TO THE RIGHT worshipful, sir james Altome Knight, one of the Barons of the Exc●equer, and sir Edward Phillips Knight, his majesties Sergiant at Lawe, Iudges for the Northeren Circuit. Grace be multiplied in this life, and happiness in the world to come.  
THough the Volume be little, and the leaves but few, I here offer, either to express the duty I owe, or to unfold any project worthy your judicious eye and censure: yet for that the subject in some sort is suitable to your place, and calling, Pardon me in your patience, if I crave patronage. The book John took from the Angels hand, was but a little one, yet was it passionate in the eating, sweet in the mouth, and bitter in the belly; voices, roarings,& thunderings went with it, and a powerful speech bound with a sacred oath, that Time should be no more; The vision was for an appointed time, and now is the time. For iudgement is at our doors, and that which devoureth all, with mortality, is even now ready to be swallowed up itself with eternity, for time shall bee no more: Est dies,& Deus vltionis; There is a day, and a God of reuenge. A day of doom, and a God of Iudgement; A day of death, and a day of deliverance from death& doom. ind venturus, shall end all time in this world, and begin eternity in a better; when all iudgement shalbe devolved into the hands of Christ, whose fan is in his hands, now ready to winnowe the chaff from the wheat, with an eternal doom of Life for the one, and of Death for the other. Spare me to speak of that great Day, and when I haue done, pardon my boldness, if I press it as a president for Iudges of the Earth to judge, and to be judged by: next under God& the King, you do worthily possess one of the greatest Circuits of Iustice within the kingdom;& with what fear of God, loyalty to your Prince, love of the subject, and integrity towards all, I appeal to the conscience of those Countries, where it is both duly seen, and truly felt; I say felt, in the sweet temper of mercy and iudgement, ever canceling the rigour of the Law, with the mildness of the gospel, and beating back the swellings of jordan, that runneth roughly, with the sweet running waters of Sylo, that goeth softly by zion: till I leave to live, I shall never forget your religious care at Lancaster, over the dead,( I mean the poor condemned prisoners, then ready to die by the doom of Iustice) how they might be wrought willing to leave this miserable world, and be prepared for a better.  
And finding in your right judgements,( being rightly resolved) that it could never be but vpon the sight of their sins, and feeling of their saviour; your holy resolution was, they should bee brought to public prayer, and Preaching, in the afternoon, the day before their execution, where honoured with your presence,& sanctified with your Prayers, with much sweet balm of that great congregation, powred vpon their heads, to bury them withall: It was strange to see, how Dauids harp abated Saules rage: I mean how that heavenly harmony quieted the desperate, confessing their sins, and longing for the hour of their dissolution, with desire to be loosed, and to be with Christ, there to walk, in the land of the living. They moved your L: yet further, that this their Faith might bee confirmed, and sealed up, with the Sacrament of Christ his blessed death& passion, which being granted by you,& celebrated by us, a little before their going to Execution, I appeal to the sheriff of the country, and at least to a thousand lookers on, how cheerfullie they died, seven vpon the three, and one at the stake: truly confessing their sins to God, in the sight of men and Angells, with an assured hope of pardon, in, and through the bloodshed of Christ, their alone saviour,& redeemer; not doubting, but vpon the dissolution, as their body must to the earth from whence they came, so their souls should immediately pass to God, that gave them, there to be tied, as in the bundle of the living.  
It were to be wished this memorable act of yours, might be continued& made exemplary, to the rest of your rank, in their several Circuits, you may take& leave, as you see occasion; Yet if you please, after iudgement whilst they yet live, to lap your dead in such Syndon, it will be honourable to you, as it was to joseph of Arimathia, and Nicodemus; when they for the Head,& you for the members, are so charitably devoted: sith he that sanctifieth,& they that are sanctified, are both one.  
It was usual with the egyptians, in their solemn feasts, to drink the last draft in a dead mans skull: thereby, in the height of their solace, to put them in mind of their mortality: I haue said, Ye are Gods, that's your praise: yet must ye die like men, that's your check. It will not be amiss therefore, as you slide from your thrones of Honour, to look vpon the dust of those ye haue condemned,& to tender the salvation of those poor souls, whose bodies you haue rendered unto death, not doubting Quin patibulo ad Polum patent jis aditus: I mean to all such as shall redeem a bad life, with a penitent death: and say, in the patience of their souls, blessed is the three whereon righteousness hangeth, wee are justly punished,& haue sinned, but he that saveth us, hath done nothing amiss.  
To this GOD and saviour, I leave you both, with all your religious endeavours, pressing your affections towards me, no further, but as in duty and true devotion, I shall merit the same.  
Your juleps, much bound, W. Leigh.   

THE DREADFVLL DAY.  
The first Sermon.  Hebrewes. 9. vers. 27.28. 
27. And as it is appointed unto men that they shall once die, and after that cometh the iudgement.  
28. So Christ was once offered to take away the sins of many, and unto them that look for him, shall he appear the second time, without sin unto salvation.  
THIS Scripture which I haue red issuing from the river of life, being pure as gold, and clear as crystal, doth discover unto us, a threefold day-dawning out of the bright cloud of the Lords decree and determined counsel over all flesh.  
1. One is the day of death in these words. It is appointed unto all men that they shall once die.  
2 Another is, the day of doom, out of these words; And after that cometh iudgement.  
3 The third and last is, the day of deliverance from both by Christ, out of these words; So Christ was once offered to take away the sins of many,& unto them that look for him, he shal appear the second time, without sin unto salvation?  
The day of death, it killeth all, and bringeth to the grave.  
The day of doom, it raiseth all, and bringeth unto iudgement.  
The day of delivery, it sendeth all, and destinateth for ever, the good to the resurrection of salvation, whither God bring us: And the evil to the resurrection of condemnation, from which the Lord deliver vs.  
Or thus, death is the Empresse of this world, it seizeth vpon all.  
Iudgment hath the command of another world; it sommoneth all: Christ hath the sovereignty of both worlds, he sentenceth all, irrevocable is his doom, and there lies no appeal from it.  
Pardon me my brethren, if I spare to speak of death, having heretofore spent my spirits& strength on that subject, when with the poor Gadaren often I haunted the graues of your dead in their several funerals,& wounded myself with the stones of their sepulchres.  
Two sermons are published to the world, I pray God they may be profitable, it was the best perfume I had for the living, and finest Syndon, I could provide for the dead.  
So discharged of death as I haue said, hear me in your wonted patience, whilst I discover unto you the day of doom, and that other of our deliverance by Christ, I say deliverance from dark egypt, into bright Gosan: from great sodom, into little Soar: from the misery of this life, to the mercy of a better: from death here, to life there: and as it is in my text, from sin, to salvation, to all such as look and long for Christ his second coming.  
To the due consideration whereof, and the rather to stir up your due devotion, and like preparation both of lamp& light, against that great day, give me leave with mild Moses, to charge all men, that their thoughts are extravagant, without sense or feeling of that fearful fire. O that men were wise( saith he) then would they understand this, 
Deut. 32.29.  then would they consider their latter end.  
As, and if he should say, that which another hath well said from his spirit& passion: O that men were wife, then would they understand things past, things present, things to come: things past with grief, things present with shane: things to come with fear, things past as the evil we haue committed: the good we haue omitted, and the time we haue lost, all past, and yet we grieve not.  
Things present, as shortness of life, difficulty of salvation,& the small number of the saved, all present, and yet we shane not.  
Things to come, as death, thē which theres nothing more miserable: Iudgement, then which theres nothing more terrible:& the pains of hell, then which there is nothing more intolerable, and all to come, and yet we fear not.  
The reason of all this defection is rendered by Moses in the precedent 28. verse, we are a Nation( saith he)( we are a world say we void of counsel, neither is there any understanding in us, we feel no mercy, we fear no iudgment, he hath spent his plagues vpon us, he hath shot his arrows at us, tipped with gull and sorrow, as famine, sword, and pestilence,& yet we are secure in our sins, we are frozen in our dregs, we melt not, what would we haue God to do, shall he come in mercy still,& not in iudgment? shall he in his love cherish us? and not in his wrath rebuk us? What will we haue God to do?  
The gospel of our Christ hath run floudwise into the remotest parts of this world, and thousand of yeares haue enjoyed our Christ with his solemn feasts, Sacraments and Sabboths, now if we sin willingly after we haue received and acknowledged that truth, there remaines no more sacrifice for sins as the Apostle saith, 
Hebr. 10.26.  but a dreadful looking for of iudgement, and violent fire which shall devour the aduersaries. Fire, I say fire, even that fire wherewith Moses threatened the Israel of Iuda, and in them the Israel of all the world, for the like contempt, 
Deuter. 32.22.  fire is kindled in my wrath, and shall burn into the bottom of hell,& shall consume the earth, with her increase, and set on fire the foundations of the mountaines, Et lugenda dei iudicia in delinquentes, as one saith; That there shall be a fire is much, that this fire shall be kindled is more, but that it shall be kindled in the wrath of God, is most of al: the flamme whereof shall burn into the bottom of hell, consume the earth, and the foundations of the mountaines.  
Now of this fearful& final fire must I speak if God will, and therefore fly out my voice, and be strong my spirit, to speak with passion what the iudgment shall be.  
When Lord Aeneas should relate unto Dido, queen of Carthage, the lamentable siege and sacking of Troy, he began his speech with this passion, Infandum Regina jubes renouare dolorem, trojan as vt opes& lamentabile regnum, eruerint Danaj.  
A doleful wo●ke me to renew o queen thou dost constrain, to tell how Greeks the trojan wealth, and lamentable reign, did overthrow.  
A better spirit bids me speak of the siege and sacking of this world, whereof Troy was but a drop to the great Ocean, and not to be destroyed by the graecian Lords, but by the great God of heaven: how can I thē tell of that without mourning? How can you hear thereof, without moan, being a work of woe and wonder, a work of fear and fire, so is the last iudgement.  
Of which iudgement, I pray you consider with me these two things out of my text.  
1 First, that iudgement shall come, for so is it here said. After death cometh ïudgement.  
2 Secondly, for what cause this iudgment shall come, to wit, to clear the godly,& condemn the wicked.  
For so it is here said; To thē that look for him, he shall appear the second time without sin unto salvation. Implying thereby, that to such as look not for him, he shall then come to their just condemnation.  
Now for the former, these questions may be moved.  
