arise ye dead to judgement, even that cry shall be the Echo, (as it were) and cry of the angelical multitude. The trumpet of God, saith the Gloss, shall be the commanding all to arise. after which rising, instantly shall be the judgement. Others think, the trumpet shall be the manifest appearing of the judge. Musculus thinks, it shall be some outward sign which may be called and termed A Cry terrible and horrible, causing astonishment. But in this scrupulosity no mortal weight can be a true Arbitrator: let me therefore say with Aug. Hoc est in concilio dei: This is in God's counsel. This we know, that when the Law was given to the Israelites upon mount Sinai, The mount smoked and trembled, and a trumpit blue. Exod. 19.18. all was to move terror and fear: and this believe, the trumpet at the last day shall dreadfully blow, to terrify the wicked, and comfort the godly, as also Aretius holds. A trumpet is an instrument of vocalitie, properly used in war, and by the call of a Trumpet (not a material one, dimentionate) shall we be called to judgement: what time, God will go to battle with his enemies, and the field be yeeded into his hands. Thirdly, The dead shall arise, the living shall be changed; which change shall be in stead of death. 1. Cor. 15.51. Fourthly, The Angels shaell gather together the elect from the four Winds: 
Mat. 24.31.  that is from the four quarters of the world. Fiftly, The Stars shall be dark, either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed & truly, the Son was at the passion of our Saviour, when Far non poterat creatura videre iniuriam creatoris. The creature was ashamed to see the injury offered to the creator, and so blushed for shame or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of a great light then coming. These are the main circumstances of that great man's manner of coming: among great men every where so meanly considered. The Romans had a custom, that when any offender was convicted, they would put into the number or their names the double number of letters, the letters were A and C. and these were put In urnam, into some holloe thing. A was the letter of absolution, and if the offender drew that Lot, it was a Supersideas, he had his pardon, notwithstanding both his ofience and sentence given on him. C. was the letter of condemnation, and if the poor prisoner drew that; then the silly guerdon was to prepare himself for execution: for then, a Tamberlins, black tent was up, nothing to be expected but destruction. But alas, no such A. shall be at dooms day; when a sinner without a Saviour, shall miss the venite. Mat. 25, 34. and the too late repentant, shall will he, nile he, draw the black C. of a lamentable He, against which time, God make us all provided. 3. The time, the time is to us merely uncertain, Modium patefecit tempus celare voluit: He hath made known the manner, and concealed the time. Aug. Epist. ad Hesenchium, saith. There are, Lord, which say they can make a computation of thy coming, but yet, of the very day and hour, (whereof my Saviour speaks. Mat. 24, De die autem & horae illa nemo novit, Of that day and hour, knoweth no man,) They say indeed they can give no guess at all: for mine own part, I say nothing but this, Id me velle scire, quod Christus ait neminem scire posse, I would be glad to know that, which Christ saith none can know at all. Wherefore the same father in another place gives this good counsel, That we should not be like the idle servant to say Moram faciet dominus meus, My Lord will defer his coming. Luk. 12.45. and so begin to eat and drink with the dunken; nor yet resemble the Thessalonians. 2. c. 2. To give credit to every false report and tale, as if the day was now in being: but to watch carefully, as if it were In tergo, at hand, and at our very backs behind us; concluding thus, Nos itaque quod dominus scire noluit, libenter nesciamus. Let us rest in willing ignorance, where the Lord would have us be in Nescience, and be content not to understand, what God would have no man to know. But as in the rules of Physic, a disease is guessed by the Symptoms, so in this great secret of heaven we may aim at it a loaf off, and deem it to be nigh: but yet cannot tell, being aided only by the Signs, to divine when. john Bap. was a Prodromus, a forerunner of our Saviour & preached repentance. Mat. 3.2. Thirdly, So there be certain signs which are Prodromi, Preparers of the way, & bring tidings of judgements coming; which teach us that lesson of our Saviour; Be ye therefore ready, 
Mat, 24, 44  for in such an hour as you think not, will the son of man come. Now among these signs, I note three sorts. 1. Some going long before the day of iugdment, of which sort are these. First, The preaching of the Gospel throughout all the world among all nations. 2. 
Mat. 24, 14.  The great security & gluttony, as was in the days of Noah. 
Mat. 24.38.  Such did go before the judgement of water, and such shall go before the judgement of fire, 3. The perilous times when men shall departed from the faith, & give heed to spirits of error, & doctrine of devils. 4. 
1. Tim. 4. ●  The disastrous disorder in men's conversation, Pride, covetousness, cursing, disobedience, truce breaking, with a bead-roll more reckoned up by Paul. 5. 
