SUMMONS TO dooms day SENT UNTO HIS BELOVED ENGLAND, AS A Memorial of his deep printed Love and Loyalty. By HENOCH CLAPHAM. EDINBURGH PRINTED BY RObert Walde-graue, Printer to the King's Majesty. An. 1595. Cum Privilegio Regio. SCHOLASTICIS. LArgè spatiari, Rhetoris est; strictè autem Dialectici. Hoc proprium Academicorum Scholis: illud, Rostris. Medium inter utrunque, hoc potius (ut ἔυαγγελὶας, Prophetae accommodatius) hic studui. Lineae si quae occurrunt otiosae (error verò hujus saeculi loquacis, maximè fluitans) illas ego repudio nec probo. Facilius autem est destruere, quam astruere: nec difficilius labeculae non serpent connivere, quàm labiorum labem (ut nè dicam luem) in aliorum lucubrationes, evomere. Quid tum peto? ut aequo (si non placido) legatis animo; vel saltem pacato, haec mea qualiacunque deponatis: hoc summissè petitur ac flagito, valet. H. C. THE EPISTLE. SWEET ENGLAND, wishing all true happiness to thee and my sovereign Queen ELI●●●●TH, (whose bloo●●●●ersaries intestine a●●●●rane, God in due time convert or confound) Being urged to voyage from thee for a season, I have here commended unto thy reading, this mite of a mountain of Good will. Forewarning, is a fore-arming, neither will my summoning thy soul (howsoever harsh at first) prove otherwise than healthful at last. Some in whom is small good Zeal but more malice, will (considering my person) wring what senses they list from my sentences, that so they may snarl behind my back: But let such learn, that Love will judge the best, but Malice never spoke well. Some in whom Zeal overmatcheth knowledge, will è contra affirm, that I have not plainly enough rebuked sin, etc. Let such learn, that I have learned, that there is one manner of Rebuke in the Church of the old Testament, another Rule in the Church of the new Testament: one manner of dealing with persons within the visible Church, another wisdom towards them that are without. He that follows one rule for form of rebuke may aswell confound the first and latter ministry. This not observed causeth much teaching, but no good done. Words uttered according to knowledge discretive, * Prov. 25.11 are like apples of gold & pictures of silver. Accept it with no worse meaning than I offer it, than neither shalt thou disdain to receive it, nor I repent the gift: and so beseeching the lords blessing to accompany my labour, I end. Edinburgh, 1595. Fulgura sic flammas qui terris servat iniquis Anglorum Sωter semper, ubique siet. Thy humble petitioner unto God for thy good. HENOCH CLAPHAM. SUMMONS TO DOOMESDAIE. 2. PET. 3. vers. 10.11. 10 But the day of the Lord will come as a Thief in the night, in the which the Heavens shall pass away with a noise, and the Elements shall melt with heat, and the Earth with the works that are therein, shall be burnt up. 11 Seeing therefore, that all these things must be dissolved, what manner persons ought ye to be, in holy conversation and godliness. THE holy Apostle PETER, writing unto all wheresoever, that had obtained the like precious faith, even the precious faith of Christianity, doth unto all (and so consequently unto us, if we be Christians) deliver many saving doctrines and wholesome exhortations grounded upon their doctrines, for the further confirmation of faith and increasment of sanctification. Amongst which, this one (namely a Caveat and warning peal of the destruction of the whole world by fire, and the great day of Doom) is not least urged, but of all the rest most forcibly in this Chapter propounded and pressed, and especially in these two verses now read. Before the handling of which two verses, it shall be unto me neither grievous, nor to you unprofitable, that I sum up the precedents of the chapter. In the two first verses, the blessed Apostle, stirreth up the Readers of his Epistle, to receive the ensuing doctrine into the purity of their minds, (for indeed a corrupt mind will but mock there at) and the rather they are moved thereunto, because the doctrine should be no new or strange doctrine, but even such a doctrine as before had been delivered: First by the holy Prophets, secondly by the Apostles of our Lord & Saviour: which doctrine he calleth a Commandment, because it was not a lesson left, to learn or believe at a christians leisure or pleasure, but enjoined upon every Christians neck, by the holy Prophets before Christ came, by the blessed Apostles after Christ come: a commandment to the Church of the old Testament, and a commandment to the Church of the new Testament: and therefore not such a lesson as may be believed and unbeleved, received and refused at men's pleasures: but a commandment sent unto all that study purity of mind, and do await the coming of our Saviour. In the third and fourth verses, he foretells the pure minded of certain adversaries to the said doctrine: and this he doth, first by setting down their time of arising: namely, In the latter days: secondly, by giving unto them an Epithet drawn from the quality of their speech, uz. Mockers: thirdly, setting down a Synopsis or compendium of their speech, which is this: Where is the promise of his coming? for since the Fathers died, all things continue alike from the beginning of the Creation: as though they should say, You writ and you talk of Christ's coming unto judgement, saying, that there shall be an end of all these worldly things: I cannot tell, the old ancient Fathers they died and so do we die, others came in their rooms, and so doth there in ours and not only that, but such creatures as were then, such are now, days, months and years turn about, departing and coming again in a word, I see nothing changed, but all things alike now as of old, and therefore I cannot believe that the saying (The World shall be consumed, and the Christ shall come unto judgement) that it is any thing else, but a tale of Robin-hood, and therefore I will walk on in the ways of mine own heart, and in the delight of mine own eyes, making my heaven here whilst I live here: for after death, I cannot believe there is any account no nor life, no more then of a dead Dog, and pitted carrion. All these and such like blasphemies, the holy Apostle accounts no better than a Mock, and the persons themselves Mockers, namely, of God and his word. In the 5. and 6. verses, the Apostle rendereth a reason of their Atheism & Infidelity: namely, that they are willingly ignorant, of what? That they are willingly ignorant how the heavens had their being by the word of the Lord, (for they think the Heavens to come of themselves) as also ignorant how the earth by the same word of ELOHIM was separate from the waters and had his foundation (as the Psalmist saith) laid upon the waters: Psal 24.2. and therefore by the same word of God brought above the Earth, what time the old world was destroyed by water. This I take to be the true sense of them two verses. In the seventh verse, he teacheth the pure minded, that the same word that brought forth the former effects, the same word is the preserver of the Heavens and Earth, during the time of their conservation: but that the same word hath determined an end unto the Heavens and the Earth, which shall as verily take place by fire (as erst by water) The day of which destruction shall be, what time the Lord shall utterly destroy the ungodly: closely intimating thus much: As the waters overflowed the Earth, in that day wherein God had appointed to preserve Noah and to destroy the unbelievers: so verily shall the fire cease upon the Heavens and Earth in that day, wherein our God hath secretly concluded the destruction of all such mockers and ungodly persons. In the eight and ninth verses, he stirreth up the beloved of the Lord to be grounded in a persuasion quite contrary unto the former mockers: First, in not being ignorant, as the former were willingly ignorant: Secondly, to testify their not being ignorant by believing, first, that before the Lord, one day and a thousand years are alike; (this is secretly opposed to the ignorant judgement of the mockers, who thought God would never come, because he had driven so many years) Secondly, by believing that the Lord will not be slack in keeping his promise of coming, howsoever some in their foolishness accounted him slack: for the effecting of which belief in them, he giveth in the next words a reason (not of the Lords slackness, but) of his not destroying the world and coming unto judgement, as yet: namely, because he hath decreed a time, wherein (with all long suffering) he will await the repentance of people, that so they might be saved: This secretly insinuateth thus much: Even as the Lord, (before he would destroy the old world by water) did with love and much patience even an * Genes 6.3. 