1 Whether there shall be any iudgement?  
2 Who shall be judge?  
3 By what process, examination, and execution it shalbe effected?  
4 What shalbe the precedent signs of such iudgement?  
Of these in order as the time will permit, hoping you will hear with unwearied diligence what the Lord will bring to pass in so great a wonder.  
For that which is moved in the first place whether there shall be any iudgment or no, 
That there shall be a Iudgment.  the question is necessary, because the scripture hath foretold that there should come mockers in the last daies, which will walk after their lusts, and say, 
2. Peter. 3.3.4.  Where is the promises of his coming? for since the fathers died, all things continue alike from the beginning of the creation. Trees grow, riuers flow, sun shineth, moon and stars sand out their light as of old, seedtime and harvest fall out in their due seasons, and winter& s●mmer sail us not of their appointed times: men are mortal,& yet live to beget sons,& daughters, for this immortal world, that neither will die, nor yet decay: for if there be no new thing under the sun, why should we fear the ruin or fall of so faire a fabric with the steady earth, his center to bear up all, and the cope of heaven a cover to shrowded all? Come( say they) let us lay our pleasures as on an heap, let us lap our delights together, let us solace ourselves in the sweetness of our sin, there is no fear of vengeance, there is no fire of violence.  
Of such mockers the world is full, who being filled with diuers lusts, haue made a league with death, and a covenant with hell, in putting far off the evil day, 
Rom. 2.4.5.  not knowing that the patience, long suffering, and bountifulness of God, leadeth to repentance.  
But thou( o mocker) after thine hardness, and heart that cannot repent, heapest unto thyself wrath against the day of wrath, and of the just iudgment of God, who will reward every man according to his works.  
But leave we these fleshly Epicures to the iudgement of that great day,& come we to the present matter in hand, and proof that it shall be.  
Enoch, the seventh from Adam, 
Iude. 14.15.  prophesied of it, saying, Behold the Lord cometh with thousands of his Saints to give iudgment against all men, and to rebuk all the ungodly of all their wicked deeds. Where first we see how the babe was butted in it birth: I mean the world was no sooner made by God, and marred by man, but even in the beginning there went from Enoch a pregnant prophecy of it ending, yea and before the first flood was out, the last fire was in, to assure the wicked of both worlds, that their sins should never go unpunished. again, Enochs prophecy, was of such certainty, that he prophesied it done, ere it was begun: And in view ere it was fully seen, and not by a probable conjecture, but by a lively and true demonstration, thus, Ecce: Behold the Lord cometh, &c. Lastly, as you may there see, he iudgeth all persons without exception of any, all sins without missing of one, sins of the soul, sins of the body, sins of omission, sins of commission, and all this in the assembly of all his Saints, for his greater glory, their good, and for the woeful confusion of the wicked.  
again, Daniel saith; 
Dan. 7.9.10.  I beholded till the thrones were set, and the fiery streams issued out, till the iudgment was prepared, and the books were opened, with thousand thousands ministering unto him, and ten thousand thousands standing before him. Where I pray you observe with me what Daniel saw in vision by the banks of Hulay, many mysteries concerning the messiah& saviour of all the world, his great humiliation in his birth, death, and burial, with his exaltation to glory in his resurrection, ascention, mediation, second coming, and final iudgement.  
Of which iudgement, this Scripture was sufficient warning and warranty to all the world, that the process were out to summon it,& that with expedition: for 1. the thrones were prepared to show his readiness 2. the ancient of daies was set, to show his resolution. 3. Garments white as snow, to show his integrity. 4. And eyes like flaming fire, to declare his severity: 5. wheels burning, to tell us he is a coming: 6. And streams of fire issuing, to teach us, that he will haue no stop. What should I say more? 7 Meriads of men and Angels attending, to declare his majesty. 8. And with books opened, to make good his promises laid down in his word, which word as the Apostle saith, 
jo●. 12.48.  shall judge all in the last day.  
treadings of all the godly keeping their paths, hath so tract the way, and beaten the doctrine, as it were a death to our bodies, danger to our souls, nay damnation to both, either to put off the iudgment of that great day, or to make doubt thereof.  
If scriptures cannot persuade you that there shall be a iudgement, the end of mans creation may: who undoubtedly was created of God, to this end that he should be the Image, the everlasting temple, where he would be worshipped, dwelll, communicate himself, and would impart his blessings, now although the end for which man was created,( which is perfect blessedness) is hindered diuers ways: yet necessary at some time it will come, and God will obtain it, for it is not likely, or probable, that man was made for these miseries: but it is also certain, that the most excellent of all creatures was ordaired to a better end, and therefore must there needs be at length a change from toil to rest, from misery to mercy, and from this wretched life, to a better being.  
In hope whereof, the Saints of God haue been raised up from time to time, in the daies of their affliction, they haue swallowed voall difficulties, and undergone all dangers, to attain the end of their blessedness, whereunto they were ordained. So job did when he said, I know that my redeemer liveth, and that 〈◇〉 shall see him with these eyes. So david did, when he said, I should verily haue fainted, but that I trust to see the goodness of God in the land of the living. So Paul did, when he said, I suppose that the afflictions of this life, are not worthy of the glory that shall be revealed.  
And by this argument of the Lords abiding in us, and we in him, in a better life, is confirmed the happiness of our bodies: as habitations for the Lord to dwell in, according to that. 
1. Cor. 6.19.  know ye not that your body is the temple of the holy Ghost which is in you? &c. O happy Christians, if you knew your own happiness, either what you are, or what you haue, you are the temples of God: such you are, and ye haue the holy Ghost within you, so ye haue. Much ado there is in this world, where the habitation of God is, where he dwelleth, and where he will be worshipped. One runneth to jerusalem: another to Samaria: one to Rome, and another to the holy sepulchre: some to the shrine of this Saint, and some to that: as to the lady at Loretta, or to james at Compostella: some say he is the God of the mountain, some of the Valley: some say he is in the Pax, some in the host, some in the holy grain,& medal: but we say no, and for a check to all, that the habitation of God is with men, and that Christ doth dwell in our harts by faith; Open, o open therefore, your everlasting doors, that this King of glory may come in.  
new jerusalem came down from God out of heaven, prepared as a Bride, trimmed for her Husband, with twelve gates of pearls, and the street of pure gold, yet I saw no Temple,( saith John) therein: to teach us, that when fire hath fined us, fit for our GOD, wee shall dwell in him, and he in vs. For as now( in the kingdom of grace) he that sanctifieth, and they that are sanctified, are both one: So then, in the kingdom of glory, he that glorifieth, and they that are glorified, shall bee both one.  
lastly, if neither Scripture, not the end of mans Creation to blessedness, can persuade you, yet let the Iustice of God move you, that there shall bee a iudgement; For shall not the God of all the world do according to right, and that is, that it may go well with the good, and evil with the wicked and refractory: but this cometh not to pass in this life, nay rather, it goeth well with the wicked in this world, and evil with the good and godly: and therfore there must needs remain another life wherein the judge of all the world shall do according to right: for so saith the blessed Apostle, 
2. Thes. 1.6.7.  It is a righteous thing with God, to recompense tribulation to them that trouble you, and to you which are troubled, rest with us when the Lord Iesus shall show himself from heaven with his mighty Angels. Whereunto also accordeth that of Abraham, to the damned glutton, 
Luk. 16.25.  Remember that thou in thy life time receivedst thy pleasure, and Lazarus pain, now therefore is he comforted, and thou art tormented.  
In this life, to show that he is merciful, the Lord beareth with all, and ballanceth none: but in another, to show that he is just, he will balance all,& bear with none, for every one shall receive according to that he hath done in this life, be it good or evil: here the sun shineth vpon the just& unjust, here the reign falleth vpon the field of the fool, as well as vpon the closures of the wise: here beauty, strength, honour, and skill, are indifferently bestowed, as vpon the elect of God, so vpon the reprobate from God: here be the outward things of this life, it is not possible to know who is in the favour of God, and who is not. But when the iudgement is out, and these daies are done, then down go the wicked, and the godly shall be exalted: horror, hell and death, shall be the doom of the damned: heaven, ioy, and life, shall be the lot of the righteous: and therefore when you see here on earth, things so vneuenly dealt: Know the day will come, when the dole shall be more equally divided; in the mean time, of the prosperity of the wicked, and of their sudden destruction, red job. 21.7. &c. psalm 37.1. and Psal. 10.1.73.3. ieremy 12.1.2.3. Esdras 3.33.  
1 having thus proved unto you from holy scripture, 2. From the end of mans Creation, 3. And from the Iustice of God almighty, that Iudgement shall come, as it is in my Text; It now remaines, we come to the second part and question moved; to wit, Who shall bee our judge at that dreadful day?  
2 whereunto I answer, that all Iudgement shall be divolued into the hands of Christ, 
Who shalbe our judge?  and he shall be our judge then, who is our advocate now, ind venturus is an Article of your creed, ye may believe it, thence shall he come to judge both the quick and the dead: 
Act. 17.31.  The Lord hath appointed a day( saith the Apostle) in the which he will judge the world in righteousness, by that man whom he hath appointed: whereof he hath given an assurance to all men, in that he hath raised him from the dead.  
And again, 
John. 3.35.  the Father loveth the son( saith Christ) and hath given all things into his hands. And again, all things are given unto me of my Father. 
mat. 11.27.  And again, he hath committed all iudgement unto the son. And again, 
joh. 5.22. mat. 24.30.  then shal appear the sign of the Son of man in heaven, and all the Tribes of the earth shall mourn, and shall see the son of man coming in the clouds of heaven.  
I alsty, 
2. Cor. 5.10.  we shall all appear before the iudgement feat of Christ, that every man may receive the things, which are done in this body, according to that he hath done, whether it be good or evil: whence I gather, that all power in heaven, in earth, and hell, is given to the man Christ, in heaven to open it, in earth, to redeem it; in hell, to shut it; the Cherubins give place and passage to our Christ,& to the children whom God hath given him, the wide mouth& gulf of hel is shut from his Saints, by him, and there he keepeth in both divels and damned: in the might of his power, he hath power over the diseased to cure them, over sinners to save them, over death and doom, to dissolve them, he checketh sin with righteousness,& cancelleth the rigor of the lawe with the mildness of the gospel, all power is given unto him to convert men to the faith, to confirm Angels in the faith,& to confine all consciences to such obedience as appertaineth.  
As,& if he should say, all rule, all right, all reward, all vengeance is mine: all power over men, I can convert thē: all power over divels, I can control them: all power over the dead, I can raise them: all power over the damned, I can judge them,& give to every man as his work shall be.  