2. Tim. 3, 1  The disclosing of the man an of sin, Antichrist, the Popish son of perdition. 6. 
2. Thes. 2, 3  The persecution of the godly, the Church when men shall think they do God good seruince in killing them. john 16.2. Whereupon the Poet saith, Sanguine fundata est ecclesia sanguine saepit: sanguine succrevit, sanguine fivis erit, The foundation, beginning, increase of the Church was with blood, & with blood shall the end be. 7. Charity shall be cold, And the love of many shall abate. Mat. 24.12. which thing being but seriously thought on, who would not think, but either we lived under the frozen Zone, or that there was a continual winter, in men's hearts. Secondly, there are signs going hard before the day of judgement, as first, The Eclipses of the Sun and Moon, both darkened scarce yielding light. Mar. 13.24. where in I say with Hemingius in his Syntagma, Quicquid accidit, Whatsoever comes to pass though a naturalist may give a reason thereof; yet if it be extraordinary, as Eclipses, Inundations, Tempests, and the like, it is Portentum, foredoometh some thing. Secondly, The falling of the Stars, which is meant not really, but supposedly, as men shall imagine: meaning that all creatures severally and jointly, shall be Praecones, Cryars to summon us before that horrid seat of judgement. Thirdly, In the earth shall be tumultuous quaking, on the earth nation shall rise up against nation, about the earth strange rumours of wars, plagues, diseases, famines, persecutions. Luk. 21.10. In the Sea strange break out and the overflowings, that which our late woeful experience can too truly testify. In the Air dreadful sights, as were over jerusalem upon her imminent destruction, whereof josephus writes. Fourthly, The calling of the jews, which Paulo proves by three reasons that it shall be. Rom. 3. but how soon, he alone knows that knows all. Thirdly, There are signs going with the day of judgement. 1. The sign of the Son of man. 2. The lamentations of the Sons of men, All kindreds of the earth shall mourn, then shaell the Son of man come to judge, and the Angels be sent out to gather. Mat, 24.30. It is doubted among writers, what this Sign of the Son of man shall be. Caluin seems to hold it to be the glory, and majesty, and power of Christ, giving notice as it were of his coming.  caele sti potentiae praeditus, quae si sign in sublime erect, ad se convertat totius muldi intuitum. That being furnished with heavenly power he might set the whole world a looking at him, as it were with an elected sign on high. Many hold it to be the very body of Christ, retaining the wounds of his passion, in his hands, feet, & side; as Musculus cities the opinion. Theophilact on the 24 of Matthew, holds this sign, to be the sign of the Cross. Qua apparebit in caelo suprae solem fulgens adarguendos judaeos: which shall appear in heaven shining above the sun to reprehend the jews and be a Trophy, and kingly Ensine. This is likewise the opinion of chrysostom Hom. 77. on Matthew. Signum filii hominis erit signum Crucis, (non crux lignea in quam passus dominus, sed Lux in dominum Crucis) sole splendidiori: The sign of the son of man shall be the sign of the Cross, brighter than the Sun: for the Sun shall be dakened, but the cross shall appear to abash the impndencie of the wicked, saith this golden mouthed father. Hier. in Mat. 24. saith, We understand the sign of the cross, by the sign of the Son of man, that the jews may see him whom they thrust through: as Zachar. speaks. cap. 12.10. A worthy writer hath this comparison, As a king entering 2 city, goes before the army, and hath his Banners and Vexilla regalia, Kingly flags carried before him: So the Lord of heaven, the King of kings, descending from the heaven of heavens, doth go before his host of Angels, and Archangels; who carrying before the sign of the Cross, as a standard of triumph: will relate to wretched men the coming of the heavenly King on earth to judge the world. Now among those peroursarie signs, they are all expired but these two, The preaching of the Gospel through out all the world. Mat. 24. And the calling of the jews Rom. 2. throughout the whole chap. 1 As for the preaching of the Gospel, if by all the world is meant (by the figure Synecdoche) the most parts of the world; or the jews & Gentiles, the whole world being into them two divided, as Master Caluin understands it: then is the signealso expired, as he averreth; for so it hath been. 2. And for the calling of the jews though as yet it is not, (for there must not be a calling peculiar of one particular, jew, or a few jews, but a general calling of them all) nevertheless how soon it shall be Man knoweth not: but that (they being in number so many, in places so dispersed, in religion so backward) as yet they are not, all do grant. Howsoever these signs being in a manner all fulfilled; they rub our dull memory of the end of all things at hand, to be expected. Saint Hier. citeth 15 signs out of the old Rabbins that should go hard before the day of judgement, all which Scholast. Hist. saith that Hierome found in the Annalibus libris Hebreorum: & these signs in number 15. are to be expired in 15 days before the worldslast expiration; the breathing out the last gasp of the last day. 1. The first day, the Sea shall raise itself 40 cupits higher than the mountains, standing like a wall in it own place. 2. The seond day it shall so much go again into itself, that it shall scarce be seen. 3. The 3 day, the habitants of the Sea, fishes shall appear above the waters bellowing out, roaring and crying even to hearten. 4. The fourth day, the sea and all waters shall burn, 5 The fifth day, the trees & herbs shall have a bloody dew. 6. The sixth day, All edifices, and buildings shall fall. 7. The seventh day, there shall be a general rapture of the rocks in pieces 8. The eight day, the whole earth shall quake. 9 The ninth day, the ground shall be made plain and level. 10. The tenth day, men shall go out of caves and dens of the earth like mad men, & not able to speak one to another. 11. The eleventh day, the bones of the dead shall arise, and be over their graves. 12. The twelfth day, the Stars shall fall from heaven, to the judgement of many 13. The thirteenth day, the living men shall die, that they may rise with the dead. 14. The fourteenth day, heaven & earth shall burn. 15. The fifteenth day, there shall be a new heauė, & new earth, & all men shall arise. I quote not these as though I did, or would have you believe those Rabbins from whom Hier. made this relation; both because the 13. is false, as also because we have Scripture for the certainty but of some of them, and for the order of none of them: Only to tell you that no Adamantine stony heart, can but tremble at the consideration of these things & to teachyou with care & conscience to prepare against the ensuing time of death & judgement: for it you be ready against death comes, you shall be happy when judgement comes. Every man's death's day is his particular judgement day, & Quocunque ceciderit arbor ibi erit Eccles. 2.3. As the tree falleth, so it lieth: mankind resembleth crecs some cut down in their spring, some in their full growth, some when they are dead. So is man, some die in youth, some in middle age, some in old age: and as the Axe, death, cuts down the tree. Man, as the tree falleth, so it lieth: as death doth lean us so shall judgement find us, & as judgement finds us so shall sentence paste upon us. Qualis exieris ex hac vita, talis redderis futurae, Such as a man goes out of this life, such shall he become at the future life. God hath hidden fromus this time of the last judgement in diverse respects, 1. To try our faith and patience, to possess our souls therewith. Lu. 21.19. vincit quipaetitur. 2. To have us ever ready. 3. That the wicked might be without excuse. 
Mat, 24, 44  4. 
Rom. 2.5  To bridle curiosity not to search into secret things which belong ro the Lord our God. In the 1. 
Deut. 29, 29  of the Acts and 7 ve. the disciples were told, It was not for them to know the times and seasons, which the father hath put into his own power: & if we growinquisitive, Moses tells us, The things reucaled belong to us. Our Saviour himself speaking of the judgement day, saith; 
Mat. 24.  But of that day & hour knoweth no man, no not the Angels of heaven, save the father only: what then needs man grieve to be ignorant, when the blessed Angels are content not to know it? yea more, jesus the Son of God, was content to be nescient for our sakes; In quantum homo, in that he was man. Some say, he knew it, even Quatenus homo, as he was Man: but not Eatenus, to reveal it to men. Some have boasted of revelations, & by them to set down desinitively a certain day of judgement; some by the Astrological aspects of stars: some by Arithmetical supputarions of numbers would divine the time of the last time, & all , to seduce the simple. Of which sorts of people, I may say as Cato said of the soothsayers of his time: I wonder that they do not laugh, when they meet each other in the streets. There were diverse of the learned in times past; who held that as the walls in jericho fell down the feventh day after they were compasled about with blowing of trumpets, & shouting of the children of Israel, as we read. jos 6.20. So the balding of this world, after those 6 great days whereof one is to the Lord as a 1000 
Pet. 3.8  years, & a 1000 years as one day, shall fall: & then shall be that continual Sabbath, when all times & seasons shall meet together in conjunction, whereof the Prophet Esay speaks. ca 66.23. Theold (Thadalmost said the idle prophesy of Elias falsely shrouded under his name in the jews Thalmuld) is much tossed & haled by many that the world shall last 6000. years, 2000 vacui before the Law, 2000: under the Law, and 2000 under the Gospel. The strength of their weak conjecture is. 1 As in six days the Lord made heaven, earth, and all that therein is, so in 6000. years the Lord shall govern this world, being subject to generation and corruption: and as the seventh day he rested, so in the 7000. shall he (having gatheredtogether his Church by the preaching ' of his word) bring all to everlasting rest and peace. 2. As the Sabaoth was instituted in the evening of the sixth day. So by this Sabaoth, being understood the last Sabaoth, in the end of the last 2000 years or a little before, shall come the heavenly Sabaoth, when all shall rest. 3. As the six first Fathers, Adam, Seth, Enos, Cainan, Malaltel, Gared, are dead, and Enoch, the seventh from Adam, was translated into Heaven alive, and saw no death: So for the space of 6000. years, the world, and death in the world shall be and in the 7000. shall be blessedness and immortality. To show the error of this prophesy, in false computation of years, it will more trouble your Honourable and judicious cares, then edify your hearts; only thus much, know that there were before the Law above two thousand and five hundred years, and under the Law sewer than two thousand. Besides this, the opinion wants a groundwork: for it hath no Scripture for Evidence, now where that foundation fails, there the building falls.  