1. Pet. 3.20. hundred & twenty years, await the repentance of the people: even so with patience and as much (ay more) lenity, he now awaiteth the conversion of people from Sin to Sanctity, that so in that great and fearful day, they might be saved, and not with the ungodly be destroyed. Now come we to the text read: wherein is considered two things; First, the propound of the doctrine general in the first verse read, by a simple affirmative: Secondly, by way of concession in the first clause of the next verse: then an exhortation, urged by an interrogation in the next and last clause. In the proposition general, we have to observe the coming of the Lord in these words: But the day of the Lord will come: secondly, the manner of his coming, like a Thief in the night: Thirdly, what shall be effected by his coming, uz. the passing away of the Heavens, with the Elements melting: Secondly, of the Earth, by the burning of fire: Thirdly, the concession of the whole in these words: Seeing all these things must be dissolved. The exhortation included in the interrogation, lieth in these words, What manner of persons ought ye to be in holy conversation and godliness? The coming of the Lord, expressed in these words, But the day of the Lord will come, is an opposition to the mockers negative axiom which was this: The day of the Lord will not come. And to make the affirmation more forcible, the holy Apostle preponeth the particle, But: as though he should say, You mockers affirm that the Lord will not come, But I affirm he will come. Thus the Apostles of Satan and the Apostles of Christ, will be ever in contradictions, like to JEHOVAH and Satan in Paradise, The Lord he said, In eating of the tree of knowledge of good & evil, thou shalt die the death. Genes. 2.19. Satan soon after said, * Chap. 3.4. Ye shall not die at all. The imps of Satan can say, Lo all things in the world are as they were wont to be, therefore God will not come to judgement: The Apostle of JESUS he saith, But the day of the Lord will come. Whether now shall we believe? the abominable Atheist, or the blessed Apostle PETER? To the wicked their fore-but, the Apostle opposeth his But: which But, will prove so mighty a wall in the end, as neither mockers nor mockers disciple, shall be able to leap over without breaking the neck of their soul. The Apostle PAUL, he plainly saith to the Thessalonians, * 1. Thes. 5.2 Ye know perfectly that the day of the Lordshal come: but our Mockers say, we know perfectly that the day of the Lord shall not come. Holy IVDE bringeth in the prophecy of * jude. 14.15. Henoch, saying, that the Lord cometh with thousands of Saints to give judgement: And our Saviour himself affirmeth * Matth. 24. that He will come with the sound of a Trumpet:: but our Hellhounds affirm, that all these things are but tales and devises of men: whom shall we believe now? The blessed Apostles, and our Saviour himself: or these birds of the bottomless pit, that breath blasphemy against God and his word? A wonder of the world, that man should be so infatuate and senseless. But the Apostle a little before gives the reason hereof: namely, that they willingly are ignorant, how the Lord by his word hath made and conserved the Heavens and Earth, as also how heretofore by the same potent word, he brought the waters upon the Earth to the destruction of all Creatures breathing, excepting them in the Ark. These Atheists, blind Moles, are ignorant of the word and works of God, ay willingly ignorant, else they could not but know that the Lord will come unto judgement. Let the rankest mocking Atheist answer to this question: Is there not sometimes a qualm coming over thine heart, when thou murdrest, when thou steals, when thou commits adultery, etc. Feelest thou not sometimes a griping of thy Conscience, Speak plain, lie not? Oh yes thou Atheist! thou art not ever exempted from such nips, girds and cold qualms. What means thine heart to admit of such molestures? Oh thou Atheist, thy soul is afraid and trembles to come before one, that will take an account of thy wicked life: that will judge that sin, and plague it with Hell fire. Thy Conscience therefore accuseth thee: thy soul trembles with thy Predecessor Diagoras, neither shalt thou escape the judge before whom thy soul so citeth and summoneth thee. * Prou. 14.13 Even in laughing thine heart is sometimes sorrowful, and the end of thy mirth attainted with heaviness. Put the evil day far from thee for a while, yet the remembrance thereof, will sometimes cross thy banquet: when thou art so overthwarted, imagine thyself to be * 2. King 21.20 Ahab, and that overthwarter to be Elijah. Say unto the twitching light of thy Conscience, Hast thou found me, oh mine Enemy? and it shall answer, I have found thee, for thou hast sold thyself to work wickedness in the sight of the Lord: when the Apostle saith, But the day of the Lord will come, he would oppose that Day, unto the day of the wicked. The wicked now have their day; the Lord then will have his day: and therefore, that great day is called the Lords day. Christ his resurrection day, is called the * Revel. 1.10. Lords day, because he then triumphed over the Devil, death and sin: so this day of Doom, is called the Lords day; because he then will for ever commit the Devil, and those that have delighted in the ways of death and sin, to everlasting torture. As ABRAHAM could equally conclude against DIVES, Thou hadst then thy pleasure, and Lazarus his torment; therefore now it is just, that thou be tormented and Lazarus have pleasure: so against all wicked ones, I conclude; As you have your day now, so Christ shall have his day then: walk on in the ways of your own flesh, but be sure, the day will come that shall pay for al. In this day the wicked shall cry, Hills and mountains fall upon us, and cover us from him that sitteth upon the throne: but as for the godly, let them hold up their heads, for than is come the fullness of their redemption. Woe be unto these that now laugh (because of sin) for then they shall mourn, but blessed be these that now mourn (because of sin) for they then shall laugh and be comforted. This day of the Lord (saith PETER) shall come, as though he should say, tremble oh wicked man, for thy day of judgement shall come: be patiented and rejoice, thou that art persecuted for righteousness sake for the day of judging thy cause shall come. This day is figured out by the Prophet * joel. 3.12 14. JOEL, under JEHOVAH, his pleading in the Valley of jehoshaphat, in the day of his threshing the Heathen. Howsoever the Lord seem now to be a sleep (the wicked thinking God like to themselves) yet then the Lord shall awake as a Giant refreshed with wine, Pfal. 50.21 & bring them under the crushing blow of his flail, a flail of judgement that shall beat them like chaff: In the mean time let all know, that whatsoever Mockers say, The day of the Lord shall come. judge righteously (oh ye rulers of the Earth) prefer not the cause of the Potent to the cause of Widows and Orphans: slaughter not Christ in Habell, commit not * 1 King. 22.27. Michajah (with Ahab) unto prison, nor dare to feed the Lords Prophet with the bread and water of affliction, for after ye have had your days of judging and pleading, the Lords day shall come, wherein he will examine the cause of the poor and oppressed. If ye have not judged and done according to God his book, but according to the inequal balance of your own making, then hearken to * Isai. 10.1. ISAIAH, Woe unto them that decree wicked decrees, and do write grievous things, for keeping back the poor from judgement, and for taking away the judgement of the poor of my people, that Widows may be their prey, and that they may spoil the Fatherless. What will ye do now in the day of visitation & of destruction, which shall come from far? to whom will ye fly for help? and where will ye leave your glory? Oh ye Rulers of the Earth, The day of the Lord shall come as verily as the Assyrians, Medes-Persians, Grecians, Syri-Egyptians, upon judah: your judgements shall be weighed in the balances of the Sanctuary: if they be found faithful and full weight, then enter into the possession of glory: but if they be found partial and too light with Belshazzars kingdom, than thou shalt be cast out for counterfeit coin. If oh ye widows, fatherless and wrongful distressed ones, ye here in the day of man cannot be equally dealt withal, do not curse, murmur, but rest patiented for a while, Revel. 6.9. (as under the bloody Altar jesus, more injured than thou) and after man hath had his day of playing Rex jex, The day of the Lord shall come, what time the Lord will examine their Law-books by his sacred Testament, and call back the examination of thy cause in the hearing of men, angels and devils. losers must have their sayings, and the wicked their words for a season: but The day of the Lord shall come, wherein they shall be forced to stand by, and to hearken what the Lord shall say. jesus himself was here, of the Rulers & Priests of the people, scarcely used as a Lord, nay, used like a traitor to Caesar, like a sour of seditious doctrine, like a superstitious conjurer; in a word, like an of scouring of the world, even as are his members: but in this day he will come as a LORD, to whom all power in Heaven and Earth is given, and they shall look upon him and his members mystical, whom they have pierced. In the day of this life they would domineer, and Lord it over him and his: but now shall he and his Lord it over them. In this day of the Lord, Habel shall Lord it over Cain: the * Matth. 