Or, as and if he should yet say more powerfully, It is given unto me, Ad creandum, adrecreandum, ad glorificandum, In the creation I was with the father, I was his mouth, I said, and it was done. In the redemption, I was myself alone, I bled and ye were delivered: and for the diadem of your glory, it is put into my hand, and I haue power to set it where I will: It is given unto me, a man as you are in all things( sin onely excepted) and at whom all men are offended, and I vniustlie censured: but I shall come again, with my Fan in my hand,& winnow all with upright iudgement. O wonderful mystery of the match of Gods majesty with our misery. Carnem nostram regnare in coelo supper omnia: that our flesh should judge all on earth, and reign above all in heaven.  
And here you Popes wane your plenary power of indulgence, you are intruders vpon the Lords possession, his power is plena, iusta, firma, full without limitation: for so it is said, all power is given, &c. It is just without intrusion, it is given, not stolen: it is firm& stable, without change: it is given of the father, according to that all power is given unto me of the father, Ruat Orbis,& Orcus, Illa erit secura. But I say again, you are inintruders vpon the Lords possession, such power was never given you,& therefore your kingdom cannot stand, but fall to hell from whence it came: To tread vpon the necks of Kings and Emperours it is your pride, to pine poor souls in a feigned fire, it is your folly:& either to push souls into hell, or to fetch any thence( as you say you did the soul of trajan) it is your gross impiety. Fiat iustitia,& pereat mundus.  
Let the right of Christ take place, and the world of your wickedness vanish.  
Pardon me, to expostulate the right of my Christ with the wrong you haue done him,& tell whats the reason you are so rebellious against the Lord, his crown and dignity, is it for that his poverty, matcheth not with your pride? or is it, for that his wretched crown of thorns, weigheth not with the diadem of your gold set with sapphires? is it for that our poor king triumphed vpon an ass, and you ride vpon your steeds of state, trapped with Diamonds& champing vpon gold? Is it for that Christ conquered in his passion, and you glory in your perdition, every battle of the warrior is with noise, and tumbling of garments in blood, such is your fight, ever in fire,& still in blood. But unto us a child is born, and a son is given, and the government is vpon his shoulders: surely surely, I should never think myself to be of the true Church, but for her lenity, nor you to be the malignant Church, but for your cruelty.  
I cannot but wonder to see so high treason committed against the Lord, even in this particular point of iudgement, by men of this world, of whom I may say, their madness is known unto all men, the Lord is at hand.  
madness( I say) in this, and treasonable fury, that they dare rob the Lord of his honour, and take to themselves plenary power of Indulgence, power to purge sin, power to forgive sin, and power to judge sin, who durst ever haue presumed to do this: but that man of sin? who hath advanced himself above all that is called God, and doth sit as God in the Temple of God, showing himself that he is God.  
You are religiously wise to know whom I mean, I mean that man of Rome is that great Rebel against God,& his Christ, in that he hath taken vpon him in his papal pride, not onely primacy and power over men: but jurisdiction over all creatures, in heaven, earth, and hell, to bind or loose, save or spill, in so much, that if he should thrust thousands of souls into hell,( as one of their Canonists hath it) yet no man may say, Curita facis.  
And now for conclusion of this point, and to leave these turbulent Iurdens, and to wash again in Shilo, if any soul be desirous to search into the causes, why the man Christ shall be judge over all at that day, let him know, that the Church is to be glorified by the same mediator, by whom, and for whom it was justified, according to that, 
Acts. 17.31.  God will judge the world in righteousness, by the man whom he hath appointed.  
I say appointed a sacrifice, a mediator, a judge, a sacrifice on his cross, a mediator at his right hand in heaven, a judge on earth at that dreadful day, all appointed by God, all undertaken by Christ, that he might haue the primacy, prime, and pride( if I may so say) of our full regeneration in grace, and restauration to glory.  
again, the man Christ must judge all, that we may haue comfort: knowing him to be our judge, who is of us, bone of our bone: and flesh of our flesh: he is our brother, our husband, our head: and therfore saith Bernard, the father of mercies, and God of all consolations, will judge men by men, that in so great a confusion of evils, semblance of natures might yield comfort: to the which is annexed, a promise to the faithful believer, when he saith; He that believeth in the son of God, hath everlasting life, and shall not come into condemnation: but for the vnbeleeuer, and such as contumeliouslie haue set themselves against the Lord, they shall look vpon the man Christ whom they haue pierced.  
But to proceed with the rest, I doubt not but out of that which already hath been delivered, you are fully resolved that there shall be a iudgment, as also that Christ shall be our judge, in that great day. It now remaines, we make known unto you, how he will judge the world, and by what process.  
Where first observe, 
general Summons.  that he will go by general summons of all, all shall appear before the tribunal seat of Christ, all that haue been, all that are, and all that shall be to the worlds ending, young and old, rich, and poor, jew, and gentle, bond and free, noble and ignoble, from the king in his throne, to the channel sweeper in the street, al shal appear, give their attendance, and receive their doom: Hell shal be shaken, and the graues shall open, the Sea shal give up her dead, Beasts, Fish, and Fowle, shall render the corps they haue devoured; Yea, heaven itself shall be emptied, of Saints and souls, in that great day.  
I say in that great day, when the Lord shall sand his Angells with a great sound of a Trumpet, 
mat. 24.31.  and they shall gather together his Elect, from the four winds, and from one end of the heauens to another.  
I say, 
Reuelat. 1.7.  in that great day, when he shall come in the clouds, and every eye shall see him, yea even they which pierced him through, and all kindreds of the earth shall wail before him: even so Amen, saith the blessed Apostle, to make it as sure and certain to bee, as if it were already done. whereunto accordeth Christ, when to take away the wonder thereof, he said thus; marvell not at this, for the hour shall come, in the which, all that are in the graues shall hear his voice. Now if such shalbe the shoute of his summons, so loud, so shrill, and so piercing, that the living shalbe appalled to hear it, and the ghastly grave to bear it, how should wee but groan, and grieve to tell it?  
When he came in mercy to redeem the world, it would not be summoned, so soft and silent was his voice, like a shower of rain vpon a fleece of woll, but at his coming in iudgement, his summons willbe more sounding, for the Lord himself shall descend from heaven, with a shoute, and with the voice of th'ark-Angell, and with the Trumpet of God. As, and if he should say, to heighthen the call, If the shout of the Lord reach thee not, the Arkangels voice shall: and if neither, the shout of the one, nor the voice of the other, will rouse thee, the trumpet of God shall raise thee up.  
seven rams horns weakly sounded from the weak mouth of man, ruinated the high walls of jerico: How much more then shall the loud trumpet of God, blown from his fiery mouth, shake and summon, both the living and the dead? Surely, surely, as his last coming shal be sudden, like lightning flashing out of the East, and seen in the west, and all in the twinkling of an eye, so shall the summons be, heaven, earth, and hell, shall hear it all at once: and no sooner shall they see their judge, but they shal be summoned to iudgement: of which dreadful day,& peremptory summons, so often as I think( saith a good Father) Toto corpore contremisco; I tremble in my thoughts, and shake in all my joints; for whether I eat, on whether I drink, whether I sleep, or whether I wake, or whatsoever thing I do, me thinks I still hear that terrible trumpet sounding in mine ears, Arise ye dead, and come to iudgement.  
Thus having summoned all to make their appearance, next, 
The examination.  he will proceed to examine their cause, every man according to that he hath done in this life, be it good or evil: for it stands with all right, lawe,& equity, that no man should be condemned before he come to his trial, the Lord would not proceed with Adam till he had examined his cause, and said, Adam where art thou? what hast thou done? who  told thee that thou wast naked? hast thou eaten of the forbidden three? Nor would he proceed against cain, till he had called him to an account, and said, where is thy brother Abel?  
Ioshua examined Achan of the babylonish garment, and wedge of gold, ere he proceeded to further iudgement. And the mariners that knew not God, after the Prophet was taken by Lot, and adiudged to be cast into the Sea, yet did not proceed to execution, till they had examined him vpon these interrogatories, Tell us what evil hast thou done? what is thine Occupation? and whence comest thou? which is thy country? and of what people art thou?  
Israel may not enter Canaan, till they haue sent forth Exploratores terrae, Searchers of the land, and before the destruction of the city, the Lord will search jerusalem with Lights, 
Zeph. 1.12.  and will visit the men that are frozen in their dregs.  
And now( good Lord) Quid in Babilone tutum, si in jerusalem manet scrutinium? How shall Babylon bee safe, if jerusalem must be fined; and if a virgin daughter zion may not pass without a search? how can Babylon escape without trial? This world is chaff, it must be winnowed, in the great day of the Lords scrutiny, betwixt the summons and the sentence, there must be an examination, that when the Lord hath made inquisition for blood, 
psalm 9.12.  he may remember it, and not forget the complaint of the poor.  
Now if any man doubt whereof he shall be examined in that great day, let him be sure that the Lord will examine all our thoughts, all our words, all our deeds, and all the time we haue spent in this world, all our thoughts according to that Inquisition shall be made, for the thoughts of the ungodly, 
wisdom. 1.9.  and the sound of his words shall come unto God for the correction of his iniquities. Whereunto Oregen agreeth. Our very thoughts shall either acquit or comdemne our souls, in that fearful day, and not the thoughts that then shall be, but the thoughts that are even now in us, whose impressions left in our hearts, are as letters in paper, which when all secrets shall be disclosed, will be easily red.  
Next unto our thoughts, the Lord will examine our words, yea all our words, Non tam malitiosa, quam otiosa, aswell such as are spoken in our mirth, as in our malice, for of every idle word saith Christ, that men shal speak, they shall give an account thereof at the day of iudgement. 
mat. 12.36.  And surely all are idle that are not profitable, and tend either to the glory of God, or good of his Church; 
Hierom: supper Leuit. 12.  Quicquid non adificat audientes in periculum vertitur eloquentium, whatsoever doth not edify the hearer, turns to the danger of the speaker.  
Now may you say, your tongues are your own, for they are bought with a price, and if you will be quit of your reckoning at the great account, let your words be few and faithful, ever powdered with grace, that you may find grace in time of need.  
When the Lord hath done with our thoughts and words, then will he come to our deeds for God will bring every work into iudgement. 
Eccles. 12.44.  With every secret thing, whether it be good or evil. All our works shall then be discovered, examined,& tried, by the touch of fire, which if they can abide, then shall they be fined for heaven: if not, they must be fuel for hell.  
