The vvorlds assises. Or A sermon preached at Paules Crosse the tenth day of Iuly 1614. being the Sunday before the end of Trinity terme. By Nathanael Kitchener, student in diuinitie, and preacher of Gods word at Grauenhurst in Bedfordshire
RIght Honourable, right Worshipfull, worthy, and Christian men, and brethren, it is a receiued opinion in Philosophie, that the motion of the inserior Orbe, is gouerned by the motion of the superior.
RIght Honourable, right Worshipful, worthy, and Christian men, and brothers, it is a received opinion in Philosophy, that the motion of the inserior Orb, is governed by the motion of the superior.
In this my motion, I desire with the Israelites to the king of Hesbon. Deut. 2.27. to passe along the high-way of my Text, turning neither to the right-hand, nor to the left:
In this my motion, I desire with the Israelites to the King of Heshbon. Deuteronomy 2.27. to pass along the highway of my Text, turning neither to the right-hand, nor to the left:
It may be expected by some, that mine inferior Orbe shall bee carried according to the propper motion of the Primum Mobile; or that it shall imitate the wonted motion of the Superiour Orbe;
It may be expected by Some, that mine inferior Orb shall be carried according to the proper motion of the Primum Mobile; or that it shall imitate the wonted motion of the Superior Orb;
but I heare so much of you, that this hortatory speech I heare will be needlesse, notwitstanding I heare that sin so abounds here, that vnlesse the whippe scourg it, the scourge is like to whip al. I might speake to the noble & learned Clergie, my brethren;
but I hear so much of you, that this hortatory speech I hear will be needless, notwithstanding I hear that since so abounds Here, that unless the whip scourg it, the scourge is like to whip all I might speak to the noble & learned Clergy, my brothers;
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I might speake to the fashion-mongers (men and women) of our age, that they would imbrace Pauls counsel. Rom 12.2. Not to fashion themselues like vnto this world:
I might speak to the fashion-mongers (men and women) of our age, that they would embrace Paul's counsel. Rom 12.2. Not to fashion themselves like unto this world:
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and so I will and doe Sinne no more, because each one must die and come to iudgement, All must giue account of all to the Iudge of al. The Philosopher saith, Primus motor mouet primum mobile, & Primum mobile caetera omnia:
and so I will and do Sin no more, Because each one must die and come to judgement, All must give account of all to the Judge of all The Philosopher Says, Primus motor Movet primum mobile, & Primum mobile caetera omnia:
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in defire wherof, I craue your attētiue hearts to that portion of scripture, which I finde thus written. Act. 17.31. He hath appointed a day in the which he wil iudge the world in righteousnes, by that man whom he hath appointed.
in desire whereof, I crave your attentive hearts to that portion of scripture, which I find thus written. Act. 17.31. He hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath appointed.
Act. 13. being guided by the spirit from citie to citie to preach, in the end he came to Athens, as appeares in this 17 chapter, vers. 15. Where being, he was brought into the Streete of Mars. ver. 19. & there passing along, he stood and told them what he had obserued,
Act. 13. being guided by the Spirit from City to City to preach, in the end he Come to Athens, as appears in this 17 chapter, vers. 15. Where being, he was brought into the Street of Mars. ver. 19. & there passing along, he stood and told them what he had observed,
vers. 23. Whereupon Paul took occasion to preach vnto thē The liuing God, declaring vnto them, t•at he was the framer of this worlds Architecture that he dwelt not in hādmade temples, that he is not worshipped with bandie workes.
vers. 23. Whereupon Paul took occasion to preach unto them The living God, declaring unto them, t•at he was the framer of this world's Architecture that he dwelled not in handmade Temples, that he is not worshipped with bandy works.
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and mooue, and be, should Repent, vers. 30. Because, as my text hath it in this verse. 31. He hath appointed a day in the which he will iudge the world in righteousnesse, by that man whom he hath appointed.
and move, and be, should repent, vers. 30. Because, as my text hath it in this verse. 31. He hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath appointed.
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1. The certainety of the day, set downe by a double Affidauit: first the Author, He, that is, God. 2. The resclution, Hath appointed. 2. The vncertaintie of the day, in that it is not limited, coacted,
1. The certainty of the day, Set down by a double Affidauit: First the Author, He, that is, God. 2. The resclution, Hath appointed. 2. The uncertainty of the day, in that it is not limited, coacted,
1. For the certaintie, The Power of God hath an appointed day for the creatiō of the NONLATINALPHABET, The great world the mercy of God had it appointed day in the redemptiō of man, the NONLATINALPHABET The little world:
1. For the certainty, The Power of God hath an appointed day for the creation of the, The great world the mercy of God had it appointed day in the redemption of man, the The little world:
whether, I say, it shall be all of these Coniunctim in one or any of these Deuisim seuered, that I know not And that fire shall consume this world, it shall Corpora incinerare, terrae nascentia absumere, & in nihilum redigere:
whither, I say, it shall be all of these Conjointly in one or any of these Deuisim severed, that I know not And that fire shall consume this world, it shall Corpora incinerare, terrae nascentia absumere, & in nihilum redigere:
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quoniam ab ea quam nunc habet specie per ignem tergitur, & tamen natura sua seruatur, That is, Heauen and earth passe away through that Image which they now haue:
quoniam ab ea quam nunc habet specie per Ignem tergitur, & tamen Nature sua seruatur, That is, Heaven and earth pass away through that Image which they now have:
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The Prophet Malichi saith, The day of the Lord will come burning like an ouen. ca. 4.1. and it is a rule among the Schoolemen, Futurum in deo aeque certum, quam aut presens, aut praeteritum:
The Prophet Malichi Says, The day of the Lord will come burning like an oven. circa 4.1. and it is a Rule among the Schoolmen, Future in God aeque certum, quam Or Presents, Or Past:
Therfore the Prophet Ioel (happily hauing reference to this position) saith, The day of the Lord is come, for tis at hand c. 2.1. The Prophet Esay in the 13. chapter of his Prophesie, and Abdi in his short Prophesie, say both, It is at hand. The Prophet Zephaniah saith, It is hard by. Therefore there needes no doubt be made of the certaintie:
Therefore the Prophet Joel (happily having Referente to this position) Says, The day of the Lord is come, for this At hand c. 2.1. The Prophet Isaiah in the 13. chapter of his Prophesy, and Abdi in his short Prophesy, say both, It is At hand. The Prophet Zephaniah Says, It is hard by. Therefore there needs no doubt be made of the certainty:
c. 1. Zephany cals it the special day c. 14. Bern. speaking of the dreadfulnes of this day, saith, Plaugent Iudaei, plangent gentiles, Plangent Christiani, plangent ones qui magis mundum amarunt quam deum, plangent suam culpam quam commiserunt, suam stultitiaem quam nen corrererunt, suam gloriam quam amiserunt, suam paenam quam incorrererunt.
c. 1. Zephany calls it the special day c. 14. Bern. speaking of the dreadfulness of this day, Says, Plaugent Judea, plangent Gentiles, Plangent Christians, plangent ones qui magis Mundum amarunt quam God, plangent suam Fault quam commiserunt, suam stultitiaem quam nen corrererunt, suam gloriam quam amiserunt, suam paenam quam incorrererunt.
Beneath, hell gaping which they haue deserued; Without, the world burning which they haue delighted. Within, the conscience stinging, which they haue surcharged.
Beneath, hell gaping which they have deserved; Without, the world burning which they have delighted. Within, the conscience stinging, which they have surcharged.
Therefore let me say with the Apostle, What manner of men ought wee to be in holy conuersation of life. 2. Pet. 3.11. For the time is come that Iudgement must beginne at Gods house.