2. slaughtered infants, over the Fox Herod, Lazarus over Dives: In this day, the Lord jesus shall awake the mocking Atheist, and let him know, that there is a God that judgeth the earth. The workers of iniquity, (notwithstanding their preaching and casting out of Devils) shall this day be driven from the society of the faithful and the face of jesus. Now, the Lord will examine, how they have * Mat. 25.24 fed and clothed the poor: visited the prisoner, and been merciful unto the distressed. They shall in this day (even every lippe-gospeller) know what difference there is betwixt a dead faith, or idle belief not working: and a lively Faith that bringeth forth fruits of righteousness and holiness. If they will not here in this life * jam. 2.18. show their faith (which is invisible) by holy works, (which are visible) then fear in that great day of our Lord to hear the sentence, Depart from me ye cursed into everlasting fire. Mat. 25.41. Oh, this shall be a day of fear, and horror: Our Lord shall be unto the wicked and ungodly, the roaring Lion of the tribe of judah: but unto the faithful members of JESUS, it shall be a day of solace and glory: for unto them, shall Christ be the meek Lamb slain from the beginning of the World, wiping away all tears from their eyes: setting them on his throne, even as himself now sitteth on his Father's throne, & so aeternize their felicity unto them; for that shall be the Lords day. Oh, who will not beg with Lazarus now, that he may glory with Lazarus then? who will not now lay down the life of his body for an hour, that so he may receive of the Lord then, life for years, millions of years, even for eternity of time beyond all time? On the other side, who will be so mad, to murder with Cain here, for satisfying a sudden momentaine lust, and then be damned to the pit of torment for ever? who will be so mad, as for sparing a little meat and drink, with the proud glutton from the needy, to sell his body and soul to the Devil, and the damnable pit for ever? Oh foolish and untoward flesh of ours, that remembers not this day, this fearful day, to the workers of unrighteousness. It is written of a certain Ancient, that he so lived, as ever opening his ear, and listening unto the voice of the Angel's trumpet that should cry, Come, come away unto judgement. If we would so live, as ever listening after the appearance of the Lord in this his day, then assuredly, we would not dare to rush into adultery, stealth, and other prophanesses as we do. When thou art tempted to defile thy Neighbour's bed, to filch away thy Neighbours goods, to imprison or kill the innocent, etc. Then say thus within thyself: Oh miserable man, now the spirit of Hell with the bellows of his malice, is blowing and puffing up thy lusts to set them on fire, that so thy members may commit iniquity: this Satan doth, to have me damned with him: If I follow the motion of this wicked spirit, what gain shall I thereby win? I shall satisfy my lust of uncleanness, of filching, of wrath, of pride: Oh, but God hath damned that lust, and set his curse upon that work: what if the terrible day of the Lord come, as I am committing that sin? or if not, how shall I expect God's mercy unto repentance after the doing of the sin, that knows before hand, that it is displesing unto my God? what is an hours pleasure to fiery torments enduring for ever? why should I grieve God, and cause the Devil to be merry? though the great day of the Lord come not upon me at this instant, yet this day may be the day of my death, & then cometh my soul's judgement: shall I then hazard my soul, nay, shall I wittingly commit it to the Devil's service, who is desirous to draw me with himself unto the black burning pit? Thus debate with thyself, then tell me what pleasure thou canst take in sinning? Oh Lord, sweet Lord jesus! though this shall be a terrible day to the Atheist, mocker, and counterfeit Christian, whose pleasure then endeth, and whose endless pain and torture then beginneth: yet unto thy poor afflicted sons and daughters, it shall be a day of glee and gladness, for than shall their dolour end, and their never fading glory begin: then shall the wicked be tormented in hell fire: but thy people shall reign in the beauteous heavens, then shall the wicked be coupled and chained with the Devil and his Angels, in the Iron bands of thy wrath: but thy sanctified members shall be * john. 3.2. like thee, see thee as thou art, & wait upon thee (the Lamb) whither soever thou goest. Sweet jesus, sanctify the consideration hereof unto thy people, that by the torture of the wicked, & the glory of the godly, they may be drawn from sin to serve thee in righteousness and holiness all the days of their life. But how shall this day come? The Apostle having learned that, of our Saviour jesus, what time he preached unto them the destruction * Mat. 24. of jerusalem doth answer: it shall come as a thief in the night, that is, even as the thief stealeth upon a man in the night season, unawares to the householder, even in the time of his sleep; so shall this day of the Lord unawares and suddenly, come upon the inhabitants of the earth: ay, our Saviour according to Luke's rehearsal saith, that this day, shall as a * Luk. 21.35 snare come on all them that dwell upon the face of the whole earth, that is, even as the beast or bird not thinking of any danger near, is then unawares caught in a snare: so shall the dwellers on the earth, suddenly without foreknowledge, be arrested by the day of the Lord. Methinks to him that is content but to understand according to sobriety: Rom. 12.3 another question (and that a curious one) is herein answered. Many demand in what day or in what year, This great day of the Lord shall fall? Of the hour and day, no professor of Christ dare define, because our Saviour hath said plainly, * Matth. 24.36. Of that day and hour knoweth no man, no not the Angels of Heaven, but my Father only: but concerning the year some dare determine: for say they, though the hour and day be not revealed in the word, yet the year is clear lie understood from Daniel 12. etc. neither (say they) let it be marveled, that the year should be pointed at, considering the Devils had some foreknowledge of that time when they cried, * Mat. 8.29. Art thou come hither to torment us before our time? As also Elias plainly fore-prophesied: The World shall stand six thousand years, and then it shall be consumed with fire. And having determined the uttermost day to fall out Anno 1700. they then qualify their judgement by saying, that something of these times must be cut off, from Mat. 24.22. etc. To answer to all these things at large, would require a peculiar treatise: and it is bruited (but I know it not of certainty) that * L. Chadderton, M. of that College one of Immanuel in Cambridge, hath publicly there confuted the opinion, I therefore as I speak of it but by the way, will therefore but by the way shape forth this little answer. The shortening of the days, Matth. 24.22. is properly spoken of the cutting of them troublous days of misery, which came upon jerusalem, what time the Romans besieged it. This may be gathered from our Saviour's words in the 15.16.17.18.19.20.21. verses aforegoing. The people there are willed for avoiding them troubles, to flee out of judea. If them days were meant of the days immediately before the ending of the world, to what end should he speak of flying out of judea? to what end should he will the people to make such haste in flying from house and substance? and how should it then be better for such women as were not with child, then for these that were, except he meant, that the first might with less pain and trouble fly away from the sword of Titus and his soldiers, as also from the sword of the * Read josephus de bello, jud. Divided in the City? why should he wish them to pray that these troubles might befall judea in the summer, rather than in the winter, but that he knew that snow and foul weather would hinder the speediness of their flight. secondly, to cause our Saviour in DANIEL, to give forth a limited year, and then in the time of his flesh, to cut somewhat from that time, even 12. years, as some have, is to make Christ yea and nay, which the Apostle PAUL denieth, 2. Corinth. 1.19.20. as also a breaker of the Prophets, which himself denieth. Mat. 5.17. Them troublous days there spoken of (and it is affirmed, verse 22. of them that they should be shortened) can not be spoken of the last troublesome times, that shall come upon the whole world. To Elias prophecy, (which may be numbered amongst the Papists unwritten verities) I say no more but this: I acknowledge him not for Elijath the Tishbite: for his Canonical speeches are registered by the holy Ghost in the book of Kings, neither have we any such speech there or else where, in the Canonical Scriptures as is this. As for the Devils, they might well say, that the latter day was not yet come, wherein they should begin to be more notably tormented, and yet notwithstanding be far enough from foreknowing the Latter day. The Devil had learned by the prophecies of the old Testament, that there should be a long distance betwixt the incarnation of Christ and the end of all things. He knew that Christ must have his spiritual possession to stretch over * Psal. 2.8. the Heathen, unto the corners of the Earth. As yet the partition wall was not broken down: and after the law should go out from Zion to the Gentiles, there would be some years spent for gathering the Heathen unto the faith of Christ. Besides, Isaiah, * Isa. 59.20. had prophesied an universal calling of the jews (which time as yet is unexpired) and from many other circumstances every where in the Prophets, the devils might easily know, that the time of Christ his incarnation could at no hand be the time of the Lords last coming, namely, to judgement. That speech therefore of the Devils, is nothing to this purpose. As for the numbers, Dan. 12.11.12. which some would have (as to be so many years, so) to be accounted from julian the Apostates time An 365. what time it is said, * Carion, Chron. lib. 3. that he in spite of Christ commanded the jews to build the temple, which afterwards was by thunder and earthquake overturned to the ceasing of Sacrifice, and so accounting from that time, would have the world to cease at farthest in the latter number, Dan. 12.12. Thereto I answer: If it were the Angel's meaning there, to speak of the end of this world, I could not but reverence that conjectural beginning of the account: but as the spirit of God in the greatest visions, as of that of the 4. mettles, and the other of the * Dan. 2. Cap. 7. Cap. 11. 