Lastly, all our time must come to trial, and the Lord will examine how we haue bestowed every year, every month, every day and minute thereof, and when time shal be no more, they that haue redeemed it in the kingdom of grace, shall haue eternity in glory. But all such as haue neglected time, and haue not known the day of their visitation, nor the things that belong to their peace, they shall haue shane, and confusion for evermore: 
Bernardus.  Omne tempus nobis impensum: requiritur a nobis qualiter sit expensum, All the time the Lord hath bestowed vpon us, he will require how it hath been bestowed for him. 
Witnesses produced.  To this fiery trial and due examination, sufficient testies, and witnesses shall be produced, to convict the sinner, though himself would be silent and answer nothing, in that dreadful day all creatures shall accuse them of guilt, 
The creatures.  and press the punishment. Now they that groan with us after a deliverance, shall grieve for us, and witness to our woe, that we haue been wanting, In illo die( saith Chrysostome) nihilest quod respondeamus ubi coelum,& terra, Sol,& luna, dies,& noctes,& totus mundus stabunt aduersus nos, in testimonium peccatorum nostrorum. In that day we shall haue nothing to answer, when heaven, and earth, sun,& moon, daies and nights,& all the world shall stand against us as witnesses of our sins.  
If the creatures should say nothing, 
Our sins.  yet our proper sins shall then accuse us, for all our offences that now lurk in us, shall then creep forth and speak to our shane& endless confusion. The idol we haue adored shall accuse us of idolatry, the moths of our gay garments, shall then accuse us of intolerable pride, the rust of our gold and silver, here cankering, our souls shall then accuse us of avarice, and the ston in the walls shall cry to the timber, oppression: all these shall say we were thy creatures which thou didst abuse,& now thou shalt be judged for vs.  
The divell that old adversary, 
The divell.  and accuser of our brethren, shall come in the rank and say, Equissime judex judica hinc esse meum ob culpam qui tuus esse nolint per gratiam, tuus est per naturam, meus per miseram, tuus ob passionem, meus ob suationem, O righteous judge, doom him to be mine for sin, who would not be thine by grace: thine in mercy, mine in misery: thine by thy passion, mine by persuasion: yea satan shall then shift to every circumstance and corner of our sins, saying; In such a time, at such a place, with such a person, and in such sort hast thou sinned: It was done in the sight of thy God and his son, therefore cry son, cry sin, cry conscience with me, shall not the judge of all the world do according to right?  
Lastly, 
Our conscience.  and not the least of witnesses, the conscience shall step forth in that dreadful day, a judge of our souls, either accusing or excusing all our actions: with a jury of witnesses, euerreadie to give up the verdict; I say a judge of itself, for who knows the things that are in a man, but the spirit which is in man? where doubtless the spirit is taken for the judge of the conscience: nor only that, but God himself shall be it judge. In which sense the Apostle saith, God is greater then our hearts. And job, my witness is in heaven: Nay more, the conscience will haue satan a judge, suggesting the sin, and urging the iudgement, stirring up suries to affright the soul, as he did in Nero, who after he had murdered his mother Agrippina, never took pleasant sleep, but was frighted with fear and fury, till he was dead.  
Lastly, men withall, 
Men with whom we haue conversed.  will be witnesses to accuse our conscience, Nam in hac re valde sumus improuidi: quod peccamus raro soli. Herein are we improvident, that seldom we do sin alone. But for the most part, haue associates and fellowes in transgression, to witness our woe: the thief, the Adulterer, the wanton, the Brawler, the Idolater: the drinker, and drunkard, seldom sin alone, but haue men their associates to witness their wickedness: Ananias had his wife privy to his fact: Adam, had eve, the Serpent& God, privy to his transgression: Iudas had the Iewes acquainted with his sin: the soldiers whose guide he was to take Christ, the Disciples who saw his treason, Christ whom he did betray, satan his persuader, and God the governor of all things to their appointed ends. Whereupon I may say, that the conscience is a thousand witnesses, it is both judge and jury, accuser and executioner, never forgetting, or forgiving the delinquent.  
It is the readiest remembrancer, and the sharpest censor that can be in the soul of man; according to that, scit conscientia omnia, & adcensuram reuocat, dicta, facta, cogitata, it knoweth all words, deeds, and thoughts,& yeeldeth no grace, but pronounceth sentence against itself rigorously, and speedily.  
One calleth it Sillogisimus practicus, a restless reasoning ever in contemplation: another calls it vicegerent, from whose face and fury thou canst never, flee, shun thou maiest the sight of man, but never cansts thou avoid the eye of God, nor the sighs of thy heavy hart, it is a worm ever growing, it is a fire ever burning, the further thou fliest, the faster it hasteth after,& when thou deemest thyself safest, then art thou in greatest danger: sleeping it frighteth, waking it feareth, Alastor est, it is a fury, tied to a life ever dying, and to a death ever living: To conclude, it is horrible as hell, endless, easeles, and remediless for pain and passion.  
Now if such be the conscience that shall accuse us: then blessed is the good conscience that shall quit us, in that great day, of which the Apostle speaketh, when he saith; 
2. Cor. 1.12.  Our rejoicing is the testimony of our conscience, that in simplicity and godly pureness, and not in fleshly wisdom, but by the grace of God, we haue had our conversation in this world, and most of all to you wards.  
This conscience is the title of honour, the Temple of Salomon, the Orchard of delight, the golden bed, it is earths solace,& heauens ioy. Nihil iucundius, nihil tutius, nihil diutius bona conscientia, fremat or bis& orcus, illa erit secura: there is nothing more sweet, nothing more safe: nothing more durable then a good conscience.  
Rage world, roar hell, it is always at quiet. Children in their play, saith the poet can tell one to another, thou shalt be great if thou be good. Hic murus Aeneus esto: nile conscire sibi, nulla pallescere culpa. Let this be thy brazen wall, to know no guilt by thyself, nor fear no fault to appall thee.  
For the conscience, as another saith more divinely, Tenella res est, adeo, vt in magnis, it a in parvis sape graviter hareat, It is a tender thing, sticking as much at little sins, as at great ones, which made the king to charge Shemey with the transgression of all he had committed against david his Father, when he saith: 
1. Kings 2.44.  Thou knowest all the wickedness whereunto thine hart is privy: thy great sins and thy little sins, all are alike, and now thou shalt bee judged for both.  
And now for further process in the Lords business, 
His sentence willbe right, not wicked.  at that fearful day, having thus summoned all flesh, and brought every thought to trial; it remaines we see how he will come, Ad sententiandum,& ad seperandum: to sentence our cause, and sever our persons.  
For his sentence, it will bee right, 
with might.  for what might, or power in this world can wrest it? No fear, no love, no reward, no hatred, which oftentimes do pervert Iustice on earth, can stain it in heaven; For if Iustice be a Virgin, and may not be deflowered with men, how much more shall the judge of all the world proceed without corruption?  
never will he be backed with 
Nor fear.  fear, in that he is more mighty then all: according to that of Eliphaz the Temanite, 
job. 32.  Is it for fear of thee that he will accuse thee, or go with thee to iudgement? Nay, the Lord is so far from fear of any, that the more mighty they are who offend, the more severe he is to plague, 
wisdom. 6.8.  Potentes, potenter, tormenta patientur; the mighty abide the sorer trial, and he that is Lord over all, will spare no person: neither shall he fear any greatness, for he hath made the small and great, and careth for all alike; whereunto accordeth that of Esay, Topheth is prepared of old, 
Esay. 30.33.  it is even prepared for the King, he hath made it deep and large, the burning thereof, is fire and much wood, and the breath of the Lord, like a river of brimstone doth kindle it.  
3 Nor will he be moved with the love or affection of any, 
Nor love.  who is most just: no people, no kindred, no parentage, no kindness, no courtesy, may plead privilege with the Lord, not judah his harts delight, not Israel the plant of his pleasure; If Ieconiah were as the signet of my right hand, 
Iere. 5.1.  yet would I cast him off,& though Moses& Samuel stood before me( saith the Lord) yet mine affection could not be towards this wicked people: 
Ezec. 14.14.  yea if these three men, Noah, Daniel, and job, were amongst thē, they should deliver but their own souls by their righteousness, saith the Lord: the just judge of all the world, will do according to right, and every one shal be judged according to that he hath done with upright iudgement. 
Nor lucre.   
4 again, this judge shall be corrupted with no gifts, or rewa ds of any: for that he is ditissimus, the richest of all, 
Prou. 6.35  what needeth he the wealth of any? The wise king saith, he cannot bear the sight of any ransom, neither will he consent, though thou augment thy gifts: Veniet, illa dies veniet, in qua valebunt plus pura corda, quam astuta verba,& conscientia bona, quam marsupia plena, that day will come, in which, pure hearts will more prevail, thē guilt tongues,& a good conscience, thē a full purse.  
7 Lastly, he will be tainted with no malice, or hatred to any, 
with no malice or hatred.  quia optimus, in eo enim qui optimus est, odium cadere non potest, quod pessi mum est. Hatred, which is the worst of all, 
wisdom. 10.  can never be found in him, who is best of all: thou lovest all things that are, and hatest nothing that thou hast made: he that loveth all in his mercy, would punish none, but for his Iudgement: and therefore one saith well, Egreditur Deus de loco suo dum punit: the Lord is not at home, whilst he punisheth, which made him to grieve, when he thought vpon the affliction of Ephraim and Israel; How shall I give thee up Ephraim? How shall I deliver thee Israel? 
Hose. 11.8.  How shall I make thee as Adniah? How shall I set thee as Zeboim? mine heart is turned within me, my repentings are rolled together, and therefore it is worthy due observation, to see that even then, when the fiery flood of his iudgement is out, how he cooleth it with the sweet springs of his mercies, not judging the wicked in that great day, for sins of commission, but for sins of omission, not for that they haue done, but for that which they haue not done: nor for the breach of the first table against God, but for the breach of the second table against men: according to that, I was an hungered, and you gave me no meate: I thursted, and you gave me no drink, &c.  