Therefore let me say with the Apostle, What manner of men ought we to be in holy Conversation of life. 2. Pet. 3.11. For the time is come that Judgement must begin At God's house.
If it beginne at vs first, what shall bee the end of them that obey not the Gospell of God? And if the righteous scarce be saued, where shall the vngodly and sinner appeare? 1. Pet. 4 17. The first iudgement was in water, to coole the riotous heate of lust, that then did abounde,
If it begin At us First, what shall be the end of them that obey not the Gospel of God? And if the righteous scarce be saved, where shall the ungodly and sinner appear? 1. Pet. 4 17. The First judgement was in water, to cool the riotous heat of lust, that then did abound,
The Sun shal be darkned, the Moon shal not giue her light, the Stars shal fall from heauen, the powers of heauen shall be shaken, all kindreds, of the earth shall mourne,
The Sun shall be darkened, the Moon shall not give her Light, the Stars shall fallen from heaven, the Powers of heaven shall be shaken, all kindreds, of the earth shall mourn,
and ye shall see the sonne of man comming in the clouds of heauen with power and great glory. Mat. 24.29. That is, the heauēly bodies shall indure great alteration, to terrifie the wicked, and be Criers (as it were) vnto them, to sūmon them before the great Tribunall.
and you shall see the son of man coming in the Clouds of heaven with power and great glory. Mathew 24.29. That is, the heavenly bodies shall endure great alteration, to terrify the wicked, and be Criers (as it were) unto them, to summon them before the great Tribunal.
how the stars shall fall from heauen (which really cannot be) because the least starre is so much bigger then the whole earth) and how the powers of heauen shall be shaken:
how the Stars shall fallen from heaven (which really cannot be) Because the least star is so much bigger then the Whole earth) and how the Powers of heaven shall be shaken:
let me therefore say with that worthy Aug. Ciuit. lib 20. cap. 30. Magis tum docebit rerum experientia quam nostra iam consequi possit intelligentia, The experience of things which we shall see then shall teach vs better then we can conceiue now.
let me Therefore say with that worthy Aug. Civil lib 20. cap. 30. Magis tum docebit rerum experientia quam nostra iam consequi possit Intelligence, The experience of things which we shall see then shall teach us better then we can conceive now.
and yet in it selfe more hideous, then either imagined, expressed, spoke, or thought. Terribele est illud iudicium, in euitabilis paeua, intollerabile tormentum:
and yet in it self more hideous, then either imagined, expressed, spoke, or Thought. Terribele est illud iudicium, in euitabilis paeua, intollerabile Tormentum:
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This is and thus is the secōd comming of Christ, & this far different from that that was In humilitate, in humilitic like a seruant, this shal be in magistate, in magistie like a king, that was in infirmitate in infirmitie like a sheepe to the ssaughter:
This is and thus is the secōd coming of christ, & this Far different from that that was In humilitate, in humilitic like a servant, this shall be in magistrate, in Magistrate like a King, that was in Infirmity in infirmity like a sheep to the ssaughter:
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this shall be in potestate, in power like a Lion to his prey, that was in pouerty, being Infans in praesepio, an infant in a manger, this shal be in dignitie being Index in iudicio, A iudge to giue sentence, that was in misericordia, in mercie to confirme al, this shall be In iusticia, In iustice to confoūd most:
this shall be in potestate, in power like a lion to his prey, that was in poverty, being Infans in praesepio, an infant in a manger, this shall be in dignity being Index in Judicio, A judge to give sentence, that was in misericordia, in mercy to confirm all, this shall be In Justice, In Justice to confound most:
Then shall the Archangels loud voice be heard, that voice which cleaueth the rockes, openeth the graues, raiseth the dead, oyneth soules to their bodies,
Then shall the Archangels loud voice be herd, that voice which cleaveth the Rocks, Openeth the graves, Raiseth the dead, oyneth Souls to their bodies,
& all In momento, In a moment, & twinkling of an eie. Then shall the vnbeleeuers misery come, then shall be the strict examination, the narrow serching, and idle words accounting:
& all In momento, In a moment, & twinkling of an eye. Then shall the unbelievers misery come, then shall be the strict examination, the narrow searching, and idle words accounting:
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There is not an haire of our heads, nor a moment of time, for which we must not be accountable? the reason is, Cuia qui pro frigida agnae dabit mercedem, Becuse he who for a cup of colde water will giue a reward, Pro verbo osioso statuit paenam, For an idle word hath allotted a punishmet.
There is not an hair of our Heads, nor a moment of time, for which we must not be accountable? the reason is, Cuia qui Pro Frigida agnae Dabit mercedem, Because he who for a cup of cold water will give a reward, Pro verbo osioso statuit paenam, For an idle word hath allotted a punishment.
Magna crudelit as cum sacram caput fuit decollatum, maior cum allatum & homicidium ostentatum, adhuc maior quia saltatrici datum sed Maxima quia in potestatem adulterae assignatum, It was great crueltie to behead an holy man, more to bring the heade,
Magna crudelit as cum Sacrament caput fuit decollatum, maior cum allatum & Homicide ostentatum, Adhoc maior quia saltatrici datum sed Maxima quia in potestatem adulterae assignatum, It was great cruelty to behead an holy man, more to bring the head,
Hinc vnusquisq colligat quid illic passuri sunt quos reprobat, si hic ua cruciat deusquos amat By this may alisuppose how God will torture yt wicked in ye next world whō he hateth,
Hinc vnusquisq colligat quid illic passuri sunt quos Reprobate, si hic ua cruciate deusquos amat By this may alisuppose how God will torture that wicked in you next world whom he hates,
If yt euery one (as the truth is.) after this life, is imediatly, In puncto temporis. In a very instant of time gone to soys or to pains, hath reward or punishmēt;
If that every one (as the truth is.) After this life, is immediately, In puncto Temporis. In a very instant of time gone to soys or to pains, hath reward or punishment;
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what then need we a Iudgemēt day? I answer yes, in two respects. 1. Because the body hath bin a coagēt with yt Soule in good or in euil, & yt body,
what then need we a Judgement day? I answer yes, in two respects. 1. Because the body hath been a coagent with that Soul in good or in evil, & that body,
now, it is meet yt as it hath bin a coactor, so it may be a copartner, that which vntil then it shal not be. 2 Because God will render to euery one according to ye full measure of Mercy, or Iustice;
now, it is meet that as it hath been a coactor, so it may be a copartner, that which until then it shall not be. 2 Because God will render to every one according to you full measure of Mercy, or justice;
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Gods mercie was refused, his son Iesus misused, therefore his iniuries must be reuenged, his enemies must be confounded, the wicked must together be punished;
God's mercy was refused, his son Iesus misused, Therefore his injuries must be revenged, his enemies must be confounded, the wicked must together be punished;
Paul ye third Pope of yt name made questiō of three things liuing, which dying, he said hee should bee resolued off. 1. In sit Deus if there were a God. 2. An Annimae immortales, If soules did liue after the bodies were dead.
Paul you third Pope of that name made question of three things living, which dying, he said he should be resolved off. 1. In sit Deus if there were a God. 2. an Annimae immortales, If Souls did live After the bodies were dead.
The Author. 2 The resolution. 1 The author is God, and that God is, Ordo naturae, natura mentis humanae, terrores conscientiae, ordo societatis Politicae, sacrorum hominum coucensus.
The Author. 2 The resolution. 1 The author is God, and that God is, Ordo naturae, Nature mentis humanae, terrores conscientiae, ordo societatis Politicae, Sacred hominum coucensus.
The wonder full decencie euen of nature the nature of mans mind the terrors & stings of conscience, the order of politicall societie betweene man and man doth plainly shew.