But, what shall be under the Gospel, we shall not know until the Audit day come: at what time, every Man's bill of accounts shall be put in by appointment of the Creator of Time, and wages (God make us meanwhile good servants) given in particular to all. Some have supposed, that because Christ lived upon the earth 32. years and some six months: that therefore the Time under the Gospel shall be so long: for, say they, The Church hath a relation to Christ, and the body of the one, a type of the other. So then, as the natural body tinued on earth 32. years, so shall the mystical body; the Gospel, the Church we who are his members: provided still, that sith at the end of these years, say they, shall be the everlasting jubiiee of our souls; that in the Interim, every one of these years have a relation to the mosaical jubilee, that after so many fi●●es be expired, the end shall come. But this being but opinion, and the opinion of some, I leave it in haste to your reverend opinions now, and to beescanned by the opinions of all at leisure hereafter: only desiring you to consider with me thus much, That all ages of man are limited to a certain number of years, except the last part of old age.  
Infancy is reckoned to hold until the third or fourth year, Childhood until ten years, puberty unto enighteene, youth unto five and twenty, Courage until thirty five, or forty years, Constant age unto fifty, lumpish age until 65 only decrepit crookedage hathno time of years prefixed, but even to last until the last, and the last gasp, be it sooner or farther off, to be the Stage, post or bound of tha. So likewise this last age of the world cannot be determined, until by the Determiners appointment we see a certain determination. In the mean time, let us redeem the time, considering the time; Let us redeem the time or evilness of the time, with the goodness of our lives. Let us take his counsel who gave the best council, even council for our souls. To watch and pray least that day come upon us unawares and find us unprovided. Consider at that day what a judge we shall see, afrowning judge, he that damned the poor servant, Mat. 25.28. for hiding his Talon, and bringing him only his own without inerest. He that damned the poor soul, Mat. 22.13. for coming to the marriage feast without his wedding garment. He that damned the five foolish virgins, Mat. 25.12. for not coming jump at the hour; and final threateneth to dame all those that work iniquity. Mat. 13.41. Do not we read how he cast out Adam, the first man, for eating an apple? Drowned the old world wholly, for wicked imaginations, all but Noah and his family, saved by a silly Ark of pine-trees? Rejected Saul and cast him out of his Kingdom for sparig the Amalekites? Punished David, a man otherwise after his own heart, with plagues, and his rebellious son; for the committed acts of adultery and murder? Threw the Angels out of heaven. That light as Austin thinks, which Moses speaks of in the first of Genesis? Turned Lot's wife into a pillar of Salt? And then, Qui Angelis, & pijs non pepercit, He who neither spared the Angels, nor good men, how shall we wretched Sinners look to escape? It is good for us to think upon these things, and to consider that Our redemption draweth nigher now, then when we first believed. Rom. 13.11. For if Paul held those the last days wherein he lived, who lived so many years since, even but 37. years after Christ's Passion; and beheaded in the 14. yoeere of Nero, what may we think of ours? The great Papist Bellarmine affirms that we have not 400. to come: but be it, we had 4000 to the world's end, what is that to us? The Psalmist saith; Our daeyes are but threescore years and ten: and if they be of strength, fourscore years, and if so, all is but labour and sorrow, cut off and we soon gone. Psal. 90 10. And Hier. saith, Sin amplius vixerimus, If we live above 80. years it is no life to be called, but a death rather. Now when we die, the world is at an end with us, we go to the house of our age, and come forth no more to tell any tales. Wherefore, jesus make us ready against death comes, and then Mercy will make us happy when judgement comes. The very period of the judgement time, some say, shall be at midnight. Quia illahora Angelus Egyptum devastavit, eademque hora electos suos de mundo liberabt, Because in that hour, say they, the Angel did slay the first-born in Egypt; and that in that hour will he deliver his elect from Egypt of this world. Some say, Econtra, The judgement time shall be in the day, either because the Prophets do call it, The day of the Lord; Or else because that night if the time of night, shall be as bright as the day. Others say, whose opinion Isodore citeth, that, The general Resurrection shall be in the same night, wherein our Saviour made his Resurrection: that is, On Easer even, a the feast of the Pasover; and for that cause, saith he, many in the Primitive Church of the faithful, did watch that whole night, as expecting the judges coming, if we may beleene this Author. But these men I answer, first with that worthy father; Haec est fidei regnla dixit Christus, dixit Apostulus, This is the rule of Faith, to say; Thus said Christ, thus the Apostle. Now this is more than Christ or his Apostles said, and so more than you or I must believe.  