4. beasts, as also in the Revele of the Syrian and Egyptian acts (their Kings termed, King of the North, King of the South) as in all these, the Lord leadeth Daniel, not to the consideration of the state of the new Testaments Church, (except under type or figure) but for the comforting of him and the jews, doth foretell unto them the state of the Church of the jews, under the kingdoms of Chaldea, Mede-Perse, Grecia, Syri-Egypt, and that until the coming of Christ in the flesh, and the * Dan. 9.24 sealing up of (the old Testaments) vision and prophecy. so I cannot easily consent unto the former conjecture, but rest in this judgement; namely, that them days, Dan. 12.11.12. were properly given forth for the jews to account, what time their * Dan. 7.8. etc. and 11 36. compared with 2. Thes. 2.3.4. notable Antichrist of God's land (the figure of our Son of perdition) should tread them and their temple underfoot. And whereas they think, that the age of these last times, (by reason God is one and the same) should no more be hid to the faithful now, then was the date of the first world unto Noah, I answer: God is one and the same, though he reveal not the things whereof we have no promise, as also not like need, as had Noah, who was during that 120. years, to prepare an Ark for preservation to the second world. Secondly, if the knowledge should be proportionable, than all the faithful must know This, for so no doubt the faithful then with Noah understood that. Again, the very year, ay the day should be known of This: for so was * Gen. 6.3 & 7.4. That. But the day, our Saviour plainly denieth, (doth he therefore Repent his goodness towards the faithful?) and themselves give it 12. years' compass to fall within, (uz. between 1588. and 1700.) themselves therefore conclude against themselves. Lastly, I see not why from this speech of Peter, The day of the Lord shall come as a Thief, as also that our Saviour saith it shall come as a snare, that is, unawares, and that not only upon some, but upon all that dwell upon the Earth I see not (I say) why I may not from this form of speech conclude, that no probable conjecture of the year may be given. And whereas they affirm, that though the Day be not known, yet the year may be known: I answer, first, I see no such thing from the Scriptures alleged: Secondly, where our Saviour denieth the foreknowledge of the Day, I see not why by Day may not (ay, must not) be understood Time, indefinitely, as though he should say: That time is unknown to the son of man: even as when he saith, The householder would watch, if he knew the Time. The faithful all know, that that day will come, and therefore do watch over their ways: so that whensoever it shall come, it snal * 1. Thes. 5.4 not come unlooked for: & yet our Saviour saith, it shall come unlooked for as a thief. This than must necessarily be our Lord and Master his meaning: Watch and be ye sober, (speaking to all Christians in their persons) that so that great day (in regard of limitation coming unawares upon you) may not in regard of your believing and waiting for the same, steal on you as on the wicked. This take I to be the very native sense of our Saviour and his Apostles words and allusion: from all which I conclude, that I see not how from Scripture, the definite time of our Lords coming to judgement can be gathered. Many having in their mouths, in the Apostle Paul his time, * 2. Thes. 2.3 That the day of the Lord was at hand, he therefore amongst other things, writ unto the Saints at Thessalonia (where chiefly this was bruited) that it was false: because, before that great day of the Lord, there should be a Departure, (or general Apostasy from the faith of Christ) a thing taught by john in his Apocalyps, where he saith * Rev. 6.14. Heaven, (not a part of Heaven: neither are we ignorant, how the Church is called Heaven in all that book, as also, Mat. 11.11. & 13. etc.) Heaven (saith he) departed away as a scroll when it is rolled. Secondly, (saith Paul) before that day of Christ, the man of sin shall be * 2. Thess. 2.3. disclosed: Thirdly, he shall be consumed: (and therefore called the Son of perdition) by the spirit of Christ's mouth: namely, in the powerful ministry of his word: Christ then (as he rid on with Solomon, Psalm. 45.4. upon the white Horse in the * Rev. 6.2. first seals opening, namely, upon the word of truth, meekness, and righteousness) so shall he return for the perdition of the Antichristian body, upon the same word or * Revel. 19.11. etc. white Horse issuing out of Heaven (the Church) then opening, and the armies of faithful issuing forth with him, for the destruction of the Gentiles, the Beast, the earthly Kings, false Prophets, and Idolatrous marked People. At the perimplishment whereof, I look for the general obedience of Israel, prophesied plainly of by Isaiah, (59.20. & 60.) by Zechariah, (12.10 etc.) by Paul (Rom. 11.25.26.) and the glory of their Church figured out plainly, Revel. 21. compared with Isaiah, 60. All which well weighed, some may say: Many things fore-prophesied of, and yet unfulfilled, are to fall out before that day, therefore not like it is at hand: I answer, how things are effected abroad in the world, I nor thou wholly understand: Secondly, I fear that the multitude of the world will not perceive these effects, nor acknowledge the holy Church, but rather arise with weapons to assist * Revel. 20.7. etc. Gog and Magog, against the Church, till fire come down from heaven & devour them. Thirdly, the Apostle Peter not ignorant of the former prophecies, did notwithstanding in his time cry out, The day of the Lord is at hand, (1. Epist. 4.7.) teaching us, so to fix our eye on this great day, as no numbers of years foregoing, may be deemed a day, in comparison of that eternity of time that then beginneth. This Time finite and endable: that infinite and without end, as to the elect saved, so to the reprobate damned: as also, to stir us up to account of Time, as God accounteth time: that is, future time to be present before our eyes, the glass of time run, the judge at the door, and therefore accordingly to prepare ourselves to judgement: This necessarily by the way, now to the use of the doctrine. Will the day of the Lord come as a thief, even then when all the inhabitants of the earth shall no more discern the time, then did Sodom, Gomorrha, Zeboim, Admah, the fire and sulphur reigned down upon them? Oh how had we need to watch, and * Luk. 21.34 to take heed to ourselves, (as our Saviour admonisheth) lest at any time our hearts be oppressed with surfeiting drunkenness, and cares of this life, lest that day come upon us unawares? how had we need to watch and pray continually, that we may be counted worthy to escape all these things, that then shall come to pass, and that we may stand before the Son of man? If a servant knew that his Lord at such a time would come, he would happily within that time, orderly dispose of all things: but alas, we are ignorant of the time of our Lords repair. Sure we are he will come, but how suddenly we know not, except even then, when we least dream of his coming. If any man say, tush, tush, the day of the Lord is not near, I answer: but thou knows that thy day is near. Admit the Great day be far of, yet thy death-day is not far off. What lease hast thou of thy life but till to morrow? and when thou art dead, all the world is dead with thee. As thou falls, so receives thy soul judgement. Have thou been never so righteous, if thou be cut down in sin unrepented off, * Ezech. 