The wonder full decency even of nature the nature of men mind the terrors & stings of conscience, the order of political society between man and man does plainly show.
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In man, that a crowne immortal might be absolute, that the fulnes of perfectiō might make a perfect fulnes. 2 The resolution, he not only in a kind of intentionall determination verbally said it, that which had bin sufficient too,
In man, that a crown immortal might be absolute, that the fullness of perfection might make a perfect fullness. 2 The resolution, he not only in a kind of intentional determination verbally said it, that which had been sufficient too,
for, Dixit & factum est. He spake the word and it came to passe. But more, he hath with mature deliberation resolued vpon it: for my Text saith: Hee hath appointed a day: that is, Flatly agreed vpon:
for, Dixit & factum est. He spoke the word and it Come to pass. But more, he hath with mature deliberation resolved upon it: for my Text Says: He hath appointed a day: that is, Flatly agreed upon:
And then after yt secret heauenly Parliamēt hold, the Act was published (as a reuealed thing which belongs to vs & our children for euer.) That there is an appointed day of Iudgement.
And then After that secret heavenly Parliament hold, the Act was published (as a revealed thing which belongs to us & our children for ever.) That there is an appointed day of Judgement.
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If you aske me, why Absolon did hang betweene heauen and earth by the ruffinly hair of his head? (A destruction to giue our now such people instruction,) I answere, Statuit Deus, God had appointed it.
If you ask me, why Absalom did hang between heaven and earth by the ruffinly hair of his head? (A destruction to give our now such people instruction,) I answer, Statuit Deus, God had appointed it.
Time it selfe shal be no more, as wee read. Apock. 10.6. that is, No more time of persecution, of murther, of Sinne: whereof the sixt Angel spake. Apoc. 9.13. The time of persecution at that time shall cease, and yet time it selfe shall not haue cessation.
Time it self shall be no more, as we read. Apock. 10.6. that is, No more time of persecution, of murder, of Sin: whereof the sixt Angel spoke. Apocalypse 9.13. The time of persecution At that time shall cease, and yet time it self shall not have cessation.
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It is vncertaine in what manner wee shall bee Iudged, and it is vncertaine what time the Iudge will come to Iudgement. 1 The place, any particular place of Iudgement, or where the Iudge will appeare to Iudge, is to vs vtterly vnknowne;
It is uncertain in what manner we shall be Judged, and it is uncertain what time the Judge will come to Judgement. 1 The place, any particular place of Judgement, or where the Judge will appear to Judge, is to us utterly unknown;
There were of the Friers, and are at this day, of opinion, that the valley Iehosaphat, which is situate towards the Eeast, betweene Ierusalem and the Mount of Oliuet, shall bee the place where (say they) the throne shall bee set,
There were of the Friars, and Are At this day, of opinion, that the valley Jehoshaphat, which is situate towards the Feast, between Ierusalem and the Mount of Olivet, shall be the place where (say they) the throne shall be Set,
and therfore being a place so copious, so famous, most fit for the place of Iudgement. 2 Because Iohosaphat in the Original, doth singnifie the Iudgement of the Lord.
and Therefore being a place so copious, so famous, most fit for the place of Judgement. 2 Because Iohosaphat in the Original, does singnifie the Judgement of the Lord.
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That for the places cituation to be about the middest of the earth or world, that I leaue to the Cosmographers to be decided, according to their iudgement in that Arte and facultie.
That for the places cituation to be about the midst of the earth or world, that I leave to the Cosmographers to be decided, according to their judgement in that Art and faculty.
But for the places quotation, they must obserue, that the Text is to bee vnderstoode, either by way of allusion, alluding to the valley where God did by a great and vnsupposed, vnexpected mean at the humble paier of Iehosaphat ouercome that good Kings enemies:
But for the places quotation, they must observe, that the Text is to be understood, either by Way of allusion, alluding to the valley where God did by a great and vnsupposed, unexpected mean At the humble pair of Jehoshaphat overcome that good Kings enemies:
19.37, Ergo ait Aug. vidibunt corpus ipsum quod lancea percusserunt, & sic videbitur, a pijs & impijs, a Iustis & iniustis, a gaudentibus & plangentibus, a conficis & confusis.
19.37, Ergo ait Aug. vidibunt corpus ipsum quod lanceam percusserunt, & sic videbitur, a pijs & impijs, a Justis & iniustis, a gaudentibus & plangentibus, a conficis & confusis.
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and so he shalbe seene of the godly and the wicked, of the iust and the vniust, of them that shall reioyce and those that shall lament, of those that bee saued and those that be confounded.
and so he shall seen of the godly and the wicked, of the just and the unjust, of them that shall rejoice and those that shall lament, of those that be saved and those that be confounded.
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the Text saith, Two men stoode by them in white apparell, which said, Yee men of Galile, why stand yee gazing into Heauen? This Iesus which is taken vp from you into Heauen shal so come as ye bane seen him go into heauen.
the Text Says, Two men stood by them in white apparel, which said, Ye men of Galilee, why stand ye gazing into Heaven? This Iesus which is taken up from you into Heaven shall so come as you bane seen him go into heaven.
And if iudgement should be onely among the iust and holy Ones, to them would the Iudge appeare as in the forme of God, (sayth this Docter) but because all must bee iudged, iust and vniust,
And if judgement should be only among the just and holy Ones, to them would the Judge appear as in the Form of God, (say this Doctor) but Because all must be judged, just and unjust,
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and the Sonne of God shal Iudge the appearers, because hee will take the forme of man for the Iudgement. 2 Canet tuba, The Trumpe shall blow, that is, some admirable signe Accipitar, Shall bee receiued;
and the Son of God shall Judge the appearers, Because he will take the Form of man for the Judgement. 2 Canet Tubam, The Trump shall blow, that is, Some admirable Signen Accipitar, Shall be received;
though it be denoured by wormes, and returned to dust from whence it came. Yea, and that Eaendem numero, the same numerarie flesh, as the Logitians terme it;
though it be devoured by worms, and returned to dust from whence it Come. Yea, and that Eaendem numero, the same numerary Flesh, as the Logicians term it;
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Deum noua creare corpora: sed his similia, That God will create new bodies, but yet like to our former. In the 1. Thes. 4.6. it is said, The Lord shall descend from heaeuen with a shout, with the voice of an Archangell, with the trumpet of God.
God noua Create corpora: sed his Similar, That God will create new bodies, but yet like to our former. In the 1. Thebes 4.6. it is said, The Lord shall descend from heaeuen with a shout, with the voice of an Archangel, with the trumpet of God.
Lyra saith, The voice of Christ, commanding all to iudgement, shall be vox imperatiua, the swaying, ouercomming voice, the voice of the Archangell calling to iudgement, shall be vox executiua, The accomplishing or sinishing voice, the voice of execution:
Lyra Says, The voice of christ, commanding all to judgement, shall be vox imperatiua, the swaying, overcoming voice, the voice of the Archangel calling to judgement, shall be vox executiua, The accomplishing or sinishing voice, the voice of execution:
that as the Saints shall iudge the world. 1. Cor. 6.2: so when the Lord shall crie, Arise ye dead to iudgement, euen that crie shall be the Eccho, (as it were) and crie of the angelicall multitude.
that as the Saints shall judge the world. 1. Cor. 6.2: so when the Lord shall cry, Arise you dead to judgement, even that cry shall be the Echo, (as it were) and cry of the angelical multitude.
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But in this scrupulositie no mortall weight can be a true Arbitrator: let mee therefore say with Aug. Hoc est in concilio dei: This is in Gods counsell.