Next, for that they speak of the Night time, I answer, either with Aug. It shallbe, Nocte rerum, In the niht of the knowledge of actions; Non temporum, Not in the night seasn of time. Or else I say with he meaning of the Text, He shall come in the night, that is, Suddenly, unexpected, when no man so much as dreameth on his then coming: and as in the night things are done that men know nor, so that time shall be when men think not. This is sure, whensoever it shall be A Trump shall blow, Inerrorem, To terrify: As Theophilact in Mat. 24 ait; And a shrill cry shall be so loud, that All Souls in Heaven and Hell, and bodies in the grave shall hear, and at the hearing thereof appear before the judge. Who as Beda in cap. 21. Lucae, saith; Ea forma electis apparebit, qua in monte apparuit, reprobis vero in ca forma qua in Cruse pependit, shall appear to his chosen in that form wherein he appeared to Peter, Iames, and john on the mountain, that is, gloriousl, his face and clothes glistering. Mat. 17.2. But to the reprobate he shall appear in that form and shape which he had, when he hanged on the Cross. Let us then who desire and hope for salvation, work it by faith, and serve God here, that that blessed day may be welcome to us hereafter, and how God will be served. Old Hier. tells you, It will be better by Adverbs then by Verbs. Videat quisque ut bonum opus, bene & bona intentione faciat; quia non bonum facere, sed bene facere laudabile est, non enim in eo quod facimus, sed quod bene facimus. Let every one, saith he do good works well, and with a good mind, for the praise is, not in the doing good, but in the doing well. Example be the Pharisee, he did good: I fast twisea week, I give tithes of all I possess. I am no Extortioner, unjust, adulterer. Lu. 18.2. But he did not well, for he wanted a good intention, which he had not, and waned not a proud heart, which he had. Wherefore he said, Not like this Publican. Ver. 2. And Christ said, Not justified. Verse. 14. Thus all unregenerate persons may do Bonum, Good: but not Bne, Well: they cannot do good well, because they have not in the sight of God a good will: the person before God is not plausible, because be wants Faith: nor the work to GOD acceptable, sith it wants not sin, What is not of Fath is sin, Romans 14.23. 3. The end, to judge the world, is the third part of my text, and this third part is taken in five snese. First, for all creatures in the world. Secondly, for all mankind. Thirdly, for the elect. Fourthly, for the reprobates. Fifthly, for the desires of the world, as lusts of the yes, desire of the heart, pride of life: and in the second senese, for all mankind is world, in my text properly taken: for God shall judge all mankind, good and bad, and bring them all to judgement. In the twentieth Chapter of the Revelation and twelfth verse, Saint john saw the dead both great & small stand before God for their iudgeent: and the books were opened, and evory one was judged according to the things written in those books: and the Sea gave up her dead and death & hell gave up his dead.  
A question is here moved, how the damned souls in hell, and the Devils the fallen Angels shall be judged at the last day, that are judged already at this day?  
Solu. I answer, that in respect of condemnation they shall not at the last day be judged; seeing they before hand are condemned by God's eternal decree, by his word, by their own consciences: but in regard of aggravation they shall be judged, because their pains shall be increased, & themselves strictly looked unto, for hurting the godly any more. In this world Peter was fitted, & job was wounded: in the next world they are and shall be blessed: & the blessed shall be crowned, crowned with a crown of immortality, white array, Apoc. 3.5. And thus much by the way let me tell you, as I pass along this third part of my text: that White shall be the last apparel that we shall lastly wear, it shall be the last wear which we shall wear, and it will wear lastingly: even so long as this mortal shall wear immortality, after this mortal hath put on immortality.  
White is a colour betokening purity, and so the fit colour for Heaven, where als is Purity. It is the colour which we shall have in Heaen, where no impure, nor unclean thing is. Ephe. 5.5. This white was the colour wherewith Christ was mocked, and this where shall be the colour wherewith we shall be crowned. White was a colour wherewith Christ was clad when he was in misery Luk. 23.15. And white shall be that colour, wherewith we shall be clothed when we are in majesty.  
In the 1. of john, chap. 3. ver. 2. It is said, We shall be like unto him: that is, as Caluin saith, Corpus nosrum, humile reddet conform corpori suo glorioso, He shall make our clay bodies like his gloriou body. And in the 17. of Mat ver. 2. the Text saith, When he ea transfigured his face didshine like the Son, and his clothes were as white as the light. So he is white, and we shall be white.  
Now to this great judgement, (to which we must come, when our corruptible shall have on this incoruptible white) there are three Apparators that do summon the World, as my text hath it: Us, I say, Mankind who live in the world. 1. Infirmitas paenalis, Infirmity penal. 2 Senectus temporalis, Age temporary. 3 Mors inevitabilis, Death inevitable. And these three salmon all to judgement, because all are sublunary, and subject to corruption: all had a beginning, ad must have an ending, even ended by him, by whom they were begun: him I say, That hath appointed a day in which he will judge the World. The first of these Apparators doth threaten, the second doth prosecute, the third doth produce. Infirmity threateneth misery, Age doth prosecute calamity: and Death doth bring us with him into the High Commission Court of judicium speciale, Our particular judgement, before the judge of the World, to answer for iniquity, where if our Lawyers be not good, the Cause will go against us.  
We see in these days that bookcases alter, and what is Law before one judge, is overruled by another: but sure I am that what is Law in this world, shall not be Law in the world to come. Else would I deem no people sooner saved then Lawyers, because they who are good and conscionable Lawyers, (as we have divers) such as will talk for their Clients now; I suppose they would plead harder for themselves then. 1. Infirmity doth summon us, for that is a punishment for the first sin, (which whether it was Lust, as many of the old writers held it out of Gen. 6.2. or whether it was ignorance as sme say: or whether Pride, to have an equalizing of themselves with God, as Hierome, Gregory Nazianzene prove, and Augustine Tract in job. 49. affirmeth) that I leave because my text doth not find it. And this infirmity is, partly in the soul, which delighteth not in heavenly things as it should; but in earthly things as it should not: partly in the body, subject to hunger, cld, nakedness: and as job saith: Man borne of a woman hath but a short time to live, and is full of miseries. job. 14.1. For besides miseries natural, of which as Galen saith, there are three hundred; as yes sbiect to blindness, bleerednesse, thickness: Ears to deafness, impostumes, foulness: Mouth and tongue to cankers, toothache, dumbness: Head to rheums, migraines giddiness: Throat to stuff, stranglings hoarcenes: hands and legs to palsies, gouts, feebleness: there are also miseries accidental, imprisonings, venumming perils by fire, waters, cattle, men. These all are miseries, and all these miseries are all messengers; even Remembrancers to put us in mind of the judgement day at hand: for man's miseries are like jobs bad tidings, chap. 1.23. the end of ne evil message was the beginning of another. 2. Age doth cite us that when we see our hairs grey, our bodies bend, our eyes dim all decline; we cannot choose but think of our end at hand unless, Nolumus agnoscere quod igno. norare uon possumus, We will not know what we cannot but know. The very passing by graves, the viewing of Monuments, (fading memories, for monuments and all must die) the sleeping of Nature, the impairing of strength: these things, me thinks, being cnsidered, should teach us to remember that, which will close up our eyes, stop up our breath, lay us in a companilesse bed, a dark narrow six foot grae. 3 Death (this Vltimum terribilium, Last of all terrible things, as Aristotle calls it) doth serve a certain uncertain Summon upon us for judgement, sith after the one, instantly comes the other, and there is no purging third place, as the Papists vainly, vilely salsely hold. Dives died and was in Hell in torments, Lazarus died, an was carried into Abraham's bosom. Duo sunt habitacula, in igne aeterno, in regno aeterno, & non est quis medins Locus ut possit nemo esse nisi cum Diabalo, qui non est cum Christo, there's but two places, saith Augustine in the everlasting kingdom & in eternal fire, and there is no third place, that he who is not with God, must needs be with the devil.  