I add, 
His sentence shall be irrevocable.  as his sentence shall be right, so shall it be irrevocable, like the laws of the Medes and Persians, never reversed vpon any entreaty, item& venite, shall determine all, the one by the lawe, the other by the gospel: and Non novi vos shall shut the door, the blessed within, and the damned without: I say the sweet sentence of salvation, Come ye, shall fall vpon the blessed, according to the gospel, the lawe yielding thereunto, through the righteousness of faith, but vpon the damned shall fall, Go ye: the gospel yielding thereunto, for their unbelief. Besides, I know you not, will be a woeful sentence, and the heaviest doom, that ever was determined. For what am I the better that I haue been known in this world, by the honour of my place, or greatness of my person, if kings haue known me, nobility and gentry haue favoured me, if wife, children, and family, haue fawned vpon me, what am I the better? If I haue been known by the beauty of my face and comely stature, by the strength of my arm, or excellency of my wit, what am I the better for all these? If Christ will not know me, at that dreadful day? If in sickness when all pleasures shall be forsaken, if in death, when all delights shall be forgotten, if in doom, when all this world shall leave me, and I haue none to lean unto but my Christ, and if then he will not know me, what shall become of me? If they that would cannot, and if he that can will not, what shall I say, but O ye hills cover me.  
Surely, surely, 
His wrath implacable.  as his sentence willbe irrevocable, his wrath will be implacable, and he will yield to no entreaty: for be it the damned shall say, Lord we are not worthy to possess thy kingdom, yet let it please thee we may sit at thy seat: but he shall answer, Discedite a me, not so, but depart from me: betwixt you and me there shall be a great gulf, ghastly to the sight, and impassable for any presence.  
again, be it they shall say, although thou expel us from thee, yet dismiss us with a blessing: but he shall answer no: item maledicti, go ye with a curse. Be it they say unto him, Lord, if we must away, and with a malediction, yet sand us into some place of rest and refreshing: but he shall answer again no; item in ignem, go ye into the fire for fuel of hell. Be it yet they pled further, and say, Lord if we must to the fire, let it haue an end, and be but for a season, but he shall answer no: ye must in Ignem aeternum, into everlasting fire, where is weeping and wailing, and gnashing of teeth.  
Lastly. Be it they yet say, Good God if it must needs be so, let us be ruled with some pitiful prince, and haue some society that good is: but he shal answer; even with the divell, and his angels, Pro domino habebitis diabolum maiorem, pro socijs vero doemones minores, Ye shall haue the prince of divels for your king, and lesser divels for your companions: 
revel. 9.6.  ye shall seek death& shall not find it, and shall desire to die,& death shall fly from you.  
Thus having sentenced all, 
Vpon his sentence, the Lord will separate.  there must be a separation, Goates to hell, sheep to heaven, the good to God, ever to be blessed, the evil to satan, ever to be accursed: for without shall be dogges, liars, and libertines, but within shall be the faire flock, and holy assembly: vpon the sentence, the sinners shall shrink downward, and in fear of their fall, cry to the mountaines cover us, but the godly shall haue boldness, and be advanced to sit with their Christ, as assistance, know ye not saith the Apostle, that the Saints shall judge the world.  
Death is a diuider, and so is doom, two shall be in the field, the one shall be taken, and the other shall be refused: two shall be on the house top, the one shall be taken, the other shall be refused, &c.  
What sin hath gathered, righteousness shall scatter, and the Lord like the gathering Host, Dan, shall come last of all and gather the good corn into his barn, but burn the chaff with unquenchable fire, for the wicked shall not stand in the iudgement, nor sinners in the assembly of the righteous.  
And that the severing may be as sure to stand, as the sentence without change, the judge himself, and none but he, will pronounce the one, and defy the other: Angels may gather as formerly we haue said, but {αβγδ} Officium judices est& ad solum christum pertinet, Angels I say by the Lords appointment, may gather the elect, from the four corners of the world, in that general summons, but to sentence all, is in the just mouth of the Lord,& to separate all, is in his powerful hand: and now, that in this world he suffereth a mixture of both, it is his great mercy, thereby to move us to unfeigned repentance, that having so long endured corn and cockle to grow together, even till the day of his great harvest, they might then groan under a just iudgement, who haue neglected so vedeserued mercies. And so to the rest.  
Next in place, are to be considered the signs precedent, 
signs of his care approach.  or concurring with that great day, as harbingers of his wrath, and near approach of his coming. It would be tedious to hear, having your ears sanctified, with a better truth, as also troubles me for me to speak, being( as I trust) touched with an hotter coal of the Altar, to tell of the idle dreams, and munkish fopperies which superstition hath devised thereof, in the dark& derne cells of their gross ignorance.  
Exceeding the signs of the zodiac, over and above all that are mentioned in the book of God, or haue fallen from the mouth of Christ.  
bonaventure all at a venture, hath marshaled thē to fifteen. jumping with Methodius, Albimazer, holy, and others of that rank; and yet haue left out some which Bellarmine and the modern papists of these our daies haue fond urged, as of the coming of Antichrist, three yeares and an half before the iudgement day. In which times say they, he should fight with the three Kings of Libia, egypt, and Aethiopia, persecute Christians, and put to death, Enoch and Elias.  
I might tell you further, how they tell us tales what shal fall out for fifteen dayes, next& immediately before the iudgment day: As the 1 day, 
Bonauent. Dieta. 9. Cap. 48. De general: judicio.  that the sea shall swell: 15 cubits above the highest hills, and stand in his own center like a wall of brass. And in the 2. day, shall fall again to so great an ebb, as scarce it shall be seen: in the 3. day, fishes and maritine beasts shall appear, and so bellow, as their lowing shal reach the heauens: the 4 day, heaven and earth shall burn with fire: in the 5 day, herbs and trees shall drop blood: the 6 day, all buildings shall be ruinated: the 7 day, Rocks shal ruin and break into eight pieces,& beate one against another, yet so as none shall hear the sound but onely God. The 8 day, shal be so general an earthquake, as neither men nor living creature shall be able to stand but fall to the ground: in the 9 day, all the earth shall be euened, mountaines and hills shal turn to dust: in the 10 day, men shall creep out of the dens of the earth, wander like mad men, and never speak one to another: in the 11 day, all the bones of the dead shal rise, and stand vpon their sepulchres, and all graues shall be opened, that the dead may come forth: in the 12 day, stars shall fall from heaven, all living creatures shall come into the fields lowing, and shall touch neither grass nor water: in the 13 day, men that are alive shall die, and shall then arise with those that were dead: in the 14 day, heaven and earth shall burn with the superficies both of earth and air: in the 15 day, there shall be a new heaven, and a new earth, and the dead shall rise, secundum virtutes, merita,& demerita, recepturi. Thus am I bold to touch this their exceeding grossness, vt euitetur, as an evil to be shunned and laughed at, so far from the light of truth, as is the rest of their popish doctrine, the Lord in his good time open their eyes that they may see with Hager, the well of living water, and be refreshed with the springs of his word and truth, which yet they haue either rammed up in their malice, or beaten back, with the jordan of their ignorance.  
But the signs of Christ his coming shewed in the word, are sanctified with a better spirit, they imply no contradiction, they savour of no heathenish or fabulous devise, they check no scripture, they grieve no good conscience, they provoke us rather to good deeds and watchfulness, then to any such wild works of wonder.  
Christ sitting vpon the mount of Oliues, 
Mat. 24.3.  his disciples came unto him apart, saying, Tell us when these things shall be? and what signs shall bee of thy coming, and of the end of the world? Dominus in monte, Verbum in alto, from the height of the hill, he tells them the depth of his counsel, and yet mentioneth not one of all the former follies, as signs of his coming. he tells them of three evils that shall rule, and be rigorous in the latter dayes,& end of the world: 1. Of heresy, which shall spoil the Faith of the Church: 2. Of tyranny, which shall persecute the members of the Church: 3. And of domestical Enemies, who shall corrupt the manners of the Church: of all which, wee may justly complain, and cry with the Prophet, 
Lament. 1.10.  Manum suam misit hostis, ad omnia desiderabilia eius: The enemy hath stretched out his hand upon all our pleasant things.  
And surely, if there were no ther, these were sufficient signs to warn us even now, of his nere approach to iudgement.  
Antichrist in the East, and Antichrist in the West, haue banded themselves against the Lord, and against his saints, practising by all possible and potent means, to destroy the Faith of our Lord Iesus Christ, and as Pilate dealt with the Galileans, 
Luk. 13.1.  to mingle the blood of his saints, with their own sacrifices.  
If any man say this prophecy of Christ cannot be meant of the Pope, pardon me, whilst I prove in a word, by the words of Christ there laid down, that it can be meant of none other, unless you please to draw in Mahomets imposture, to make full the sins of the Amorites: the words of Christ are these; Take heed that no man deceive you, for many shall come in my name, saying, I am Christ, and shall deceive many: whereout I gather, that they are men, who shall deceive: Beware of men, so saith Christ elsewhere, as the most familiar evil, to work evil with those that are evil: 2 Christ saith they are many, so is that Hierarchy, which makes them so to brag of their multitude, with their king of Locusts, and filthy frogs crawling out of the bottomless pit, and so great a number, as well-near they haue blasted the green grass, and growth of the Church in all christendom, I mean all the orders of Cardinals, friars, monks, Anchorists jesuits, Seminaries, Nunnes, and novices, all subject to the pope, that king of Locusts; whose name in Hebrew is Abaddon, and in greek Apollion, 3. saith Christ, they shall come in my name: thereby showing their pretence of holiness, but haue denied the power thereof: 4. they shall come saith Christ, usurping that they were neuersent about, but fit as intruders vpon the Lords possession, without mission, or commission: 5. saith Christ, they shall say, I am Christ, uttering their great blasphe my against the Lord: Popes haue so said of themselves, Popes haue endured to hear it of others, none but Popes ever rose to that height of pride, as to say, Christ and I make one consistory, and I can do all that he can: Claue non errant: 6. and lastly, their success shall be mighty, for as Christ saith, they shall deceive many, as an infallible note of popish impiety, 
2. Timoth. 3.13.  to deceive, and be deceived.  
Besides their heresy they haue ever been branded with the greatest cruelty, and of all persecutions that ever were in the Church of God, that of popery hath been most bloody in her designs, yet is, and ever( I fear) will bee. witness their sanguinarie Inquisition of spain, intended against the Moores, but inflicted vpon the faithful Christians, whose blood, with his substance, is thereby sucked out. witness their late Massacre in France, when the streets of Paris streamed with the blood of poor protestants. witness the dayes of queen mary, times of trial, when fire and faggots were welnere quenched& spent with the blood of the Innocent. witness the ransacking of the bones and graues of the dead, buried first, and burned after. witness their late powder plot against our state, and of greater consequence for killing cruelty, then ever man could haue devised: if hell had not holpen out, these persecutions are preambles of the latter day, harbingers of wrath to come, and sure signs of future iudgement, as if the Lord had plainly said, Popish curelty shall forerun my fiery coming.  