But in this scrupulosity no Mortal weight can be a true Arbitrator: let me Therefore say with Aug. Hoc est in Concilio dei: This is in God's counsel.
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This wee know, that when the Law was giuen to the Israelites vpon mount Synai, The mount smoakt and trembled, and a trumpit blew. Exod. 19.18. all was to mooue terrour and feare:
This we know, that when the Law was given to the Israelites upon mount Sinai, The mount smoked and trembled, and a trumpit blue. Exod 19.18. all was to move terror and Fear:
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A trumpet is an instrument of vocalitie, properly vsed in warre, and by the call of a Trumpet (not a materiall one, dimentionate) shall we bee called to iudgement:
A trumpet is an Instrument of vocalitie, properly used in war, and by the call of a Trumpet (not a material one, dimentionate) shall we be called to judgement:
The creature was ashamed to see the iniurie offered to the creator, and so blusht for shame or els NONLATINALPHABET by reason of a great light then comming.
The creature was ashamed to see the injury offered to the creator, and so blushed for shame or Else by reason of a great Light then coming.
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The Romans had a custome, that when any offender was conuicted, they would put into the number or their names the double number of letters, the letters were A and C. and these were put In vrnam, into some holloe thing.
The Roman had a custom, that when any offender was convicted, they would put into the number or their names the double number of letters, the letters were A and C. and these were put In vrnam, into Some holloe thing.
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A was the letter of absolution, and if the offender drew that Lot, it was a Supersideas, he had his pardon, notwithstanding both his ofience and sentence giuen on him. C. was the letter of condemnation,
A was the Letter of absolution, and if the offender drew that Lot, it was a Supersideas, he had his pardon, notwithstanding both his ofience and sentence given on him. C. was the Letter of condemnation,
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when a sinner without a Sauiour, shall misse the venite. Mat. 25, 34. and the too late repentant, shal will he, nil he, draw the blacke C. of a lamentable He, against which time, God make vs all prouided. 3. The time, the time is to vs meerely vncertaine, Modium patefecit tempus celare voluit:
when a sinner without a Saviour, shall miss the venite. Mathew 25, 34. and the too late repentant, shall will he, nil he, draw the black C. of a lamentable He, against which time, God make us all provided. 3. The time, the time is to us merely uncertain, Modium patefecit Tempus celare voluit:
for mine owne part, I say nothing but this, Id me velle scire, quod Christ us ait neminem scire posse, I would bee glad to know that, which Christ saith none can know at all.
for mine own part, I say nothing but this, Id me velle Scire, quod christ us ait neminem Scire posse, I would be glad to know that, which christ Says none can know At all.
Wherefore the same father in another place giues this good counsell, That we should not be like the idle seruant to say Moram faciet dominus meus, My Lord will deferre his comming. Luk. 12.45. and so beginne to eate and drinke with the dunken;
Wherefore the same father in Another place gives this good counsel, That we should not be like the idle servant to say Moram faciet dominus meus, My Lord will defer his coming. Luk. 12.45. and so begin to eat and drink with the dunken;
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& giue heed to spirits of errour, & doctrine of diuels. 4. The disastrous disorder in mens conuersation, Pride, couetousnes, cursing, disobediēce, truce breaking, with a bedroule more reckoned vp by Paul. 5. The disclosing of the mā an of sinne, Antichrist, the Popish sonne of perdition. 6. The persecution of the godly, the Church when men shall thinke they doe God good seruince in killing them. Iohn 16.2. Whereupon the Poet saith, Sanguine fundata est ecclesia sanguine saepit:
& give heed to spirits of error, & Doctrine of Devils. 4. The disastrous disorder in men's Conversation, Pride, covetousness, cursing, disobedience, truce breaking, with a bedroule more reckoned up by Paul. 5. The disclosing of the man an of sin, Antichrist, the Popish son of perdition. 6. The persecution of the godly, the Church when men shall think they do God good seruince in killing them. John 16.2. Whereupon the Poet Says, Sanguine found est Church sanguine saepit:
Secondly, there are signes going hard before the day of iudgement, as first, The Ecclipses of the Sunne and Moone, both darkned scarce yeelding light. Mar. 13.24. wher in I say with Hemingius in his Syntagma, Quicquid accidit, Whatsoeuer coms to passe though a naturalist may giue a reason thereof;
Secondly, there Are Signs going hard before the day of judgement, as First, The Eclipses of the Sun and Moon, both darkened scarce yielding Light. Mar. 13.24. where in I say with hemingius in his Syntagma, Quicquid accidit, Whatsoever coms to pass though a naturalist may give a reason thereof;
Thirdly, In the earth shall bee tumultuous quaking, on the earth nation shall rise vp against nation, about the earth strange rumours of warres, plagues, diseases, famins, persecutions. Luk. 21.10. In the Sea strange breakings out and the ouerflowings, that which our late wofull experience can too truely testifie.
Thirdly, In the earth shall be tumultuous quaking, on the earth Nation shall rise up against Nation, about the earth strange rumours of wars, plagues, diseases, famines, persecutions. Luk. 21.10. In the Sea strange breakings out and the overflowings, that which our late woeful experience can too truly testify.
Thirdly, There are signes going with the day of iudgement. 1. The signe of the Son of man. 2. The lamētations of the Sons of men, All kindreds of the earth shall mourne,
Thirdly, There Are Signs going with the day of judgement. 1. The Signen of the Son of man. 2. The lamentations of the Sons of men, All kindreds of the earth shall mourn,
then shaell the Sonne of man come to indge, and the Angels bee sent out to gather. Mat, 24.30. It is doubted among writers, what this Signe of the Sonne of man shall bee.
then shaell the Son of man come to Indge, and the Angels be sent out to gather. Mathew, 24.30. It is doubted among writers, what this Signen of the Son of man shall be.
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Hier. in Mat. 24. saith, We vnderstand the signe of the crosse, by the signe of the Sonne of man, that the Iewes may see him whom they thrust through: as Zachar. speakes. cap. 12.10.
Hier. in Mathew 24. Says, We understand the Signen of the cross, by the Signen of the Son of man, that the Iewes may see him whom they thrust through: as Zachar speaks. cap. 12.10.