Many things there are that put us in mind of death, & death puts in mind of judgement: and when Mors fecit quod potuit, death hath done what must be; Indicium faciet quod erit: judgement will perform what shall be. One faith, God will one day ask us all at the last day three questions. 1. Qui. 2. Qnales. 3. Quanti. What we are by creation, what by continuation, how we have profited. Suppose the Almighty examine any of us here upon these interrogatories, we cannot but answer Ad idem directly to the quesion, for it is folly to lie to him, who knows better than we. 1. Well then for our creation, we will confess that we are Ad imaginem dei facti; Vessels (take heeve we make not ourselves vassals) made after his own image. 2. If we be asked, what we are by continuation: why that the Devil without (who fees our actions, hearts, our counsels knows our very thoughts. Quatenus animus externis se prodit sigus. As our mind bewrays itself by outward signs, as P. Mat. in 1. Sam. saith: who shall Astare judicio, be by the Lord at judgement, as one saith, and whom Augu. brings in pleading his indictment against us, thus, These sinners, O just judge are thine, Per gratiam, through grace in which they were made, but mine Per culpam through sin, by which they are marred: thine as they were framed, mine as they are fouled: thine in mercy, mine in justice; thine by thy death, mine by their life, etc. can tell: and our conscience within, (which is as a thousand witnesses) can testify. 3. But when he comes to Quantum profecimus, How much we have profited, though with that idle servant Luk. 19.22. Ex ore nostro, Out of our own mouth he might judge us, ye out of his mercy fraught with justice, he goes to his own books, searcheth the records, there he ways our sins and Christ's merits together in a balance, to see how our faith can cacth hold to turn the scales. I pray God therefore we may live in this world like just men: for they live like Paul, and Paul lived by the Faith of the Son of God. Gal. 2.20. So if we live like just men, we shall have the rewards of just men; even the kingdom of heaven, where God and his Son is, and whethe God and his Son jesus send us all. A question more curious than needful is moved by some about this day of judgement: to wit, whether the definitive sentence shall go and paste on us Mentally, or Vocaly; that is, whether it shall be only in men's minds, hearts, and consciences: or whether we shall all be called name by name? It should seem Augustine thought it to be Vocal, for De civit. liber 20. cap. 1. Circa medium capitis, He hath these words. Per quot dies tendatur judicium hoc, incertum est, sed Scripturarum more sanctarum diem poni solere pro tempre, nemo qui illas litter as quamlibet negligenter, ligerit, nescit: How many days that judgement time shall hold, it is uncertain; but it's the custme of the Scripture to put a day for the length of time, and none have been so little conversant in the Scriptures, but know this: Had Augustine thought it should be mental, he need not have spoken of Days, for it would have a short cut, & be soon dispatched. On the other side, Some supposeit shall be Mental only, and they bring the not Canonical Scripture for proof, Wisdom cap. 4. ver. 19 Without a voice he shall burst them Others hold, that the Sentence of judgement shall be both Mental and Vocal; because the judge shall judge both as God and man: therefore that his judgement shall be both after a divine and an humane manner. But for these opinion, although I rater think with the last: yet I say, Of secret things which belong to the creator, there can be no sure determination by the creature. Thus I pray, O Lord increase our faith tell our death, so shall we be sure to be Christ's when we are dead, and then shall we not care whether the judgement be vocal, or mental, ne or both. Some are of opinion, that so many men shall be saved; as divelsfell: Some that so many shall be saved, as Angels stood. A third sort say, That there shall be in heaven two walls, the one of Angels, the other of men, and that the ruin of the Angels shall be restored with Virgins, the other walls shall have so many Saints to make up that, as there are both Angels and Virgins. But these uncertain opinions of men, I leave to the future trial of such holy men, as shall enjoy blessedness there, where they shall truly judge of these opinions: In the mean time my Quaere is, whether the number of the Angels that stood, or the devils that fell, be the greater. Of the Angels that stood, some think they are more in number, now remaining, than all the material things created: and the Prophet speaking of them, sets down no determinate number of them, but they are thousand thousands, and ten thousand thousands. Deut. 7.10. that is, they are innumerable, Quoad nos, in respect of us. As for the devils that fell, though with Bucanus in his book of Angels, I suppose that there is Paene innnmerabilis numerus, Almost a number without number, not to be numbered: yet I believe that more stood by the mercy of God, then were suffired to fall in his justice: only what I think in this to be true, I know not; This I know, if that the redeemer of our souls hath written all our here-names in the Cataloque of the holy ones that shall be saved, it will not hurt us, though we know not the number of them that shall be sued: true faith will assure us of the one now, and bring us assuredly where we shall know the other hereafter, 4 The fourth part of my text, is the manner how we shall be judged: set down to be In righteousness: for the goodness of the upright judge, may be a warrant to us for righteousness in judgement. Righteousness in God is De essentia, A part of his essence, nay it is God: for Quicquid est in deo deus est, Whatsocuer is in God is God: therefore to have him give Rectum in dicium, right judgement, it is no doubt David saith, He is inst in all his ways, and righteous in all his works: and according to a work of righteousness he will judge the world: therefore he saith, Psa. 35. judge, me according to tie righteousness, True justice is Suum cuique tribuere. To give every one his own, saith the Philosopher: and so will God, render to every one according to their works, be they good or evil. Among many petty judges, Ignorantia legis, the ignorance of the law maketh a default in judgement. But our judge was the lawgiver himself, & therefore there needeth no writ of error be sued out among all judges Ignoratia facti, the ignorance of the fact for want of true Evidence may produce a wrong sentence: but this judge is Serntator cordium, The searcher of all hearts, he knoweth all thoughts, as the Psalmist saith: Yea, knoweth what we will do before it is done, and therefore he must needs judge aright when it is done. This judge who shall judge us, was once judged himself: and we who one day must be judged, do at this day oft in dge others, but yet others and ourselves shall be once judged by