As for the last of evils, when I told you from Christ, that iniquity should abound, and the manners of the Church should be corrupted, towards the iudgement day, that's nothing but the invndation of sin, wherein the religion shall blend in transgression against the Lord, with Atheists, Nullifideans, Miscreants of the world, and damned crew, to justify that of Christ, iniquity shall abound, love and charity shall wax could: what said I, shall we of the religion, sort with sinners in their sin? O telit not in Gath, &c. Surely it breaks my hart to think how we fail in faith, and fall in transgression, by lying, stealing,& oppressing, so as blood toucheth blood, general sins, will haue a general iudgement, and when we are most secure, then will the Lord be most severe; as it was in the daies of Noah, so shal the coming of the son of man be.  
Domestica mala maiora sunt lachrimis, our home evils are greater then that they can be expressed with tears: Protestants sins are Protestants stains, and worse then all that, we grow shameless, we dare to sin with absalon in the sight of the sun, no fear of God or man, no love of virtue, no hatred of 'vice, no remorse of conscience, no danger of soul, no grief of the spirit of God within us, no horror of hell or death without us, can restrain the violence of our affections, but sin we will: surely, if there were no other sign in our zodiac of a declining world, but our woeful declination from God, it were sufficient to warn vs. I might here shift from the sins, to other signs of the latter day, as warres, famine, plagues, and prodigies.  
I might tel you that the Turks sword is drunk with the blood of christians, I might tell you of a famine more general then usual, and of a greater dearth of all things, then ever yet this world felt, I might tell you of plagues depopulating the fairest countries& cities of the world, and so, Vt vivi non sunt pares mortuis sepeliendis, as the living haue been scarce enough to bury their dead. I might tell you of monstrous births and prodigies. I might tel you of earth-quakes, Inundations, and fiery inflammations, all more frequent and fearful, then former ages ever saw, but I had rather keep still my current, to tell of sins within us, then of signs without us, tolling on that fearful day: Nor will I rank them but out of the register of the living, our discord within, cries vengeance without, and there is no poisoned shot to the nusl●d seeds of sedition, could the heauens above endure the mutiny of Angels? or paradise below, the groweth of two contrary seeds? shall kingdoms then stand, if they be divided? and shall the world abide thus distracted, surely if ever, much more now, Micha his complaint is verified, 
Mich. 7.5.  Trust ye not a friend, neither put ye confidence in a counsellor, keep the doors of thy mouth from her that lieth in thy bosom, for the son revileth the father, the daughter riseth up against her mother, the daughter in lawe against her mother in lawe,& a mans enemies are the men of his own house.  
Nay more then all this, Diuulsa, sunt a se invicem ecelesiae Christi membra, the members of Christ his Church are miserable rent, and torn, one from another, Ephraim against Manasses, and Manasses against Ephraim, both with open mouth, to devour poor Iuda. It was said of old, that the warres of Infidels were the peace of Christians, but now the warres of Christians, are the peace of Infidels: and so to conclude this sin, if discord be the fore runner of ruin, and not so much in regard of private state, as of the general dissolution of all the world, I may safely resolve that the Lords approach is so much the nearer, by how much we are the more divided.  
Paul is yet more particular in his prophecy, of such sins, as should abound in the latter daies, which and if you either feel in yourselves, or find them in others, let them be like Baltasser, handwriting vpon your walls, threatening downright iudgement, for new done sins.  
Into whose holy register if you look you shall find them thus digested, 
1. Timoth. 4.1. &c. 2. Timoth. 3.1. &c.  1. into sins of apostasy from the faith, 2. into sins of Rebellion against the faith.  
In the latter times the spirit speaketh evidently, that men shal depart from the faith, give heed unto spirits of error and doctrine of divels, they shall speak lies through hypocrisy, and haue their conscience burned with an hote iron, forbidding to marry, and commanding to abstain from meats, which God hath created to be received with giuing of thankes, of them which beleeue and know the truth: was there ever in any age more falling from the faith, and sliding into error? did ever men speak lies with more hypocrisy? was conscience ever more branded? doctrines of divels so divulged? forbidding to marry, and enjoining abstinence from meats, appointed by God? if thus to fail in faith be an apostasy from God,& if after such fals followeth iudgment, then is it nere, even at our doors. Again, if( as the same Apos: saith) in the last day shal come perilous times, wherein men shal be louers of their own selves, covetous, boasters, proud, cursed speakers, disobedient to parents, vnthankful, unholy, without natural affection, trucebreakers, false accusers, intemperate, fierce, despisers of thē which are good, traytors, heady, high minded, louers of pleasure more thē louers of God, having a show of godliness, but haue denied the power thereof: I say, if even now the world be full of such rebellions against the Lord, wee had need to turn from such, least he be vpon us ere wee be ware.  
And so for further search into this holy Register, look and ye shall find that Peter and Iude agree in one, 
Iude, 18. 2. Pet. 3.  that there should be mockers in the last time, which should walk after their own ungodly lusts, makers of Sects, fleshly, having not the spirit; now if the world be burdened with such a birth, what can wee expect, but the time of its deliverance to be at hand?  
lastly, 
2. Esdra. 8.15. 2 Eldr. 15.16.  I might tell you out of Esdras, of many miseries and calamities, for them that shall live in the latter time, that they shall walk in great pride, how the people shall be seditious, not regarding their king, and the Princes should measure their right, by their might.  
I might tell you out of him, that the weaker the world is by reason of age, 
2. Esdr. 14.16.  the more shall the evils be increased upon them that dwell therein, that the world hath lost his youth, and the times begin to wax old, for the world is divided into 12 parts, 
Vers. 9.  ten parts of it already are gone, and half of the tenth part, that Esau and jacob struggle in the womb of Sara, and Iacobs hand held fast the heel of Esau, intimating as he saith, 
2. Esdr. 6.8.9.  that Esau is the end of this wicked world, and jacob is the beginning of it that followeth. Sara is heavy of her birth, and would be dis-burdened.  
Musculus in his Epistle dedicatory before the psalms, and written to the Senate& consul of Berna, sheweth the accomplishment of all these, and tells that they are past, come,& gone, harbingers of the lords wrath, and near approach of his coming: Adding further, that the impunity of sin, is a sign of present iudgement, in these words; Excrescunt omnis generis flagitia, idque multis in locis prorsus impune. sins of all natures grow up, and in most part of the world, go unpunished.  
It was the subversion of Ely his house, it will be the destruction of all the world. Further he saith, Non licet impune studere pietati, innocentiae,& vt illa ait de deo nec male nec been loqui conceditur, though sin go unpunished, yet righteousness shall be afflicted in the latter day, when it shall not be safe, to speak either well or evil of God himself, to speak evil of God, will be thought devilish, to speak well of God, will be deemed too saintish.  
Thus to censure sin and sinners, in the last day( even in this our day) as the surest sign of our saviours near approach, I hope it will be no prejudice to the godly, who sigh to see it, and grieve to feel it: and if any man think otherwise, and be contrary minded, he may put far from him the evil day, and sleep in his security, till the trumpet blow, yet with this caution, that as secure sinning hastened on the iudgment of water, so will it do of fire,& with the flood of our wickedness, will rise the vengeance of our God, till it come fifteen cubits above the highest mountain of Ararat, that is, till fire haue fined us fit for our God, who will empty all vpon his summons, and fill all vpon his sentence, heaven with the saved, and hell with the damned. And so to conclude this worlds dissolution with it transgression, sure I am, that all such as are senseless in sinning, shal be sensible in burning, as also that the sick body, is nearest death when it hath no feeling of it malady, the world is no less sick then senseless,& in a deadly Lathtrgie it feeleth no malady: what hereafter may be I know not, he knoweth best who knoweth all: but sure I am of this, that sin was never more sinful, shameless, nor senseless, the sound thereof in this our Iron age, is I kethefall of Nilus, ad itla quae catadupa nominentur, where falling from the steep hills to the owe bottoms, the inhabitants are deaf with the continual fall therof: I say deaf, in regard of custom, but apprehensive enough of things less frequent. Or it is like the motion of the heavenly orbs, of so speedy a course, and high an harmony, as Tully saith, Vt aures hominum capere non possunt, that mens ears can not catch it.  
Woe is me to tell, Hoc sonitu completae aures hominum absorauerunt: the drum of sin hath made deaf the ears of men, and like the people of Catadupa, wee hear any fall but that of Nilus, wee apprehended any sound but that of sin, so loud, so speedy, and so usual, as it whirleth about the whole world, senseless, either of the shower or shout of it invndation; the Lord diminish our sins,& increase our Faith, so as our love may abound yet more and more, in all knowledge, and in all feeling, that wee may allow those things that are best, that wee may be pure, and without offence, until the day of Christ, filled with the fruits of righteousness, 
Phillip. 1.9 &c.  which are by Iesus Christ, unto the glory and praise of God. Amen.  
Amen.   

THE DREADFVLL DAY.  
The second Sermon.  Verse. 28. 
So Christ was once offered to take away the sins of many, and unto them that look for him, shall he appear the second time without sin unto salvation.  
THe day of doom thus discovered, it now remaines, we come to the dissolution thereof, by Christ the worker of al our good, and the determiner of all our evils. In delivery whereof, it is with me as it was with Tymothius the musician, of whom it is said, that when he played before Alexander the great, he ever changed his tune, as he saw the king affencted. From the Ionick to the Lidian if he saw him dampish, and from the Lidian to the Ionick harmony, if he saw him too mirthful. If such force was in music, to compose the kings heart, and to bring it within the compass of his key and melody, of how much greater power is the word of God, to raise up the souls of his Saints, as we see them either dejected with too much iudgement, or emboldened with too much mercy.  
When the law hath wounded, the gospel must cure, and in the temper of both, must be our ingredience, oil and vinegar must be powred alike into the wounded man, least vinegar without oil might too much corrode, or oil without vinegar might make too suppling: it may be the keen knife of incision hath lanted too deep in your religious hearts, and that the day of doom like a damp hath put out all the delights of pleasure, it may be the fear of fire, and combustion of this bad world, hath made you doubtful of a better: it stands us vpon therefore to help the malady with a more gentle pultesse, to beate back the damp with a more glorious light,& to quench the fear of fire with the Ocean of a greater mercy.  