Saint Hier. citeth 15 signes out of the olde Rabbins that should goe hard before the day of iudgement, all which Scholast. Hist. saith that Hierome found in the Annalibus libris Hebreorum: & these signes in number 15. are to be expired in 15 daies before the worldslast expiratiō;
Saint Hier. citeth 15 Signs out of the old Rabbis that should go hard before the day of judgement, all which Scholiast. Hist. Says that Jerome found in the Annalibus Books Hebreorum: & these Signs in number 15. Are to be expired in 15 days before the worldslast expiration;
the breathing out the last gaspe of the last day. 1. The first day, the Sea shall raise it selfe 40 cupits higher then the moūtains, stāding like a wall in it own place. 2. The seond day it shal so much go again into it self, that it shall scarce be seene. 3. The 3 day, the habitants of the Sea, fishes shall appeare aboue the waters bellowing out, roaring and crying euen to hearten. 4. The fourth day, the sea and all waters shall burne, 5 The fifth day, the trees & herbs shall haue a bloody deawe. 6. The sixth day, All edifices,
the breathing out the last gasp of the last day. 1. The First day, the Sea shall raise it self 40 cupits higher then the Mountains, standing like a wall in it own place. 2. The seond day it shall so much go again into it self, that it shall scarce be seen. 3. The 3 day, the habitants of the Sea, Fish shall appear above the waters bellowing out, roaring and crying even to hearten. 4. The fourth day, the sea and all waters shall burn, 5 The fifth day, the trees & herbs shall have a bloody dew. 6. The sixth day, All Edifices,
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and buildings shal fall. 7. The seuenth day, there shall be a generall rupture of the rocks in peeces 8. The eight day, the whole earth shall quake. 9. The ninth day, the ground shall be made plaine and leuell. 10. The tenth day, men shall goe out of caues and dens of the earth like mad men,
and buildings shall fallen. 7. The Seventh day, there shall be a general rupture of the Rocks in Pieces 8. The eight day, the Whole earth shall quake. 9. The ninth day, the ground shall be made plain and level. 10. The tenth day, men shall go out of caves and dens of the earth like mad men,
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and be ouer their graues. 12. The twelfth day, the Stars shal fall from heauen, to the iudgemēt of many 13. The thirteenth day, the liuing men shal die, that they may rise with y dead. 14. The fourteenth day, heauē & earth shall burn. 15. The fifteenth day, there shall be a new heauė,
and be over their graves. 12. The twelfth day, the Stars shall fallen from heaven, to the judgement of many 13. The thirteenth day, the living men shall die, that they may rise with y dead. 14. The fourteenth day, heaven & earth shall burn. 15. The fifteenth day, there shall be a new heauė,
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Only to tel you that no Adamantine stony hart, can but tremble at the consideration of these things & to teachyou with care & conscience to prepare against the ensuing time of death & iudgement:
Only to tell you that no Adamantine stony heart, can but tremble At the consideration of these things & to teachyou with care & conscience to prepare against the ensuing time of death & judgement:
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as death doth leane vs so shal iudgment find vs, & as iudgement finds vs so shall sentence pasle vpon vs. Qualis exieris ex hac vita, talis redderis futurae, Such as a man goes out of this life, such shall he become at the future life.
as death does lean us so shall judgement find us, & as judgement finds us so shall sentence pasle upon us Qualis exieris ex hac vita, Talis redderis futurae, Such as a man Goes out of this life, such shall he become At the future life.
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God hath hidden fromvs this time of the last iudgement in diuerse respects, 1. To try our faith and pacience, to possesse our soules therwith. Lu. 21.19. vincit quipaetitur. 2. To haue vs euer ready. 3. That the wicked might be without excuse.
God hath hidden fromvs this time of the last judgement in diverse respects, 1. To try our faith and patience, to possess our Souls therewith. Lu. 21.19. vincit quipaetitur. 2. To have us ever ready. 3. That the wicked might be without excuse.
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In the 1. of the Acts and 7 ve. the disciples were tolde, It was not for them to know the times and seasons, which the father hath put into his own power:
In the 1. of the Acts and 7 ve. the Disciples were told, It was not for them to know the times and seasons, which the father hath put into his own power:
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what then needs man grieue to be ignorant, when the blessed Angels are content not to know it? yea more, Iesus the Sonne of God, was content to be nescient for our sakes;
what then needs man grieve to be ignorant, when the blessed Angels Are content not to know it? yea more, Iesus the Son of God, was content to be nescient for our sakes;
& thē shal be that cōtinuall sabaoth, when al times & seasons shall meete together in coniunction, whereof the Prophet Esay speakes. ca. 66.23. Theold (Thadalmost said the idle Prophesie of Elias falsly shrouded vnder his name in the Iewes Thalmuld) is much tossed & haled by many that the world shal last 6000. years, 2000. vacui before the Law, 2000: vnder the Law, and 2000. vnder the Gospel.
& them shall be that continual sabaoth, when all times & seasons shall meet together in conjunction, whereof the Prophet Isaiah speaks. circa 66.23. Theold (Thadalmost said the idle Prophesy of Elias falsely shrouded under his name in the Iewes Thalmuld) is much tossed & haled by many that the world shall last 6000. Years, 2000. vacui before the Law, 2000: under the Law, and 2000. under the Gospel.
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and as the seauenth day he rested, so in the 7000. shall he (hauing gatheredtogether his Church by the preaching ' of his word) bring all to euerlasting rest and peace. 2. As the Sabaoth was instituted in the euening of the sixt day.
and as the Seventh day he rested, so in the 7000. shall he (having gatheredtogether his Church by the preaching ' of his word) bring all to everlasting rest and peace. 2. As the Sabaoth was instituted in the evening of the sixt day.
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Infancie is reckoned to holde vntill the third or fourth yeare, Childhoode vntill ten yeeres, Pubertie vnto ēighteene, youth vnto fiue and twentie, Courage vntill thirtie fiue,
Infancy is reckoned to hold until the third or fourth year, Childhood until ten Years, Puberty unto enighteene, youth unto fiue and twentie, Courage until thirtie fiue,
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Let vs take his coūsell who gaue the best councell, euen councell for our soules. To watch and pray least that day come vpon vs vnawares and finde vs vnprouided.
Let us take his counsel who gave the best council, even council for our Souls. To watch and pray lest that day come upon us unawares and find us unprovided.
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Consider at that day what a Iudge we shal see, afrowning Iudge, he that damned the poore seruant, Mat. 25.28. for hiding his Talent, and bringing him onely his owne without inerest.
Consider At that day what a Judge we shall see, afrowning Judge, he that damned the poor servant, Mathew 25.28. for hiding his Talon, and bringing him only his own without inerest.
for wicked imaginations, al but Noah and his family, saued by a seely Arke of pine-trees? Reiected Saul and cast him out of his Kingdome for sparig the Amalekites? Punished Dauid, a man otherwise after his owne heart, with plagues, and his rebellious sonne;
for wicked Imaginations, all but Noah and his family, saved by a silly Ark of pinetrees? Rejected Saul and cast him out of his Kingdom for sparig the Amalekites? Punished David, a man otherwise After his own heart, with plagues, and his rebellious son;
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That light as Austine thinkes, which Moses speakes of in the first of Genesis? Turnd Lots wife into a piller of Salt? And then, Qui Angelis, & pijs non pepercit, Hee who neither sparde the Angels,
That Light as Augustine thinks, which Moses speaks of in the First of Genesis? Turned Lots wife into a pillar of Salt? And then, Qui Angels, & pijs non pepercit, He who neither sparde the Angels,
Quia illahora Angelus Egyptum deuastauit, eademque hora electos suos de mundo liberabt, Because in that houre, say they, the Angel did slay the First-borne in Egypt;
Quia illahora Angelus Egyptum deuastauit, eademque hora electos suos de mundo liberabt, Because in that hour, say they, the Angel did slay the Firstborn in Egypt;
Ea forma electis apparebit, qua in monte apparuit, reprobis vero in ca forma qua in Cruce pependit, Sall appeere to his chosen in that forme wherein hee appeared to Peter, lames,
Ea forma electis apparebit, qua in monte He appeared, reprobis vero in circa forma qua in Cruce pependit, Shall appear to his chosen in that Form wherein he appeared to Peter, lames,
and Iohn on the mountaine, that is, gloriousl, his face and clothes glistering. Mat. 17.2. But to the reprobate hee shall appeare in that forme and shape which he had,
and John on the mountain, that is, gloriousl, his face and clothes glistering. Mathew 17.2. But to the Reprobate he shall appear in that Form and shape which he had,
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Videat quisque vt bonum opus, bene & bona intentione faciat; quia non bonum facere, sed bene facere laudabile est, non enim in eo quod facimus, sed quod bene facimus.
Videat Quisque vt bonum opus, bene & Bona intention Faciat; quia non bonum facere, sed bene facere laudabile est, non enim in eo quod facimus, sed quod bene facimus.