him, who will one day be judge of all: yea, and that in righteousnesle, as himself was not judged. Pilate the judge yielded that he found no fault in him at all, and yet against all right, with more wrong he gave sentence upon him: the tenor whereof the Evangelists have concealed, yet in an old writer, I find it thus recorded, jesus Nazari, seductor populi, quem gens tua namprobavit regem, propter contentum Caesareae magistatis, praecipio te primum, flagellari secundum principum statuta, deinde in cruse ilevari: I lictor, expedi crusom: jesus of Nazareth, a seducer of the people, one whom thine own nation have allowed King: for contempt of the Majesty of Cesar: I do command that according to the Laws of Princes, Thou be first whipped & then lifted up to the Cross: Go Sergeant prepare the Gibbet. Thus dealt Pilate with him, in whose mouth was found no guile: then what shall become of us, in whom is found so much? For if the just man fall seven times a day. Pro. 24.16. How shall they escape whose life is continual fall? Howsoever, my text saith, we shall be judged in righteousness, we shall have our due, and bear but our own burden; & yet that without help, God knows is too heavy. Were the judges in the world; like the judge of the world, to judge all in righteousness, oh it were well: Socrates laughed because he saw great thieves hang up little the●ues but we may grieve to see poor flies entangled, where Bees paste through without any stoppage; the best is this, All are but Stewards, and all must be countable. Habent supremi judices superiorem judicem. Chief judges shall have the chief judge to judge them, if they for favour do not give true judgement: If in a country thou seest the oppression of the poor, & the defrauding of judgement & justice, be not astonished at the matter, for he that is higher than the highest regardeth, and there be higher than they. Eccl. 5.7. Si tanta in terris haberetur fides, quanta in caelis exspectatur merces, If men had so much faith on earth, as they expect teward with the son of man in heaven, good Lord what a world should we have? But forth of late hath betaken itself to it wings, and is fled from people's hearts; godliness is become as a vagrant, geese up and down, from town to town, from party to party for want of employment: the entertainment thereof is a passport, whipped away from the earth, and sent home to heaven, the place where it was borne. Religion is fixed in the sphere of no man's heart, there is none that doth good, no not one, it is now Plannet-like sometimes nigher, sometimes farther off. & he who gives it o●be-rome. This month discards it, the month following: we have so many temporizers, that few shall be eternised: so many on earth, that few in heaven. So much dissimulation that Momus his wish to jupiter (as the Poets faint) to have a glaslewindow in men's breasts, to diseerne between their hearts, and their words, would be a Boon to the world. So little fidelity, that an honest plain dealing man, is Animal rarum, like a nightraven, seldom seen: so that we may justly with Diogenes take a candle and a lantern at noon day, and say Quae, ro hommem I seek a man. We live in an age, I cannot say the least (God be thanked, it is the last) but I may too truly say the worst: and as the Cynic said of an Italian, Take a light and seek every hole, and not find a worse; so say I of our times. Take pains and search all stories, and not find the like. Hence I infer that these be the last days and farthest times of our saviours coming: that the appointed day is at our very heels, because now our good friends doubt may be easily resolved, when the Son of man shall come, shall he find faith on the earth. Luk. 18.8. Yea. doubtless some, and but a little, and yet some, else the world could not stand. For I dare say, we have some saithful Eliahs that obtain rain in time of need: some holy Moses, that stand in the gap of God's wrath, to keep his judgements from us: some blessed abraham's that plead with God, even the case of this city, else I believe that the walls hereof had been down long ere this. Prevention is the heart of policy, and let us learn Christian policy to prevent, the policy shall be that which Peter teacheth us, To amend our lines. Act. 2.38. Every one to mend one: the prevention will  be this, we shall b● nesther punished with the wicked, nor shall we perish with the wicked. Not pnnished; My people be not partakers of her sins, lest you bear a part of her plagues. Apoc. 18.4. Not perish He that turns to the Lord, his souleishall live. Ezech 18. Let us then who desire to escape both punishing and perishing too, look to all Christ tells us, ignorance shall excuse no man: the servant gave his master none answer at his reture the text ait, and the reason is given by Chri,  sciamus in die inditij cessare excusationem peccati. To give us to understand that at the day of judgement none excuse will serve the turn: only my text tells us, we shall be judged in righteousness, and right is no wrong. In righteousness God created man, in righteousness created man should live, in righteousness living man should die, and in righteousness living and dead menshal be judged, Gifts blind the eyes of the wise, but our judge will not be bribed: judges may be partial to parties but God is no accepter of persons: judges may be moved with pity, but our now jesus will be then judex. A judge, all for justice; In isto tantum seculo misericors est. Hier. in 105 Psalm, Only in this world God is merciful, in the next world mercy hath no sear, pity hath no plea. Let all then take heed how they live in this interstitical time before judgement, least being found guttie, when they shall be convented before the great judge at the great Assize of the world: they have that dismail Mittimns made, of Ite, to their distressed souls from the hands of him who will judge in righteousness.  
5. The sift part of my text, is the party, who must judge us Your honourable, worshipful and religious patience hath afforded me eyes and ears in this more than two houtes travel through the way of my text: I beseech you let not now my prolixity make you think overlong the time, to stay until the end of my tourney: that you may hear the whole discourse; for thou'st a pace, and press towards the mark. It any than ask me, who this judge shall be? who the man is, that is appointed to judge the world? I answer, It is the man jesus Christ God and man, who died for man to judge man. For he that was God was borne upon the earth as man for us, he that was borne upon the earth as man for us, wrought upon the earth as God for us; he who wrought upon the earth as God for us, died upon the eresle as man for us, and he who died upon the crosle as man for us, rose again the third day as God for us to make us the adopted sons of his father? Now he that was thus borne, did thus work, so die, and so rise again: he who was God and man, to adopt man, shall judge man.  