And that is by Christ, whose painful passion, as it hath canceled all our sins, in his first coming so theglorie of his resurrection shall give us life, when he shall appear the second time without sin unto salvation. In a word, Christ his own& alone sacrifice, hath taken away our sin, death and doom, and to all that look for him he shall appear again, tread vpon all, and led captivity captive.  
It is said of Christ in respect of his person, that he is fairer then the sons of men: and it may be likewise said of his offices, that in all excellency, they are above the dignities of men, a Prophet more powerful, then ever Moses was, a Priest more pleasing then ever Aaron was, and a King more puissant then ever Me●chisedec was, for these are gone, but of his kingdom, prophecy, and priesthood, there is no end.  
So urged by the holy Ghost, in the whole course of this Epistle against the jewish nation, who whilst he lived, maligned his person, and since his death hath persecuted his cause. give me leave thē my dear brethren, to dissuade you from such impiety, and as an abetter of the cause of Christ, yet further to build you on, that being ravished with the beauty of his brightness, you may be enamoured with the love of his person, and so ever live to love him, who hath loved you, and given himself a sacrifice for the sins of all the world, and in whom now all things are become anew, new heaven, new earth, new Prince, new Priest, new Altar, new sacrifice, new testament, new tabernacle, old things are passed away, Aaron is butted with his synagogue, Law and all, in the bowels of Christ, Michael our great Prince, standeth for the children of his people, 
Dan. 12.1. & Melchisedec our high Priest is priest to bleed,& pled for the children, o Lord, which thou hast given him.  
Now of this holy offering and sole sacrifice of Christ, for the salvation of our souls, once done by him, but often pleaded by us, as the last issue of al our pleadings against sin, hell, death, doom, and divell, I am to speak if God will, and as the text shall guide me in that truth. Wherein first I do observe sufficiency, to make the sacrifice more sovereign, in that Christ by once suffering, took away the sins of many. The worlds perfection, grew from one daies work to six, and then came the sabbath of rest, wherein the Lord saw with solace, the perfection of all his creatures. But in the blessed work of our redemption, all was done at once, not many sufferings, many deaths, or many sacrifices, like Aaeans were required, for our repair, but one was sufficient to satisfy his father,& save his Saints: and therefore I may well say, as it is in my text, So Christ once suffered and it was sufficient.  
All things in Christ are absolute and universal, from whose sufficiency to satisfy and save, who detracteth any thing, is subject to a rueful raze: who addeth any thing as of his own, is in danger of a curse, with an execration.  
I say, he is all sufficient in name, nature, and office, his name is Iesus, and that sufficient to save: his nature is Emanuel, God with us, God in us, and God for us, all sufficient in himself, all sufficient for us, we need none other. And for his offices wherein is he deficient, as a Prophet he instructeth our souls, as a King, he conquers our enemies: and as a Priest, he pleaseth our God, and none but he, of whom the Father said, This is my well-beloved son, in whom I am well pleased, hear him.  
The Saint at Sychar, 
joh. 4.5.  run to the city, and said; Come see a man that hath  told me all that ever I did, is not he that Christ? so may I say, come see a man that hath undone all the evil that ever we did, and is not he a saviour? by our first fall we lost our place, we displeased our God,& wee brought vpon us and ours, a curse with corruption, but he hath recovered our losses, repaired our ruins, pleased our God, and conferred vpon us and our children a blessing with eternity.  
If any man say I haue done it for him, let him be the unity, and if any dare say, I haue done it with him, let him be of the trinity: if not, be silent o heauens, and thou earth say nothing: o men be ye mute, Angels hush, and ye fiery cherubins cover your faces, ere ye presume to fly before him. Its not one of you in particular, nor all in general, that are sufficient to purge our sins, pled our cause, or purchase our place.  
The prophetess hath conceived and born a son, 
Esay. 8.3.  Mahershalalhash-ban is his name: that is, make speed to the spoil, hast to the prey. Its he that hath taken away the riches of Damascus, and the spoil of Samaria, before the king of Ashur. It is he that hath lead captivity captive,& given gifts, even remission of all our sins, and everlasting life, to the which God bring vs. It is the Lord all-sufficient, who alone of all the world,& none other, hath fulfilled the lawe, satisfied for sin, broken the sting of death, and conquered hell: it is he that hath subdued all by the might of his power, and redeemed all in the depth of his mercies, the serpent stung us, and none could kill the venom, or expel the poison, but the blood of the physician: no pultesse, no plaster, no cunning, no craft, no art of the apothecary, no Fullers soap, could work or wash out the stains of sin, but the alone blood of our saviour: no gold, no silver, no merit of Saint, or might of angel, could beg, or buy out our bondage, but it must be the dear death of the Redeemer.  
Our aduersaries haue endangered themselves in ramming up the perfect, pleasing, and perpetual sacrifice of Christ his death, once offered for all, by their daily sacrificing in their mass, as if his alone suffering once for all vpon the cross, were not sufficient without iteration, which were an argument of it imperfection. again, haue they not impeached the honour of their Christ, as insufficient to save, when they make his mercy not sufficient without their merit, his grace not sufficient without their works, his free pardon not sufficient, without their dear indulgence? his true and tried word not sufficient, without their tiring traditions, his sacraments not sufficient without their additions of oil, cream, and spittle, in the one, and of Pix, print, and sacring in the other: his sabaoths not sufficient, without their far fetched festiualls and ferialls, his heaven not sufficient without their hellish purgatory, his mediation not sufficient without their intercession of Saints,& Angels. Nay more then all that went before, and I yearn to speak it, his blood not sufficient, without the blood of Hales, 
In a Primer of salisbury use printed at Paris. 1532.  and Becket, according to that, Tu per Thomae sanginem quem parte impendit, fac nos christ scandere quo Thomas ascendit. Thou by the blood of Thomas, which for thee he did spend: make us o Christ thither to climb where Thomas did ascend.  
But good Lord, how long wilt thou endure such indignity against thy Christ? how long shall they thus and thus spit in his face, nip his cheeks, beate his body, curse his soul,& trample under foot the blood of his covenant? Surely, surely, this people haue committed two sins, they haue forsaken thee, the fountain of living water, and digged unto themselves cisterns, even broken cisterns, which will hold no water.  
samson in his dalliance with Dalilah, lost but the hair of his head, they in their spiritual dalyance( as they term it) haue cut off, not onely hair, but head and all. There was no smith found in all the land of Israel, for the Philistines said, lest the Hebrewes make them swords, or spears. So our aduersaries, whilst they rob us of our Christ, 
1. Sam. 3.19.  haue taken from us all means of munition, and leave us no tool to work with, but of their own sharpening.  
They deal with us, as jer oboam the son of Nebot did, which caused Israel to sin, and said it is too far to go to jerusalem, it is sufficient to stay here at Dan, and Bethel, there is a calf at Dan, and a calf at Bethel, with an holy day to the Lord, a cake at Dan,& a cake at Bethel with an holy day to the Lord: But good Lord how long shall they wain us from the precious blood of our Christ as insufficient, and fill us with the wind of their vain imaginations? how long shall they dim the gold of thy sanctuary, and rob thee of thine honour?  
They haue left unto thee, the wretched crown of thorns,& taken to themselves the diadem of worldly honour: they haue put into thy hands an hollow reed, and taken to themselves, the imperial sceptre: they haue left thee poorly riding vpon an ass, and painfully hanging vpon the three, whilst themselves in their papal pride, do justify their Persian pomp, ride vpon their tamed and trapped steeds, and hang vpon the shoulders of men.  
And yet as if all this were not sufficient to set up themselves, and to pull thee down as insufficient, they haue dimmed the glorious light of thy word, derned thy prophesy, with Romish iustitutions, Decretals apostatical, lying Oracles, Illusions,& flattering divinations, but good Lord how long?  
Finally, for the honour of thy Priest-hood, how haue they extenuated the virtue therof, as not sufficient, either to sacrifice, or to be sacrificed once for all, with out their iteration of a daily mass, in their missal, with an usurped authority of Melchisecks order, which is so proper to Christ, as it cannot pass from one to another, the words in the original will so bear it: 
Heb. 7.24.  This man because he endureth ever, hath a Priest-hood which cannot pass from one to an other.  
I do secondly observe in this once offering of Christ to make it the more sovereign, universality, where it is said to take away the sins of many: and in another place, the blood of Christ doth cleanse us from all our sins: and again, he is the propitiation for our sins,& not for ours only, but for the sins of al the world: to teach us, the al the promises of God run vpon an universal grace of feared to all, though received of few, according to that, Omnia in christo sunt noua, categorica,& catholica. All things in Christ are new, absolute,& universal, promises in the scriptures run vpon an universal grace offered; As, Come unto me all, &c. He gave his onely begotten son, that all that believed in him, &c. Yet ever with limitation of coming, believing, and looking for him, that should appear the second time.  
And here a little examine the words, and see the effectual working of Christ his death, in this his sole sacrifice, which is, as you here see, to take away the sins of many.  
He took to himself no kingdoms, crownes, or dignities of this world, but cross, curse, and cruelty, to heal our malady. A different death, of his& ours, for our death is the reward of sin: his death is the ruin of sin: our death doth credit it, his death doth cure it; he died that did no sin, to take away the sins of many: we die, who never did well to take away the righteousness of one: o sovereign death,& sweet sacrifice, that took away, not the sins of one among all, or of some few among many, but it took away the sins of all, who sought into his death for life,& preached into his wounds as Thomas did.  
No age, no condition of person, no sex, but either of all sorts some, or many among all, haue benefited so much as the salvation of their souls cometh unto, by the death of their deliverer: yea I may safely say with the blessed Apostle, that through peace made by that blood, of that his cross, 
Colloss. 1.20.  it pleased God to reconcile to himself, through him, all things which are both in earth, and which are in heaven, a sacrifice so sovereign, as you may there see, that not onely the Saints haue longed for it, but the very Angels haue desired to behold it, being the confirmation of their high& angelical state, thereby so established, as now they shall never fall again.  
Lastly, sovereign in the general, that it left no stain behind, but took away the sins of many: and( as I may say) quit us of all transgression. And if any man ask how I answer by curing, covering, not imputing, and forgetting: as and if he should say, that sin which I cannot cure, I will cover: that which I can neither cure nor cover, I will not impute, that which I can, neither cure, cover, nor but impute, I will forget, and this is the free forgiveness of sin, and pardon of our offences done without meed or merit of any, 
Esay. 63.1.  but of him who spake in righteousness, and is mighty to save.  