Wherefore he said, Not like this Publican. Ver. 2. And Christ saide, Not iustified. Vers. 14. Thus all vnregenerate persons may doe Bonum, Good: but not Bne, Well: they cannot doe good well,
Wherefore he said, Not like this Publican. Ver. 2. And christ said, Not justified. Vers. 14. Thus all unregenerate Persons may do Bonum, Good: but not Bne, Well: they cannot do good well,
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nor the worke to GOD acceptable, sith it wants not sinne, What is not of Fath is sinne, Romanes 14.23. 3. The end, to iudge the world, is the third part of my text,
nor the work to GOD acceptable, sith it Wants not sin, What is not of Fath is sin, Romans 14.23. 3. The end, to judge the world, is the third part of my text,
and this third part is taken in fiue sneses. First, for all creatures in the world. Secondly, for all mankinde. Thirdly, for the elect. Fourthly, for the reprobates.
and this third part is taken in fiue sneses. First, for all creatures in the world. Secondly, for all mankind. Thirdly, for the elect. Fourthly, for the Reprobates.
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and in the second senese, for all mankinde is worlde, in my text properly taken: for God shall iudge all mankinde, good and badde, and bring them all to iudgement.
and in the second senese, for all mankind is world, in my text properly taken: for God shall judge all mankind, good and bad, and bring them all to judgement.
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A question is heere mooued, how the damned soules in hell, and the Diuels the fallen Angels shall be iudged at the last day, that are iudged already at this day?
A question is Here moved, how the damned Souls in hell, and the Devils the fallen Angels shall be judged At the last day, that Are judged already At this day?
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but in regard of aggrauation they shal be iudged, because their pains shall be increased, & themselues strictly lookt vnto, for hurting the godly any more.
but in regard of aggravation they shall be judged, Because their pains shall be increased, & themselves strictly looked unto, for hurting the godly any more.
It is the colour which wee shall haue in Heaen, where no impure, nor vncleane thing is. Ephe. 5.5. This white was the colour wherewith Christ was mocked, and this where shall bee the colour wherewith wee shall be crowned.
It is the colour which we shall have in Heaen, where no impure, nor unclean thing is. Ephes 5.5. This white was the colour wherewith christ was mocked, and this where shall be the colour wherewith we shall be crowned.
Now to this great Iudgement, (to which wee must come, when our corruptible shall haue on this incoruptible white) there are three Apparators that doe summon the World, as my text hath it:
Now to this great Judgement, (to which we must come, when our corruptible shall have on this incorruptible white) there Are three Apparators that do summon the World, as my text hath it:
Vs, I say, Mankind who liue in the world. 1. Infirmitas paenalis, Infirmitie penall. 2 Senectus temporalis, Age temporarie. 3 Mors ineuitabilis, Death ineuitable.
Us, I say, Mankind who live in the world. 1. Infirmitas paenalis, Infirmity penal. 2 Old age temporalis, Age temporary. 3 Mors ineuitabilis, Death inevitable.
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him I say, That hath appointed a day in which hee will Iudge the World. The first of these Apparators doth threaten, the second doth prosecute, the third doth produce.
him I say, That hath appointed a day in which he will Judge the World. The First of these Apparators does threaten, the second does prosecute, the third does produce.
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and Death doth bring vs with him into the High Commission Court of Iudicium speciale, Our particuler Iudgement, before the Iudge of the World, to answere for iniquitie, where if our Lawyers bee not good, the Cause will goe against vs. We see in these daies that booke-cases alter, and what is Law before one Iudge, is ouerruled by another:
and Death does bring us with him into the High Commission Court of Iudicium special, Our particular Judgement, before the Judge of the World, to answer for iniquity, where if our Lawyers be not good, the Cause will go against us We see in these days that bookcases altar, and what is Law before one Judge, is overruled by Another:
Else would I deeme no people sooner saued then Lawyers, because they who are good and conscionable Lawyers, (as we haue diuers) such as will talke for their Clyents now;
Else would I deem no people sooner saved then Lawyers, Because they who Are good and conscionable Lawyers, (as we have diverse) such as will talk for their Clients now;
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I suppose they would plead harder for themselues then. 1. Infirmitie doth summon vs, for that is a punishment for the first sinne, (which whether it was Lust,
I suppose they would plead harder for themselves then. 1. Infirmity does summon us, for that is a punishment for the First sin, (which whither it was Lust,
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For befides miseries naturall, of which as Gallen saith, there are three hundred; as yes sbiect to blindnesse, bleerednesse, thicknesse: Eares to deafenesse, impostumes, foulenesse:
For besides misery's natural, of which as Gallen Says, there Are three hundred; as yes sbiect to blindness, bleerednesse, thickness: Ears to deafness, impostumes, foulness:
for mans miseries are like Iobs bad tidings, chap. 1.23. the end of ne euill message was the beginning of another. 2. Age doth cite vs that when we see our hairs gray, our bodies bend, our eies dimme all decline;
for men misery's Are like Jobs bad tidings, chap. 1.23. the end of ne evil message was the beginning of Another. 2. Age does Cite us that when we see our hairs grey, our bodies bend, our eyes dim all decline;
wee cannot choose but thinke of our ende at hand vnlesse, Nolumus agnoscere quod igno. norare uon possumus, Wee will not know what wee cannot but know.
we cannot choose but think of our end At hand unless, Nolumus agnoscere quod igno. norare uon possumus, we will not know what we cannot but know.
The very passing by graues, the vewing of Monuments, (fading memories, for monuments and all must dye) the sleeping of Nature, the impayring of strength:
The very passing by graves, the viewing of Monuments, (fading memories, for monuments and all must die) the sleeping of Nature, the impairing of strength:
these things, me thinks, being cnsidered, should teach vs to remember that, which will close vp our eyes, stoppe vp our breath, lay vs in a companilesse bed, a darke narrowe six foote grae. 3 Death (this Vltimum terribilium, Last of all terrible things, as Aristotle cals it) doth serue a certaine vncertaine Summon vpon vs for Iudgement,
these things, me thinks, being cnsidered, should teach us to Remember that, which will close up our eyes, stop up our breath, lay us in a companilesse Bed, a dark narrow six foot Grae. 3 Death (this Vltimum Terrible, Last of all terrible things, as Aristotle calls it) does serve a certain uncertain Summon upon us for Judgement,
Duo sunt habitacula, in igne aeterno, in regno aeterno, & non est quis medins Locus vt possit nemo esse nisi cum Diabalo, qui non est cum Christo, Thers but two places, saith Augustine in the euerlasting kingdome & in eternall fire,
Duo sunt Habitacula, in Ignite aeterno, in regno aeterno, & non est quis medins Locus vt possit nemo esse nisi cum Diabalo, qui non est cum Christ, The but two places, Says Augustine in the everlasting Kingdom & in Eternal fire,
Indicium faciet quod erit: Iudgement will performe what shall be. One faith, God will one day aske vs all at the last day three questions. 1. Qui. 2. Qnales. 3. Quanti. What we are by creation, what by continuation, how we haue profited.
Indicium faciet quod erit: Judgement will perform what shall be. One faith, God will one day ask us all At the last day three questions. 1. Qui. 2. Qnales. 3. Quanti. What we Are by creation, what by continuation, how we have profited.
for it is follie to lie to him, who knowes better then we. 1. Well then for our creation, we will confesse that wee are Ad imaginem dei facti; Vessels (take heeue we make not our selues vassels) made after his owne image. 2. If we be asked, what we are by continuation:
for it is folly to lie to him, who knows better then we. 1. Well then for our creation, we will confess that we Are Ad imaginem dei facti; Vessels (take heeue we make not our selves vassals) made After his own image. 2. If we be asked, what we Are by continuation:
though with that idle seruant Luk. 19.22. Ex ore nostro, Out of our owne mouth he might iudge vs, ye out of his mercie fraught with iustice, he goes to his owne bookes, searcheth the records, there hee waies our sinnes and Christs merits together in a ballance, to see how our faith can cacth holde to turne the scales.
though with that idle servant Luk. 19.22. Ex over nostro, Out of our own Mouth he might judge us, you out of his mercy fraught with Justice, he Goes to his own books, Searches the records, there he ways our Sins and Christ merits together in a balance, to see how our faith can cacth hold to turn the scales.