18. all thy former righteousness shall be forgotten: thou shalt until the great day of the Lord, be chained in the prison of horror, where the unfaithful and disobedient to * 1. Pet. 3.19 Noah's preaching are still penned: & in that general doom the body shall be united with his soul, and as they sinned together, so live a never dying death together. Let not the Devil therefore sound in thine cares, the day of the Lord is nor near wherein all souls shall be judged, considering there is a day near, wherein thy soul shall be judged. Death may as suddenly arrest thee unto this particular doom or Fore-session, as fire shall summon the whole world unto that general Assizes and judgement. He that now saith, Heart be at rest, may by and by hear: Oh Idiot, this night they shall take away thy soul. When Noah preached the end of all flesh, they eat, drank, married, builded, planted, sported out the day, and slept out the night: but then, even then, the Cataracts of Heaven burst open, and the waters below mounted above their bounds, swelling till they overpeered the highest mountains, & suffocated all flesh, excepting them in Noah's Ark: when with the fat franked Boar, and rainging Heifer, they deemed themselves most happy, even than they became hapless and accursed. With the faithful, Sorrow is over night and joy in the morning: but with the profane and unbeliever, joy is over night, and sorrow in the morning: Fear, fear & tremble then, oh thou Earthworme, who savours nothing but earth and dust, as doth the serpent who was appointed to * Gen. 3.14. glide on the earth, and to feed on dust. Solomon knew it a * Prou. 28.14. blessed thing always to fear, and art thou wiser, in thinking thyself blessed, living fearless? As the lightning flashing suddenly from East to west, so shall the coming of the Son of man be. Outward conjectures may be drawn of his near approaching, (as is, Faith lively, hard to be found: Coldness of love, unnaturalitie, etc.) but the period of time, (be it day, month, year) as uncertain, as is the day, month, year of the thieves assailment unto the householder. Ephes. 6. As wise housnolders therefore, have we always ready the helmet of Salvation, not of Damnation: the breastplate of Righteousness, not of Injustice: the girdle of Truth, not of Falsehood: the shield of Faith, not of Unbelief: the sword of the Spirit, not of the Flesh: shoes prepared to carry us to Utter forth, and to hear the Gospel of peace: not to carry us from uttering and hearing he peaceable Gospel: and above all other things, let us Always pray, that come the Day general or particular, we may be found well exercised: that when the wicked shall yell and roar, and cry out to the mountains to cover them, than we may with comfort lift up our heads, because that is the day of our Redemption. But because the Apostle well knew, that the bare and naked saying, The day of the Lord will come suddenly, would smally avail to rouse up persons addicted unto the things of the world; he in the next place joineth with his coming such an effect, as happily may cause churlish Nabal to tremble: The Heavens (saith he) shall pass away with an hissing noise, the Elements shall lose with heat, and the Earth with the works therein shall be burnt up. Hear (sed pace Doctorum dixerim) by Heavens I understand the celestial globes of the seven planetical or wandering Stars, together with the firmamental sphere and first Mover, as also other exterior circles (if any such be) beyond our sight, and probable conjecture. By the (στοιχεια) Elements, I understand according to the nature of the word, the Elements of Fire, air, Earth, water, whereof other creatures have their constitution: all which, by that judicial heat shall be loosed By the Earth and works therein, I understand the gross corrupt commixture of the Earth, together with the edifices and other works of men remaining upon the corrupt composition of the earth: for otherwise, every Scholar knoweth, that the Elements are essences & substances simple, single, as is the spirit of man. That the Heavens are said to pass away with an hissing noise, he would teach, that in that great day, the celestial spheres, shall departed or give place with an hissing, as doth a scroll of parchment having received fire. This sense is probable from the form of speech used by john, where he saith, * Rev. 6.14. The Heavens departed as a scroll when it is rolled. I well understand, that john there speaketh of an other Heaven; namely, of the heavenly places of the Saints, and visible face of the true Christian Church, making as Paul faith, * 2. Thess. 2.3. A departure: but as for the phrase or form of speech, it is borrowed from this effect, as though he should say, The face of the mystical Heaven (the Church) shall so departed from his former outstretched visibility, as shall the material Heavens at last, when they shall role away together. As this by the way giveth a gird unto these that plead a perpetual outstreatched visibility of the Church: so it plainly pronounceth, that the superior heavens shall once (even in the day of the Lord) depart and run together as a scroll. That it is said, The Elements shall melt (or be loosed) with heat (or as they do heat) I know not what, but this should be meant: namely, that the Elements and simple substances (who now are commixed and possessed with corruption) shall then be loosed (as pure silver is melted) from their commixture, dross and corruption, and so consequently be restored into their first excellency and liberty: seeing this is the end of their groaning Rom. 8.19.20.21. Oh thou Churl that now cries, Heart be at rest: and oh thou Harlot, that sayest with Babel, * Isai. 47.10. I am and none else: what wilt thou do when the heavens rattle, the Elements melt, the Earth and all earthly things are set on flame? fly out of the City, the fire is in the fields: run out of judea, the fire is in Syria: climb Nimrods' Tower, & sulphur from Heaven powers down upon thee: skulpe in the caverns of the earth, and the earth itself falls on burning like a barrel of pitch: descend into the Seas, and the water is vanished through heat. Now Cain, the City builder, shall see his City on fire: Absaloms' Pillar shall fry, and he that intytleth his house by his name, shall in this great day see it wholly on a flame. Oh London, London, and oh ye her sister Cities, in this great day of the Lord (if so the Lord meet not with you before) what shall become of your golden shows in your shops? What (in this day) shall become of your sumptuous wardrobes? what shall then become of the rentals & debtbooks? Surely, this destinate fire shall pay all debts. All these earthly works shall be set on flame: and in a moment and trice, all shall be consumed, for which all have cared, and some consumed themselves. The King as poor as the peasant: and the meanest Cobbler equal with Caesar. If thou wilt hardly give credence to me, inquire of Dives (that having passed the Session, awaiteth with horror the general Assizes) and he will tell thee, that his back and his soft raiment, his belly and his dainty fare, have made an everlasting parting: Lazarus as rich as himself: nay, as rich and blessed in Abraham's bosom above, by reason of faith: as himself is beggarly and accursed, (not worth a drop of cold water) lodged in the Devil's bosom below, by reason he had no faith; at least no lively working faith. The miserable Churl in the Gospel, having filled his barns, sat down, saying, Now soul rest thee; but immediately, he heard from Heaven this speech; Thou fool, this night they shall take away thy soul. Thus a fool and his substance were quickly parted: and when he dreamt his soul should be at most rest, than it was utterly divorced from rest. And if before the great day of the Lord, we see even every day, that worldlings and the world are sundered, & all they take with them to be but a winding sheet: what shall we think of this great day of fire, devouring unmerciful fire, that will not leave so much as a winding sheet unburnt to ashes? when the Heavens shall departed with hissing, the Elements dissolve, the Earth and his works be set on fiery flame: what shall become of the gods of the Heathen, and of our Romish halfgods and halfe-goddesses, made of gold, silver, bone, stone? will they then for the Pope's sake escape this devouring fire? * Gen. 31.34 Rahel under the colour of a foul disease could cover her pretty gods from Laban's eyes: But in this great day, who will cover their painted, enoyled shrines? no, cursed shall be both Image and Image-maker, howsoever now they are termed laymen's books: yet in that great day, it shall appear true, Habak. 2.18. that Habakkuk long since writ, namely, that they are but teachers of lies. Oh day of horror, oh thou day of fear and trembling, oh that man is forgetful of thee: now pursuing eagerly after worldly trash & vanity: all which, in that great day shall be turned into ashes. Gold, silver, precious stone, trees, plants, herbs, flowers, straw, dirt, dung, all shall be jumbled together, all wrapped up in one: for this is a fire of wrath and confusion. All which well weighed, what marvel was it, that Solomon should cry out: * Eccles. 1.1. Vanity of vanities, Vanity of vanities, all is but vanity. When the fire shall cause all the glory of this world to vanish, no marvel if it be called, vanity: most vain than is man, that sells his soul and body to the Devil for Vanity. Hear it will be demanded, If so the faithful shall together with the unfaithful fry in this fire? thereto I answer: when the floods of wrath came upon the old world, than was Noah in the Ark: when fire and brimstone rained down on the Cities of the plain, * Gen. 19.22 than was LOT in Zoar: this question therefore, is thus answered by Saint PAUL unto the Thessalonians, (1. Epist. 