I do further observe to make this sacrifice more sovereign, a facility in us, to apprehended so great a benefit onely applied by faith, in looking,& longing after Christ, his glorious appearing. For so it is here said unto thē that look for him, he shall appear the second time without sin unto salvation.  
When Naaman the Syrian, 
2. Kings. 5, 10. &c.  should be healed of his leprosy, Elisha sent a messenger unto him saying, go and wash thee in jordan seven times, and thou shalt be cleansed, but Naaman was wrath, and went away, saying: Are not Abanah and Phatpat, riuers of Damascus, better then all the waters of Israel? But his Seruants came and said, Father, if the Prophet had commanded thee a great thing, wouldest thou not haue done it? How much rather then, when he said to thee, Wash and be clean. The leprosy of Naaman cleaveth unto us, sin hath seized upon all flesh, and ther's no washing can cleanse it, but the blood of our Christ, which to apprehended by faith, looking, and longing after it, is the mean of our cleansing, be it far from any to value those Springs, with the waters of Damascus: Nor is it any great thing( as it is in my text) to look, and be saved, to wash and be cleansed, all done by faith, which apprehends Christ Iesus, with all the benefits of his passion, which is remission of sins, and everlasting life, to the which, God bring vs.  
So then I say, for the surer seal and certainty of this our cleansing by Christ his blood, our souls are filled with the sweetness therof,& all is thus convyed unto vs. 1. Verbo. quo offertur. 2. Fide, qua recipitur. 3. Spirita, quo applicatur. 4. Sacramento, quo consignatur. The word of God, it offers this grace: the hand of Faith, it receives this grace: the spirit of Truth, it applies this grace: and the holy Sacrament, confirms this grace: and thus are we assured of our daily cleansing, and the blood of Christ is yet sprinkling, and fresh bleeding, to all the regenerate.  
Yet as you see with this caution, that we look& long for his second coming, otherwise it is but a defeizance of all the good that he hath purchased, for though grace preventing, grace assisting,& grace perfecting be al his,& none ours; yet we must by Faith apprehended that grace, ere ever wee can be crwoned with glory: for true it is, Qui fecit te, non saluabit te, sine te, he that made thee, without thee, will never save thee without thee: ask, and haue, seek, and ye shall find, knock, and it shall be opened, look for him, and he will appear unto your salvation. I looked( saith John) and lo a lamb stood vpon mount zion: 
Reu. 14.1.  he saw no lamb till he looked, and he lifted up his eyes, before he saw the mountain of his holinesse: I lift mine eyes, 
Psal. 121. ( saith david) unto the hills, and my help came from the Lord: his eyes were above, ere he gained any help below. 
Hos. 12.4.  And it is said of jacob, that he wept and prayed, and found God at Bethel, he found him not, till he sought him in prayers and tears.  
And here I would observe a difference betwixt the godly and the wicked of this world, in their different looks, much looking in this world, little longing after another: one looks vpon his honour, wealth and wit: another, vpon his wife, children, and seruants: one looks vpon his pleasure: another vpon his profits: but who looketh towards him that shall appear the second time, without sin unto salvation? one seeth his sin,& is senseless: another seeth his death,& is desperate: both loath the day of Christ his coming, they neither look nor long after the redemption of their bodies, the reason is, they haue no Faith. For as it is true, how can they call on him, of whom they haue not heard? so is it as true, how can they look or long for him, on whom they haue not believed? Abraham was glad to see my day( saith Christ) he looked and longed for him: so did simeon, Elizabeth, Anna, and zachary: they looked after the consolation of Israel, they longed after grace, that they might come to glory. So haue the Elect of God ever done, they haue longed after the redemption of their bodies, and they desired to see the son of God coming in the clouds, whereas the wicked stand in dread of that gloomy day, and look for the mountaines to fall vpon them.  
O well, 
Esay. 30.18.  said the Prophet; The Lord is the God of iudgement, blessed are all they that wait for him. And Paul, after he had wept over the damned crew of his dayes, when he came to mention the memory of Gods saints on earth, he said with solace, 
Phil. 3.20.  to his saved soul, But our consolation is in heaven, whence also wee look for the saviour, even the Lord Iesus Christ, &c.  
Peter is much more speedy in the expectance of Christ his second coming: 
2. Pet. 3.12.  who after he had  told to the terror of the wicked, that there was Dies,& Deus vitionis, a God, and a day of reuenge, in which the heauens should pass away with a noise, and the Elements should melt with heat, and the Earth, with the works that are therein, should be burned up: seeing( saith he) that all these things must be dissolved, what manner persons ought wee to be in holy conversation and godliness; looking for, and hasting unto the coming of that day of God, by the which, the heauens being on fire, shall be dissolved, and the Elements shall melt with heat, but we look for new heauens, and a new earth, according to his promise, wherein dwelleth righteousness, &c.  
To encourage the Saints at Corinth, 
1. Cor. 1.7.  that they are not destitute of any gifts, he tells them they are wanting of none, in that they are ever waiting for the appearing of our Lord Iesus Christ. If then he that wayreth, is destitute of no good gift, surely, he that never looketh thereafter, is destitute of all.  
lastly, after that paul had  told Titus, that the grace of God that bringeth salvation to all men had appeared, and taught, that wee should deny ungodliness, and worldly lusts, that we should live soberly and righteously, 
2. Titus 13.  and godlily in this present world, at last shutteth up all, with the looking for of that blessed hope, and appearing of that glory, of that mighty God, and saviour Iesus Christ.  
And so for use of this doctrine, and to close with your religious ears and hearts, which hear me this day: Surely, surely, I am persuaded, ther was never age, less mindful of the coming of their Christ to iudgement, or less desirous of the day of his appearance in glory, Cupio dissolui, is far from this dissolute age: and who with the lively& lovely Hart, breaths after the wells of those sweet waters? I mean the fresh springs of glory. For who waiteth, who looketh, who hasteth unto the coming of that day of God? 
Gen. 24.63.   
Isaac toward the evening went out to pray in the field, he lift up his eyes and looked, and behold, the camels came: he gained Rebecca, by praying for the accomplishment of that he looked and longed after: the marriage of the lamb is come, and his wife hath made herself ready, ready with lamp and oil, 
1. Thess. 4.17.  to meet him in the clouds, and to be caught up to meet the Lord in the air, and so ever be with him. Bretheren, comfort yourselves one another, with these words.  
I do further observe the benefit we receive by the sole sacrifice of Christ, which is salvation to such that look for him, with no sin in himself: for so saith the text, he shall come without sin, without sin in himself, that is, without the iudgement of our sins, which got hold vpon him, in the daies of his life,& at the hour of his death.  
Without sin, in his saints, sufficiently purged with that his blood, pleading their cause, and purchasing their place.  
And yet behold a greater mystery, I may lay without sin, in the damned, when all their sins shall be turned to shane, and all their wickedness into iudgement, the act of sinning, in some sort shall cease, but the act of burning shal never cease: the damned shal die, for all they haue done, and be never doing, but ever dying, as Patients in the pain they purchased by their sins, at so dear a price, pain, and passion shall cease the sin, but increase the iudgement; lust and lucre shall then languish, but the worm shall never die.  
So now, for use of all that hath been said, it may easily be gathered, that Christ hath a double coming, one in grace, and thats his first coming; another in glory,& thats his second coming.  
In his first coming, he appeared in all humility: in the second, he shall appear in all majesty. In the first, he came in the form of a Seruant to all; in the second, he shall appear as a commander of all. In the first, he came to be judged of the world: in the second, he shall come to judge the world. In his first coming, his voice was not heard, and he fell down like a shower of rain, vpon a fleece of wool, but his second coming shall be with a shoute, for the dead shall hear his voice, and the graues shall be opened: at his first coming, his divinity was silent, and his humanity did speak: but at his second coming, his humanity shall be silent,& his divinity shall speak. When he first came, none would believe his report, but when he shall come again, every eye shall see him, and every tongue shall say, This is he, whom I haue pierced. In a word, when he first came, he came to suffer hunger, cold, sin, shane, lawe, divell, and death, but when he cometh again, he shall tread vpon all these, with a glorious triumph: he shall lead captivity captive, give gifts unto men, salvation to his Elect, Iudgement to the reprobate, and glory to his Father.  
All this, must his Elect see, as Peter saw it, when he said, Of the which salvation the Prophets haue inquired and preached, which prophesied of the grace that should come to us: searching when, or at what time the spirit, which testified before of Christ, which was in them, should declare the sufferings that should come unto Christ, and the glory that should follow, see then, and behold your King, not crwoned with thorns and reproach, ready to be judged for all: but look vpon him with his crown of exceeding glory at hand, to judge all.  
again, I do observe out of the text, that as Christ had a double coming, one in grace,& an other in glory: so hath he performed a double sacrifice,& satisfaction to God, for the sins of our souls  
Vpon his first coming, which was the day of grace to us, but of misery to him, he pleaded Obedienter, in such obedience as appertained, perfecting in our flesh, the full accomplishment of the lawe of God, as well by internal, as external obedience.  
again, he pleaded for us, passibiliter, passively; whilst he suffered and endured for us, both the torture of cross& conscience, bearing vpon his blessed body, and saving soul, all the punishments of all our sins, his obedient& passive intercession, made for us by him, who made all, in respect of the oblation, enlarged itself to all, in that it was offered for all, as also, in respect of sufficiency, it might serve for all, being sufficient for all the world, Si modo crederet, if it could believe; How beit, Virtualiter, siue energeticos: that is, in virtue, power,& efficacy, it reacheth onely the faithful believers. For so long as wee live in the kingdom of grace,& so long as the number of the saved is vnaccomplished, so long the virtue of Christ his death worketh,& is effectual, applied by faith, to bring men to Christ, from grace, to glory.  
But vpon his second coming, Christ shall be glorious, not bearing his cross, shane, and smart of sin, but he shall come reigning, ruling, triumphing, and exalted above the height of all sublimity. Then will he plead for us, Collocatiue,& fruitiue, he will gather us from all Nations under heaven, he will place us in the real possession of his celestial inheritance, and he will give us to enjoy full fruition of perfect blessedness.  
And as if he should say: Father, here am I, with the children whom thou hast given me, I gave my soul a sacrifice for their sins, let it be thy pleasure to give them a kingdom; For what is it, that I haue gathered them out of a bad world, if I may not place them in a better? What is it to place thē in a better, if they may not enjoy all the delights theros? O Father, I took their sin for a time, let me now betake them to thee for ever.  
Lastly, it may be here doubted and demanded, what the spirit meaneth by this, that Christ shall come the second time, without sin