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A question more curious then needfull is moued by some about this day of iudgement: to wit, whether the definitiue sentence shall goe and pasle on vs Mentally, or Vocaly;
A question more curious then needful is moved by Some about this day of judgement: to wit, whither the definitive sentence shall go and pasle on us Mentally, or Vocaly;
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or whether wee shall all be called name by name? It should seeme Augustine thought it to bee Vocall, for De ciuit. liber 20. cap. 1. Circa medium capitis, He hath these words.
or whither we shall all be called name by name? It should seem Augustine Thought it to be Vocal, for De Civil. liber 20. cap. 1. Circa medium capitis, He hath these words.
Per quot dies tendatur iudicium hoc, incertum est, sed Scripturarum more sanctarum diem poni solere pro tempre, nemo qui illas litter as quamlibet negligenter, ligerit, nescit:
Per quot dies tendatur iudicium hoc, incertum est, sed Scripturarum more sanctarum diem Poni solere Pro tempre, nemo qui Illas litter as quamlibet Negligently, ligerit, nescit:
On the other side, Some supposeit shall be Mental onely, and they bring the not Canonicall Scripture for proofe, Wisedeme cap. 4. ver. 19. Without a voice he shall burst them Others hold, that the Sentence of iudgement shall bee both Mentall and Vocal; because the Iudge shall iudge both as God and man:
On the other side, some supposeit shall be Mental only, and they bring thee not Canonical Scripture for proof, Wisedeme cap. 4. ver. 19. Without a voice he shall burst them Others hold, that the Sentence of judgement shall be both Mental and Vocal; Because the Judge shall judge both as God and man:
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as shall inioy blessednesse there, where they shall truely iudge of these opinions: In the meane time my Quaere is, whether the number of the Angels that stood,
as shall enjoy blessedness there, where they shall truly judge of these opinions: In the mean time my Quaere is, whither the number of the Angels that stood,
and the Prophet speaking of them, sets down no determinate number of them, but they are thousand thousands, and ten thousand thousands. Deut. 7.10.
and the Prophet speaking of them, sets down no determinate number of them, but they Are thousand thousands, and ten thousand thousands. Deuteronomy 7.10.
This I know, if that the redeemer of our soules hath written all our here-names in the Cataloque of the holy ones that shall be saued, it wil not hurt vs,
This I know, if that the redeemer of our Souls hath written all our here-names in the Cataloque of the holy ones that shall be saved, it will not hurt us,
true faith will assure vs of the one now, and bring vs assuredly where we shall know the other hereafter, 4 The fourth part of my text, is the manner how we shall be iudged:
true faith will assure us of the one now, and bring us assuredly where we shall know the other hereafter, 4 The fourth part of my text, is the manner how we shall be judged:
therefore he saith, Psa. 35. Iudge, me according to ty righteousnesse, True iustice is Suum cuique tribuere. To giue euery one his owne, saith the Philosopher:
Therefore he Says, Psa. 35. Judge, me according to ty righteousness, True Justice is Suum cuique tribuere. To give every one his own, Says the Philosopher:
But our Iudge was the lawgiuer himself, & therfore there needeth no writ of errour be sued out among all Iudges Ignoratia facti, the ignorance of the fact for want of true Euidence may produce a wrong sentence:
But our Judge was the lawgiver himself, & Therefore there needs no writ of error be sued out among all Judges Ignorance facti, the ignorance of the fact for want of true Evidence may produce a wrong sentence:
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the tenour whereof the Euangelists haue concealed, yet in an old writer, I finde it thus recorded, Iesus Nazari, seductor populi, quem gens tua namprobauit regem, propter contentum Caesareae magistatis, praecipio te primum, flagellari secundum principum statuta, deinde in cruce ileuari: I lictor, expedi crusom:
the tenor whereof the Evangelists have concealed, yet in an old writer, I find it thus recorded, Iesus Nazari, seductor People, Whom gens tua namprobauit regem, propter contentum Caesarea magistatis, praecipio te primum, flagellari secundum Principum Statuta, Deinde in Cruce ileuari: I lictor, expedi crusom:
Socrates laught because hee saw great theeues hang vp little the•ues but we may grieue to see poore flies intangled, where Bees pasle through without any stoppage;
Socrates laughed Because he saw great thieves hang up little the•ues but we may grieve to see poor flies entangled, where Bees pasle through without any stoppage;
Religion is fixt in the sphere of no mans heart, there is none that doth good, no not one, it is now Plannet-like sometimes nigher, sometimes farther off.
Religion is fixed in the sphere of no men heart, there is none that does good, no not one, it is now Planet-like sometime nigher, sometime farther off.
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when the Son of man shall come, shall he finde faith on the earth. Luk. 18.8. Yea. doubtlesse some, and but a little, and yet some, else the world could not stand.
when the Son of man shall come, shall he find faith on the earth. Luk. 18.8. Yea. doubtless Some, and but a little, and yet Some, Else the world could not stand.
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Preuention is the hart of pollicie, and let vs learne Christian policie to preuent, the policie shall bee that which Peter teacheth vs, To amend our lines. Act. 2.38. Euery one to mend one:
Prevention is the heart of policy, and let us Learn Christian policy to prevent, the policy shall be that which Peter Teaches us, To amend our lines. Act. 2.38. Every one to mend one:
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My people be not partakers of her sinnes, least you beare a part of her plagues. Apoc. 18.4. Not perish He that turnes to the Lord, his souleishall liue.
My people be not partakers of her Sins, lest you bear a part of her plagues. Apocalypse 18.4. Not perish He that turns to the Lord, his souleishall live.
the seruant gaue his maister none answere at his reture the text ait, and the reason is giuen by Chri, Vt sciamus in die inditij cessare excusationem peccati.
the servant gave his master none answer At his reture the text ait, and the reason is given by Christ, Vt sciamus in die inditij cessare excusationem peccati.
5. The sift part of my text, is the partie, who must iudge vs Your honorable, worshipfull and religious patience hath afforded me eies and eares in this more then two houtes trauell through the way of my tex•:
5. The sift part of my text, is the party, who must judge us Your honourable, worshipful and religious patience hath afforded me eyes and ears in this more then two houtes travel through the Way of my tex•:
It any then aske me, who this iudge shall be? who the man is, that is appointed to iudge the world? I answere, It is the man Iesus Christ God and man, who died for man to iudge man.
It any then ask me, who this judge shall be? who the man is, that is appointed to judge the world? I answer, It is the man Iesus christ God and man, who died for man to judge man.