4. Chapter, verse 17. These that remain living, and these that arise from sleep, (namely, from the grave) shall be together caught up in the clouds, to meet the Lord in the air. As the waters of deluge ceased on the disobedientspirits, not on Noah: as the fire and sulphur fastened on the carcases of these that vexed the spirit of Lot, not on Lot himself: so this Fire of wrath, (not of Correction) shall parch the bodies of the wicked, not of the lords people. As the faithful that carry here the Cross of JESUS on their shoulders, may hereby receive just occasion of comfort and rejoicing: so, thieves, adulterer's murderers, witches, all that love lies and unrighteousness, may be smitten down and not have wherewithal to be solaced. After this day, (the great day of deliverance) saith PAUL, * Rom. 8. We groan that have the first fruits of the Spirit: These that now groan not for this day, as for the day of jail delivery; they shall groan in that day, as being the day of fearful captivity. That great day (oh my God) thou knows I long after: looking for little rest till that day, but after that day desireth not the man, that hath not received the earnest penny of thy spirit: for here is his Heaven, neither doth he expect any good in that great day of fire. Oh my God, cause me to be ravished so strongly, with the memorial of that day, (as always present to my eyes) as I may not dare at any hand to cease preaching thy sacred word, nor for any worldly maintenance to be drawn to conceal any truth from thy people, Amen. After this day of delivery, groan not only we that have the first fruits of the spirit, (and the first fruits sanctify the whole lump, Rom. 11.16.) but saith the blessed Apostle, * Rom. 8.21 22. etc. Every creature (whether having only being; or being and moving: or being, moving, and sense:) every of them groan together with us, and traveleth in pain for the presence of this great day, that so they (as well as we) may be delivered from their bondage of corruption. As by our sin they became corrupted (and so subject to rottenness, stench, impurity, etc.) falling together with us, so they shall rise and recover their pristine, glorious estate, but not till the day of our deliverance, and therefore introduced groaning together with the Faithful after the Last day. As these creatures (after a sort) do groan under the burden of our sin, so woe unto man, (more senseless than a stone) that cannot groan under the burden of his own sin: rather adding sin unto sin, as though it were no burden. These creatures in their kind, desire after this great day: as for the adulterer, thief, murderer of bodies or souls, or both; they and all their companions of darkness, desire there may never come such a day. The Atheists believe not that there will be such a day: as for them, they shall need none other to testify against them, than stocks, stones, oxen, asses, nearer God than they are. The consideration of whose blindness & insensibility, causeth the Lord sometimes to turn away from men, and cry out, * Isa. 1.2.3 Hear oh Heavens, and hearken oh Earth: justifying the Ox and Ass before them. Against such, the Lord will call the Heavens above, and the Earth to judge, Psalm. 50.4. as being persons unworthy to be judged by any, but insensible and unreasonable creatures: because such Atheists are unreasonable and senseless. If the Heavens & the earth (whom I see not to be accessary to Satan and Adam his sin, except because the Satan might be made of the heaven's nature, as Adam of the earthly, and so the lumps should suffer with the Reasonable creatures form out of them, being once apostate: If the heavens & the earth role away, and give place at the appearance of our Lord, how shall wicked sinful man, author of his own and their misery, how shall he appear before him that sitteth upon the white throne, from whom shall proceed nothing but pure judgement and justice? For in the day of this fire, the judge shall appear in unspeakable glory: his garment as white as snow, his throne a fiery flame, a stream of fire issuing before him, and thousands of Angels round about him. Oh beloved brethren, this shall be the great day of deliverance, for the judge appeareth to take vengeance on corruption, and to glorify sincerity and righteousness. If any inquire, Whether the creatures shall be delivered from their corruption, before man have received his full and final doom in the flesh? I answer, that point seemeth to me not very plain from holy writ: yet by some reasonable conjecture, I easily condescend to this: uz. That the Creatures shall first be loosed from corruption. First, because (before man was) the creatures were existent, and that * Genes. 1. good every one of them. As they were created for man's use, so, ELOHIM would not bring man into the waste world (as into an empty house) but first furnished the temporary mansion of the world with all necessaries, and then brought man into the palace of the world (and the most pleasant chamber therein, Eden) that therein he might be exercised. Now when as the creatures shall be restored to their former liberty, I see not to what end, but that the same may (as in the order of first creation) be first restored, and then manifested to mankind in the glorious act of judgement, for the letting of him see, how good and glorious all things were, before they were attainted, and corrupted through man's sin. And this may well be a preparation to the judgement or general Session of Christ jesus. Neither seemeth this to be contrary to blessed john his words, where he saith, * Revel. 20.11. etc. I saw a great white throne, and one sitting thereon, from whose face fled away the Earth and Heaven: after which giving place of the corruptible heavens and the earth, he introduceth the dead and the opening of the books of judgement. And if the * 2. Pet. 3.13. new Heavens and new Earth, wherein Righteousness shall dwell, be the Heavens and the Earth then restored: then so much the more plain it is, That all the creatures under degree of reason (and Angels and men are only creatures Reasonable) shall be loosed from their bondage & corruption, (corruption giving place to him that sitteth on the throne) and then be ready (as it were) to give in verdict with the Faithful that have used them soberly, righteously: as also to witness against the wicked that used them intemperately, unholily, to the dishonour of the Creator. Secondly, I am rather induced to think, that before all men have received full and final doom, they shall see the other creatures restored to liberty, as for the animating and lifting up of the heads of the Elect: so, (and that more specially) for the tormenting of the hearts of the Reprobate: who having seen, the Creatures restored and beautified, shall then upon the books opening, be not only driven from the sweet behold of jesus, * Psal. 1.5. from the glorious Assembly of the Saints, but also from enjoying (somuch as the very sight) of the excellent creatures. If any demand, what shall become of these Creatures after once they be delivered from corruption & bondage? I answer, repair unto me the day after Doomsday, and then I will tell thee. In the mean time, I am sure that nothing shall be, which shall not bring delight and glory unto the sons and daughters of God. Let curious questions therefore cease, and study rather how in that day thou mayest be found blameless, and to jehovah acceptable. Awake oh ye foolish virgins, the heavens are ready to run on a heap: the elements about thee to melt; the earth under thee to burn: and the judge of all flesh is coming in clouds, majesty and power. Hark, hark, the trumpet calling unto judgement: the Angels ready priest to gather the harvest: the grave, seas, and hell giving up all: for all must presently to judgement. The judge is set, thousands of Angels about his fiery throne: Satan and his black Guard, come plodding towards the Throne, as a Bear to the stake. The glorious Martyrs and all the faithful, come flying towards the judge, with the wings of an Eagle, crying * Save I pray thee. Hosanna, hosanna, blessed is he that cometh in the name of JEHOVAH, Hosanna in the highest. As for the Beast, false Prophet, their marked people, and all workers & lovers of iniquity, me thinks I see them pulling back, but the decree of God whipping them all forward. Seduced People cry to the false Prophet, Cover us oh Father, from the wrath of him that sitteth on the Throne: but he replieth, Aes me, Aes me, I am unable to hide myself. One crieth, Oh King, oh Queen, save me: but they answer, Accursed subjects, we are not able to save ourselves: They reply, Oh, your fearful Laws and tyranny, have caused us to worship God after a humane, carnal, & foolish manner. Oh, oh, (say Kings and Queens again) we are therefore accursed and you condemned. Me thinks I see the Murderer with a bloody sword in his hand, and the souls of the persecuted and slaughtered crying, Oh God our Avenger, now judge thou between us and that Murderer: and the Murderer, me thinks I hear him cry, Now I see these I persecuted had in honour, but I the persecutor, unable to behold them in the face, against whom, I heretofore did harden my heart & flint my face: oh that I might be killed to die, but I must live ever to die. While thus their consciences debate their false worship, adulteries, murders, thefts, blasphemies, pride, etc. the Lord commandeth all to appear Coram. As by the Lord's word, Genes. 