The truth of this appears out of our creed: Where we believe in jesus Christ, who ascended into heaven & shall thence come to judge both the quick and the dead, tappeares out of Rom 14.10 where the text saith, We shall all appear before the judgement seat of Christ, & it is plain, loh. 5.22. The father judgeth no man, but hath given all judgement to the son, which words are spoken by our Sau our himself, jesus Christ the judge. The Son than shall be judge, & yet we must not think that the Father and the holy Ghost are seduced from this judgement: but this we must hold, that the son jesus Christ our Saviour shall judge immediately, really, locally, personally, visibly, the other two shall judge invisibly, only by giving their consent. Christ shall execute sentence upon the world personally, In forma hominis, In the form of a man, in the same form which he took on him when he was on earth. Whereupon Bernard saith, Vulnera seruanit in diem judicij: ut videant ea judaes, & confund●●tur He hath kept his wounds unto the day of judgement, that the jews may see them, and be confounded. The whole Trinity shall judge Authoritative, with equal authority; but Christ shall judge executative, with execution of sentence: be cause judex debet esse manifestus omnibus iudicandis. The judge must show himself, and be manifest to all that shall be judged. For we must know that the Father and the holy Ghost shall not be seen, according to their divine nature of all that must be at judgement, for then all should be blessed, and all should be blessed, for the seeing of God is blessedness, and blessedness is the seeing of God. For as in hell, Maxima paena, The greatest punishment is the privation of the seeing God: whereupon Chrys. saith. Impij non tantum dolebunt de ipso supplicio, quam quod repelluntur a tale consortio. The wicked shall not so much lament the pains which they suffer: as the company from which they are kept. So in heaven the greatest happiness (all being happiness, and being all happiness) is to see God, that is, as we can see him, and as he will be seen. For in the world to come God shall be seen of all whole, but not of all wholly: of all whole because the whole number of the Elect shall see him, but nor of all wholly, because God is infinite. God shall be seen in the world to come so far forth as is fit, either for the creator to reveal himself to his creature, or for the creature to see the creator: but the whole Deity neither is, nor can be seen: for be is a spirit, and Deum nemo vidit unquam, never man saw God at any time. 1. john 4.12 Therefore whereas job saith, I shall see God in my flesh cap. 19.26. And whereas john saith, We shall see him as he is. 1. cap. 3. vers: 2. & whereas it is of jacob Gen. 32. and of Moses, Exod 33. said, that they saw God. And whereas Paul saith, We shall see him face to face, 1. Corin. 13.12. We must not take the words literally, but the meaning of the words: That we shall see God as he will be seen. Wherefore by this seeing of God in the world to come, is meant the clear knowledge which we shall then have of God, which knowledge shall not be with the eyes of our body, but the eyes of our mind: and that too, either by means, as by his word, works or outward signs: or else without means by special Revelation: For only God hath seen God, john 6.46. For I do believe that in the world to come, there shall be diversity of joys, one star differeth from another in glery, 1. Cor. 15.41. that is as Wirth and divers of the learned expound it there shall be Honoris & gloriae graedus una tamen & eadem: faelicitas aeterna, Degrees of honour and glory, and yet but one eternal felicity. Also my Saviour saith, In my father's house there be many dwelling places, job. 14.2. Which although Caluin observing the word many saith, the text doth not nominate divers, as Difference in glory, and therefore thinketh that there shall be in heaven no degrees of glory; yet for mine own particular, I belceve with them that thus expound this place. Multitudo mansionum differentiam quoque gloriae significat: the multitude of manfions, signifieth diversities of glory. But as in the odds of joys I hold that the least shall be full, neither able to hold any more, nor desiring any more: so doubtless the difference of seeing God, shall be ex part videntis non visi; Of the party seeing, not of him who is seen. Fill two vessels of unequal bigness with any liquor, and the bigger holds more than the less, yet both are full: so an old declined, or an ill imperfect eye seethe the Sun much worse than a young and perfect eye, and yet the Sun shows itself, and shieth to all alike. Thus do I believe it will be between God and his Saints, the holy ones in the world to come. God is known 3. manner of ways. 1. Quod est. 2. Quid est 3. Sicut est. That heis, What he is, As he is. 1. That he is, & so he is known to the Devils and the wicked; Credunt demones et trement: the Devils believe there is a God, & tremble, I am. 2.19. 2. What he is, and so is known to the Angels in heaven, in our blessed country. 3. As he is, & so he shallbe neither seen nor known neither of Saints nor wicked, neither in this world nor the world to come: for Finitum nequit comprehendere infinitum, They that are finite can never comprehend what is infinite. The Church also at the last day shall judge as Christ tells us, Ye shall sit on seats and judge the twelve tribes of scaell, Luk 22.30. that is, as some expound it, Ibierunt omnes sancti judicis sententiam approbantes. There shall be all the holy ones to approve Christ's sentence, and subscribe to his judgement.  
Upon this text a worthy writer saith thus, The Apostles judge the world at this day, by the preaching of the Gospel, whoso believeth shall be saved: at the last day the whole world shall be judged by Christ, according to the Gospel preached by the Apostles; and in this sense, the Saints being members of Christ, judicabunt cum Christo mundum, et Angelos, hoc est, Diabolos, Shall judge together with Christ the world & the evil Angels the Devils: as we may read 1. Cor. 6.2. Musculus expounds it thus. The faith of the Apostles shall take away aell excuses from the Ifraelites, that is, At that day of judgement shall rise up to condemn them, as our Saviour tells the people, Luke 11.31. The Queen of the South shall rise in judgement with the men of this generation, and condemn them, for she came from the utmost parts of the earth to hear the wisdom of Solomon, and behold a greater than Solomon is here: the men of Niniveh shall rise in judgement with this generation and shall condemn it, for they repent at the preaching of jonas, and behold a greater than jonas is here. And as our Saviour speaks, john 12.4. The word that I have spoken shall judge you at the last day: otherwise we must know that Christ the judge shall sit alone in judgement. In that will be the blessed day, the day in which we shall be blessed; and after which we shall enjoy eternal blessedness in heaven. In heaven, Sciemus, amabimus, gaudebimus, laudabimus: We shall know, we shall love, we shall rejoice, we shall praise, saith Hugo. First we shall know God, his counsels, his secrets, his judgements, the causes, natures, beginning and end of all creatures saith this Cardinalis: yea I assure myself, that in Heaven we shall know one another: but how? Not with an earthly knowledge: I suppose that shall vanish away with all earthly desire: sith our will shall then be the same with God's will, we shall be glad to see them damned, whom God hath damned; and them saved whom God hath made heirs of salvation.  