1. Let it be, every creature at first was form, so, at one word, all appear before the glorious judge and innumerable sight of Angels. If the Israelites trembled at the giving of the Law, how shall Lawless people now tremble at the execution of the Law? Now * Revel. 1.7. every eye shall see him, even they which have pierced the Christ through, and all kindreds of the Earth shall lament before him: All the earth encompassing the face of the Tribun all seat, the books (even every conscience) shall be laid open. Every soul shall be naked to his eyes, that seethe the secrets of the heart, and (as it were) in the tables of the soul shall every unrepentant sin be written: Oh the secret murders, thefts, uncleannesses, wicked counsels against Christ's Church, that then shall be open to all the world, in somuch as one running by may read them. In the face of judas his soul shall be written, I have betrayed innocent blood: In the face of Pilate shall be written, I condemned the innocent for pleasing the people. In the faces of Esau and Nimrod, We have loved hunting, but neglected holiness. In the portal of Cham's conscience shall be printed: I rejoiced to see the corrector of sin overtaken with sin: and therefore published it to my brethren, that they together with me, might for ever after, make his nakedness a reason of our not hearing nor bearing his corrections: as unfit to rule us, that first could not rule himself: therefore just that now my nakedness be laid open before God, Angels, and men. In the Conscience of Herod, shall be drawn as it were, in great text letters, I used not my gifts to the praise of God the giver, but laboured thereby to catch praise unto myself: In Balaam and every covetous teacher his face shall be written, I preached for pelf: but then, Oh woe, unto the dumb Minister: for his Conscience shall thus indite him: Balaam was better than I, for though he did all for gold, yet he preached: as for me, I occupied a feeders room, and had a feeders fee, but I fed not the people, by dividing the word, and causing them to understand the holy mystery. Then shall the wicked Kings, Queens, Magistrates, have graven deeply in the face of their accusing conscience: We have kept out the kingdom of Christ, for planting a Religion drawn out of our politics, an Ethelo threskia or Will-worship, * Coloss. 2.22.23. which had indeed a show of wisdom, but was not according unto the wisdom of God. In a word, then shall every man his conscience carry his own indictment, his sin hanging before the door of his Conscience, as doth the juie-bush before the wine-cellar: and he that knows not this, knows less than did the Heathen Philosopher Plato. As for the consciences of the Elect, they shall all in this great day be clear from clamour and accusation, every one having written in his conscience, (as had Paul) 1. Cor. 4.4. I know nothing by myself: and this purity of their conscience falleth out, by reason that they here in this life disclaimed their sins for bastardly fruits, and by the tears of unfeigned sorrow, did wash their consciences, the Lord therewithal putting all their sins out of his remembrance; and so are they by the * Col. 1.28. Lords Prophets and preachers, presented perfect in Christ lesus. The consciences of all this multitude, * Rom. 2.15.16. either accusing or excusing one another, (in this great day, wherein God shall judge the secrets of men by jesus Christ, and that according to the Gospel) immediately thereupon, shall the conscience excusing be placed on the right hand: but the consciences accusing upon the left hand of the judge. Then unto his recovered sheep shall Christ say, Mat. 25.34, etc. I was an hungered, and ye gave me meat: I thirsted, and ye gave me drink. I was a stranger and ye lodged me: being naked ye clothed me: I was sick, and ye visited me: I was in prison and ye came unto me: But they unwilling to assume any thing to themselves, shall reply, When did we so unto thee? to whom he shall answer: having done it unto one of the least of my brethren, ye have done it unto me. Therefore (or, in as much as all may see your faith was no dead faith) Come ye blessed of my Father, (even blessed * Ephes. 1.4. before the foundation of the world) inherit ye the kingdom prepared for you before the World's foundation; even before ye could do good or evil. Whereupon, the glory of God encompasseth them, and not only that, but they are filled with glory, and are made * 1. joh. 3.2. like unto Christ (in quality, though not in quantity) seeing him as he is: a glory beyond the conceit of man. And therefore oh my soul, here glut thee, and be thou ravished in the spirit (as was JOHN in Paetmos) and be content to contemplate that which neither thy hand can set down; thy tongue utter, nor yet thyself look towards, until thy flesh by strength of God's spirit, be humbled to the Earth, & lie as dead, for giving further scope unto the inner man. Neither having contemplated profoundly in the spirit, shall thou attain to the least period, or jod of that glory: a glory beyond the glittering shine of the Sun, Moon, stars: for this must be endless, as Christ himself is endless. But unto the goatish multitude and hypocritical tars, he shall say: I was an hungered and ye gave me no meat: I thirsted, and ye gave me no drink: I was a stranger, and ye lodged me not: naked, and ye clothed me not: sick and in prison, but ye visited me not: But as willing to cover their unworking faith, they shall say: When did we see thee and not relieve thee? The judge shall answer: Verily I say unto you, in as much as ye did it not to one of the least of these, ye did it not to me. Depart therefore from me ye cursed, into everlasting fire, which is prepared for the Devil and his Angels. Hereupon the Devils & all workers of iniquity shall go into everlasting pain: as the former into life everlasting. Oh the horrible noise and roar of devils and men at this departure to the bottomless pit, where the worm (worse than a snake or viper) shall gnaw every of them to the death, & yet not die. The Lord his flail and whip of Scorpions, shall now bruise and lash them more fiercely, then doth jehovahs' flail the Heathen, in the valley of jehoshaphat. for the first, is but a part; but this, the fullness of his wrath. But as the shritching & howl of the latter shall be immeasurable: so the Sing of the former, together with the glorious Angels, shall be unspeakable heavenly, even a melody unmatchable. The Devil departeth with his mystical black body, and hellish corporation. Christ ariseth together with his glorious and mystical body, ( * 1. Cor. 15.24.28. now all his adversaries trampled under his feet) and delivereth up the kingdom to God the Father: he and his body thence standing subject unto him, that did subdue all things under him, that God may be all in all. First, God and Christ is all one: secondly, Christ and the faithful are all one: lastly, the Father, the Son, and the Faithful are all one: according to our Saviour his petition: john. 17.20.21. etc. And all this falleth out after an unutterable manner: God first abasing himself by assuming our nature: and lastly, lifting us up unspeakable high, that so being like Christ, we may behold the glory of the Father, and be one with God. Neither thenceforth can the mystical members of Christ fall away from their mystical head, more than Christ from his head the Father; and the Father from himself. Oh filthy flesh, filthy lumpish flesh, that savoureth not this mystical Union, glorious Comunion: God (as it were) translated into man, and man into God: the Creator into a creature; and the creature into the Creator. Die, die, oh my flesh, and be thou more and more vivified oh my spirit, that I may be lifted up beyond myself, to see myself greater than myself. Oh miserable wretch I am, to sin against this God, merciful God, that by his uncompassable wisdom hath provided, that I (a base worm) should become one with God. Oh my beloved brethren and sisters of England, (as also, oh ye people of other Nations,) Considering all these things (not only, the consumption of all by fire, but especially the Accepting and Rejecting of souls immediately after) what manner of persons (say I with Peter) ought ye to be in holy conversation and godliness? If the corruptible Heavens, elements, earth & the works therein, shall be unable in their corruptible estate to appear before that great and incorruptible judge: how had ye need while it is called To day, to cast aside all filthiness and superfluity of wickedness; that so you may with boldness stand before that white Throne? as though the Apostle would say, do not your Consciences bear witness, that ye had need to live in pure conversation and godliness? and if your consciences do testify, that much purity and holiness is required, at the hands of those that shall come before that judge: then (lest your own consciences do condemn you in that great day) do labour more in holiness of conversation towards man; as also that such outward conversation, may proceed from an heart, inwardly affected with godliness, The Apostle taking it for granted, that every man's conscience will make such answer to his demand, doth secretly even in the same demand, exhort unto holy conversation and godliness. In deed, no exhortation can in better time be urged, then when the conscience is convicted. And oh thou Atheist, whosoever thou be, tell me if these things sometimes lie not at the door of thy conscience, (as did * Genes. 4.7 cain's sin at his door) and give thee a twitch & bloody nip, snarling at the banquet of thy sin, as a Dog under the table? Oh thou Atheist, that corroding of thy Conscience, will prove the sculpture and ingravement of thy sin in thy soul, that so it may be visible to the eyes of all the world, in the great & general doom. Awake therefore, oh Atheist, and all ye lovers of iniquity, and * Heb. 12.14 follow holiness, without which, no man shall see the Lord. See him without holiness they may, as Satan, the shepherd of hell and his goats shall see him, namely, a fearful and terrible judge; every word of whose mouth, shall wound them as an envenomed arrow: but see the Lord to their comfort (as shall lovers of holiness) they never snall; and therefore (as our Saviour saith) * Matth. 5.8 The pure in heart are blessed, for they shall see God: as for the impure hearted, they (by the nature of contraries) are accursed, for they shall see the Devil. Be not deceived, God will not be mocked; as thou sows, thou shalt reap. If thou reply, Though I live in uncleanness, Idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, murders, drunkenness, gluttony, and such like, yet I hope to be saved: I answer, and not I, but PAUL: They which do such things shall not inherit the kingdom of God, Gal. 5.21. Christ will present man before his Father, as he presented himself: but * Heb. 9.14. he presented himself without fault, therefore he will present man without fault. If thou sayest, I hope he will present me as a son to God: john maketh this answer: * 1. john 3.3 Every man that hath this Hope, purifieth himself, even as he is pure. Purgation goeth before salvation: the putting off of the old Adam, with his deceivable lusts, before the new Adam can be put on with his holiness and righteousness: before Christ can exalt thee, Moses must humble thee: before that Christ's works be imputed thine, thou must forsake the works that are thine: before God adopt thee his Son, thou must disclaim the devil, the father of thy corrupt nature: and if thou wilt have Christ to be thy King, thou must covenant holy obedience due to that King. The Heavens are pure in comparison of thee, yet the Heavenly Spheres and glittering Stars must give place to the brightness of his Throne: how much more must thy damnable corruption be cast away, except thou, together with thy corruption will be for ever cast away? Come we but before an earthly King, Queen: Lord, oh how we will trick up our attire, make bright our countenance, and study to place our words in order: and all this, why do we? because forsooth, we must come before a noble man, a noble woman. But how prepare we for meeting of the Lord of Lords, in the clouds, who shall come with the * 1. Cor. 15 52. Matth. 24. sound of a Trumpet, his Angels marching before, to gather together his Elect from one wind unto another? how are we fitted with spiritual garments? shall we be clad with the works of darkness? with what face, will we look him in the face? harlot's faces, thievish faces, murdering faces, faces puffed up with pride, these will not serve the turn. With what words will we greet the judge of all the world? He saith, we shall give an account of all our * Mat. 12.36 Idle words, and dare we meet him with unsavoury speeches and rotten words? Away, away with such care to please men, and in the mean time careless to please God, careless how Christ find us occupied, careless how to come before his judgement seat. The Heavens shall give place, but man will stand still in the way of sinners: the Elements shall melt; but man's heart will not melt more than an Adamant: the earth shall willingly permit the fire to consume his corruption, but man will not let the fire of God (his spirit) burn up and consume his corrupt nature, and unprofitable lusts: The Devils at the remembrance of this great day do tremble: but man can hear of the Great day, the Fire of that day, the judgement of that day, and never be stirred in his soul. Oh miserable man, and ten times more stupid than any creature, strive and contend to fear before the judge of all the Earth, studying holiness and righteousness, without which thou shalt never see God. Let (now at last) thy stony heart gush out tears (as the Israelites * Nomb. 20 10.11. Rock gushed out waters) & bathe thy soul in them contrite tears, as in another Baptism: and rise up from thy earthly ways (as * Act. 9 Saul smit down, rose from the Earth) and hereafter (shaking the scales of natural blindness from thy eyes) go and learn to be holy as our head is holy, that so thou * 2. Pet. 3.14 mayest be found of him, in Peace, without spot and blameless. Mount Sinaj, upon the promulgation of the holy law, was all on smoke; the smoke ascending as the smoke of a furnace, and the mountain trembled exceedingly: but in this great day of the Lord, all the mountains of the world, all valleys, high things, low things, shall not only smoke, but fry in a consuming flame. The Israelites trembled at the first, and shall not we tremble at the second? The Israelites durst not approach Sinaj, before they were * Exo. 19.14. sanctified by Moses: and dare we approach the great day of doom, (what time the breach of the Law shall be punished in the lake of scorching brimstone and unquenchable fire) before we be sanctified by Christ jesus? They durst not come near the Hill with unwashen clothes, but we think to stand before Christ his pure throne of judgement, and that with unwashen hands, unwashen hearts; where as no one shall appear (without confusion of face) that first have not * Rev. 7.14. made their Robes white in the blood of the Lamb. I say not, in his own works; but ● say again, in the blood of the Lamb. Blessed therefore is he that watcheth and keepeth his (spiritual) garments, lest (at his sudden coming) he walk naked: and men (ay, and Angels) see his filthiness. If thou shame not now at unholy conversation and ungodliness; in that great day, an hellish shame shall cover thy face, and horror of conscience shall confound thee. If the Devil shall not then claim thee for his own, do here shake of his livery cote of unholiness, and tear of his cognizance of ungodliness: but if thou here will carry his unholy brand in thy forehead, hand, and heart, than together with thy black Lord, expect to be committed to the * Rev. 21.8. Lake which burneth with fire and brimstone, which is the second death. In that great day, wicked Cain and his City: Nimrod & his bloodhounds: wicked Saul and his desperate javelin: Balaam and his bribe: the Usurer and his money-bagges shall be parted: Thevish Achan and his wedg of gold, shall be sundered: the harlot and whore, divorced: The murderer, and his bilbow-blade: the Idolater, & his shrine: the drunken Nabal and his tippling cup: the Merchant, and his false measure: the Courtier, and his soft raiment: Nebuchadnezzer, and his pallatial prospects: the Glutton, and his belching banquet: the mad dancer, and his instrument, in that great day they shall shake hands and never meet more. Seeing all which and more terrible than that, must and shall be effected, what manner of persons should Kings and Queens be? what manner of persons, had rich men need to be? what manner of persons, had Prophets need to be? what manner of men and women, had we all need to be, in holiness of conversation and godliness? That when Cain shall roar for his murder: I'm for not covering his father's nakedness: Esau for his misspent time, & scorning sacramental signs: Saul for his persecution: the false Prophet for preaching Peace to men, when men were not at peace with God, Shechem, for his defiling Dinah: Alexander the Coppersmith, for resisting Paul: That when Demas shall wring his hands for departing from preaching the Gospel, to live as a Farmer and grazier: that when proud Diotrephes shall curse himself for prattling and playing the busy-body against the Saints; to the end, that then we may boldly hold up our heads, in the testimony of a good conscience, let us now so live, as we may not fear presently to die. Let us now study so to die, as we may not fear presently to make appearance before that glorious judge, and all the glorious Army of Heaven. So lived not the earthly minded Prophet, who in the testimony of a bad conscience, cried: Nomb. 23.10. Oh that I might die the death of the Righteous, and that my last end might be like his. But so lived the humble poor Apostle, who in the testimony of a good conscience, cried: I desire to be dissolved and to be with Christ. So lived good Simeon, who could say, Lord now thou lettest thy servant departed in peace: And so must every professor of Christ live, as when he heareth Christ say, * Reu. 22.20 Surely I come quickly: he with longing soul may answer, Amen: even so, Come Lord jesus, Amen. Sic vivamus ἐν τῷ κοσμω, ne simus ἐκ τοῦ κοσμοῦ. Amen.