Branmelerus is of an opinion, that heaven we shall know those with whom on earth we have conversed, as Parents. Kindred, friends, yea all the Patriarches and Apostles, Adam, Abraeham, Moses, David, Peter, Paul, & the rest, even those that we never saw: his reasons are. 1. Because the Apostles in Mount Tabor at the time of Christ's transfiguration, knew Moses and Elias whom they never saw before, Mat. 17.4. If they did so, being in corpore infirmo, In a body of infirmity, what shall they and we do when we are In corpore glorioso. In a body of glory? 2. Again, we shall be, in heaven as Angels, and equal to them. Luke 20.36. and the Angels in heaven do assuredly know one another, as appears, Dan 10.13. where the Angel that appeared to Daniel told him how he was withstood by the Prince of Persiae; if he had not known him, how could he have distinguished him to be that Prince? ●●●…eside, if we shall know God himself, as I have showed you ● much more shall we know one another: thus Adam being cast into a sleep, knew his Wife Eva, and could say, This is flesh of my flesh, and bone of my bone; When as yet he never before had seen her. But this he did Spiritu sancti plenus, et vera Dei cognitione praeditus, Being full of the holy Spirit, and endued with the true knowledge of God, saith this Author: And Greg. Dial lib. 4. saith, Quia illic omnes communi claritate conspiciunt, non est quod ibi nesciant ubi Scientem omnia sciunt; Because that in Heaven with a common clear brightness, and bright clearness, all there do see, it cannot be that they may be nescient, where they know him that knows all, 2. Amabimus we shall love God, good things, one another; God, that there hath crowned us; good things, that there are with us: one another that there are all brethren among us: for manent haec tria, now remain these 3, Faith, Hope and Love: But the chief of these is Love, 1. Cor. 13.13, because Faith and Hope are but in this world to crown us in the next, and when they have obtained their end, they leave. But Love doth never leave us, it goeth with us to Heaven, where whilst we live, we shall love: there ever live, and there ever love. 3. Gaudebimus, we shall have joy without measure, without compare, without end: without measure, for it cannot be equalled: without compare, for it shall be infinite: without end, for it shall be everlasting. 4. Laudebimus, we shall praise God without grief, without trouble, without weariness, without grief, for all rears shall be wiped from our eyes; without trouble, nothing shall molest us: without weariness, for no mortal accident shall comencere our bodies; sith Aquinas saith, They shall be seven times clear ere then the glorious Sun. O the glory of that happiness, thrice happy are they that are so happy; that kingdom where youth shall flourish without age, where life knows none end, where beauty never fadeth, love never cooleth, sickness never pierceth, joy never ceaseth. That kingdom where sorrow is never felt, complaint never heard, mourning never seen, ill never feared. That kingdom where our knowledge shall be perfected, our understanding shall be polished, our acquaintance increased. That kingdom where our souls shall be in felicity, our bodies in eternity, both souls and bodies in majesty. Oh thrice happy day, when soul and body shall there mere, and welcome be that appointed day which brings with it this blessed day. The meditation of this day, & these things, will teach us many things; and as jonas gourd did comfort him, chap. 4.7. so this may instruct us. Mark. 13.37. that kept him from heat, and this may shelter us from danger. It may teach us to watch and pray, sith we know not the time of our dissolution; whether our special judgement shall be in the morning of our youth, the noontide of our strength, or the evening of our age: Whether we shall be Praemoniti, forewarned, that we may be Praemuniti forearmd: or whether we shall have a Scarbrough warning, suddenly be gone. We read of a certain watery serpent, called Ephemeron, that Simul oritur & moritur, no sooner bred but dead. And Aristotle writes of certain flies by the river Hippanis, that they are bred in the morning, strong at noon, and dead ere night. These are the Emblems of man, as in a map describing our mortality. Let us then be warned, for Qui non cavet pavet; He feareth that takes no heed: Nemo cavenda timet quimetuenda cavet, whoso feareth what is to be prevented, needeth not prevent what is to be feared. Gregory saith, Nemo in huius vitae itinere torpeat, ne in Patria locum perdat; quiae enim adhuc bene licet agere scimus, an cras liceat ignoramus: Let none go dully in the journey of this life, lest he lose his place in the heavenly country: for though we know we have time to do well to day, we know not whether we shall live to morrow, yea or nay. Let us therefore confess our sins, not to man as the Papists bid us, who are Curiosum genus hominum ad cognoscendam vitanialienam, desidiosum ad corrigendam suam. A certain curious company of Shavelings to correct other men's lives, and stothfull in mending their own: but to God, Is enim nunc vidit quae fiunt, & postea punit eos qui paenitentiam non agunt: For he seethe what we do now, and punishes them that repent not, hereafter: If we acknowledge our sins, he is faithful and just to forgive us our sins, 1. john 1 9.2. It may teach us to set a guard about our actions, & a watch about our lips with good David, lest we offend with our tongue. 3. It may teach us to season all our actions with discretion, lest at any time we deal rashly as Saint Peter did, when he did cut off Malcus' ear. 4. It may teach us obedience, with Noah to provide the Ark while the weather is calm: with joseph it may make us provident, in time of plenty to lay up against a day of scarcity; in the Summer of our youth against the winter of our age.  
If Lot had abode in Sodom in the time of burning, how could he have scaped? If we love the world in this time of sinning, how shall we be saved? We see in the example of Sodom, that what is offended at midnight, is punished at noon day, for the sun did rise upon Sodom that day, and yet soon after came Sodoms destruction: now Sodemes judgement hath a reference to the last judgement, thus. The light, or sunrise is God's judgement, the night or Sodoms' fall is the committing of wickedness: the parallel is this whatsoever it committed in the night of the Sodom of this world, shall be made manifest in the sunrise of the world to come. Lastly, it may comfort us who are Gods chosen, whose names are written in the book of life, to think that the will of our maker, hath given all judgement to our redeemer: if our friend be our judge, we will hope to escape the vigour of judgement; if sentence come from our Saviour, we may be assured of salvation. This made Hillarion so often call to his soul. Exi anima mea, exi. Go out my soul, go out willingly from the prison of my body, thou hast served God these 70. years, never fear now, nor be loath to be going: whose life and death when good Saint Hierome read, he clapped up his book, saying Hillarion shall be the champion whom I will follow. This made Policarpus, that he would never by flattering, nor threatening be drawn from the service of his Saviour, living he never did him hurt, and dying he believed glory. This made that holy man on his deathbed, say. Neu vitam sperno, nec mortem timeo, quia dominum bonum babeo: I neither loathe my life, nor dread my death because I have so good a maisten. This made Paul desire to be dissolved, and to be with Christ, which is best of all. This makes the godly in the book of the Revelation, cry so earnestly. Veni domine jesu venicito: Come Lord jesus, come quickly: Even so Amen, and let Amen say Amen. Come Lord jesus to make an end of a wicked, miserable, unconscionable, uncharitable word: Come Lord jesus to seal up the kingdom of grace, which maketh thy Saints stay so long, and with long weary waiting cry, Qamdiu domine, How long Lord just and true? Come Lord jesus to hasten thy Kingdom of glory, that we may the sooner meet the King of glory, and be carried among the Angels into the place of glory, there to enjoy the crown of glory, with all the company of heaven, to sing glory to God on high. All which he that made us, for his sons sake grant us, even Christ the righteous: to whom with the Father, the Son, and the holy Ghost, be ascribed all praise, power, majesty, and dominion throughout all ages, now and evermore, Amen.  
FINIS.