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and he who died vpon the crosle as man for vs, rose againe the third day as God for vs to make vs the adopted sons of his father? Now he that was thus borne, did thus worke,
and he who died upon the crosle as man for us, rose again the third day as God for us to make us the adopted Sons of his father? Now he that was thus born, did thus work,
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Where we beleeue in Iesus Christ, who ascended into heauen & shall thence come to iudge both the quicke and the dead, tappeares out of Rom 14.10 where the text saith, We shal al appeare before the iudgement seate of Christ,
Where we believe in Iesus christ, who ascended into heaven & shall thence come to judge both the quick and the dead, tappeares out of Rom 14.10 where the text Says, We shall all appear before the judgement seat of christ,
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The father indgeth no man, but hath giuen all iudgement to the sonne, which words are spoken by our Sau our himselfe, Iesus Christ the Iudge. The Sonne then shall be iudge,
The father indgeth no man, but hath given all judgement to the son, which words Are spoken by our Sau our himself, Iesus christ the Judge. The Son then shall be judge,
but this we must hold, that the sonne Iesus Christ our Sauiour shal iudge immediatly, really, locally, personally, visibly, the other two shall iudge inuisibly, onely by giuing their consent.
but this we must hold, that the son Iesus christ our Saviour shall judge immediately, really, locally, personally, visibly, the other two shall judge invisibly, only by giving their consent.
Christ shall execute sentence vpon the world personally, In forma hominis, In the forme of a man, in the same forme which he tooke on him when he was on earth.
christ shall execute sentence upon the world personally, In forma hominis, In the Form of a man, in the same Form which he took on him when he was on earth.
for bee is a spirite, and Deum nemo vidit unquam, neuer man saw God at any time. 1. Iohn 4.12 Therefore whereas Iob saith, I shall see God in my flesh cap. 19.26.
for bee is a Spirit, and God nemo vidit unquam, never man saw God At any time. 1. John 4.12 Therefore whereas Job Says, I shall see God in my Flesh cap. 19.26.
1. cap. 3. vers: 2. & whereas it is of Iacob Gen. 32. and of Moses, Exod 33. said, that they saw God. And whereas Paul saith, Wee shall see him face to face, 1. Corin. 13.12. Wee must not take the words litterally, but the meaning of the words:
1. cap. 3. vers: 2. & whereas it is of Iacob Gen. 32. and of Moses, Exod 33. said, that they saw God. And whereas Paul Says, we shall see him face to face, 1. Corin. 13.12. we must not take the words literally, but the meaning of the words:
Wherefore by this seeing of God in the world to come, is meant the cleere knowledge which wee shall thē haue of God, which knowledge shal not be with the eies of our body,
Wherefore by this seeing of God in the world to come, is meant the clear knowledge which we shall them have of God, which knowledge shall not be with the eyes of our body,
For I do bele ue that in the world to come, there shall be diuersity of ioyes, one starre differeth from another in glery, 1. Cor. 15.41. that is as Wirth and diuers of the learned expound it there shall be Honoris & gloriae graedus vna tamen & eadem:
For I do bele we that in the world to come, there shall be diversity of Joys, one star differeth from Another in glery, 1. Cor. 15.41. that is as Wirth and diverse of the learned expound it there shall be Honoris & Glory graedus Una tamen & Same:
faelicitas aeterna, Degrees of honour and glory, and yet but one eternall felicity. Also my Sauiour saith, In my fathers house there be many dwelling places, Iob. 14.2.
faelicitas aeterna, Degrees of honour and glory, and yet but one Eternal felicity. Also my Saviour Says, In my Father's house there be many Dwelling places, Job 14.2.
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and therefore thinketh that there shal be in heauen no degrees of glory; yet for mine owne particular, I belceue with them that thus expound this place.
and Therefore Thinketh that there shall be in heaven no Degrees of glory; yet for mine own particular, I belceue with them that thus expound this place.
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Multitudo mansionum differentiam quoque gloriae significat: the multitude of manfions, signifieth diuersities of glory. But as in the oddes of ioyes I hold that the least shall be full,
Multitudo mansionum differentiam quoque Glory significat: the multitude of manfions, signifies diversities of glory. But as in the odds of Joys I hold that the least shall be full,
The Church also at the last day shall iudge as Christ tels vs, Ye shall sit on seats and iudge the twelue tribes of scaell, Luk 22.30. that is, as some expound it, Ibierunt omnes sancti iudicis sententiam approbantes.
The Church also At the last day shall judge as christ tells us, You shall fit on seats and judge the twelue tribes of scaell, Luk 22.30. that is, as Some expound it, Ibierunt omnes sancti Judges sententiam approbantes.
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Vpon this text a woorthy writer saith thus, The Apostles iudge the world at this day, by the preaching of the Gospell, whoso beleeueth shall bee saued:
Upon this text a worthy writer Says thus, The Apostles judge the world At this day, by the preaching of the Gospel, whoso Believeth shall be saved:
and in this sence, the Saints being members of Christ, Iudicabunt cum Christo mundum, et Angelos, hoc est, Diabolos, Shall iudge together with Christ the world & the cuill Angels the Deuils:
and in this sense, the Saints being members of christ, Iudicabunt cum Christ Mundum, et Angels, hoc est, Diabolos, Shall judge together with christ the world & the cuill Angels the Devils:
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We shall know, wee shall loue, wee shall reioyce, wee shall praise, saith Hugo. First wee shall know God, his counsells, his secrets, his iudgements, the causes, natures, beginning and endings of all creatures saith this Cardinalis: yea I assure my selfe, that in Heauen we shall know one another:
We shall know, we shall love, we shall rejoice, we shall praise, Says Hugo. First we shall know God, his Counsels, his secrets, his Judgments, the Causes, nature's, beginning and endings of all creatures Says this Cardinalis: yea I assure my self, that in Heaven we shall know one Another:
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his reasons are. 1. Because the Apostles in Mount Tabor at the time of Christs transfiguration, knew Moses and Elias whom they neuer saw before, Mat. 17.4.
his Reasons Are. 1. Because the Apostles in Mount Tabor At the time of Christ transfiguration, knew Moses and Elias whom they never saw before, Mathew 17.4.
If they did so, being in corpore infirmo, In a body of infirmitie, what shall they and wee doe when we are In corpore glorioso. In a body of glory? 2. Againe, wee shall be, in heauen as Angels, and equall to them. Luke 20.36. and the Angels in heauen doe assuredly know one another, as appeares, Dan 10.13.
If they did so, being in corpore infirmo, In a body of infirmity, what shall they and we do when we Are In corpore glorioso. In a body of glory? 2. Again, we shall be, in heaven as Angels, and equal to them. Lycia 20.36. and the Angels in heaven do assuredly know one Another, as appears, Dan 10.13.
Because that in Heauen with a common cleare brightnesse, and bright clearenesse, all there doe see, it cannot be that they may bee nescient, where they know him that knowes all, 2. Amabimus wee shall loue God, good things, one another;
Because that in Heaven with a Common clear brightness, and bright clearness, all there do see, it cannot be that they may be nescient, where they know him that knows all, 2. Amabimus we shall love God, good things, one Another;
for all reares shall bee wiped from our eyes; without trouble, nothing shall molest vs: without wearines, for no mortall accident shal comencere our bodies;
for all rears shall be wiped from our eyes; without trouble, nothing shall molest us: without weariness, for no Mortal accident shall comencere our bodies;
sith Aquinas saith, They shall bee seuen times cleer er then the glorious Sunne. O the glory of that happinesse, thrice happy are they that are so happy;
sith Aquinas Says, They shall be seuen times clear er then the glorious Sun. Oh the glory of that happiness, thrice happy Are they that Are so happy;
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that kingdome where youth shal flourish without age, where life knowes none end, where beauty neuer fadeth, loue neuer cooleth, sicknesse neuer pierceth, ioy neuer ceaseth.
that Kingdom where youth shall flourish without age, where life knows none end, where beauty never fades, love never cooleth, sickness never pierces, joy never ceases.
The meditation of this day, & these things, will teach vs many things; and as Ionas gourd did comfort him, chap. 4.7. so this may instruct vs. Mark. 13.37. that kept him from heat, and this may shelter vs from danger.
The meditation of this day, & these things, will teach us many things; and as Ionas gourd did Comfort him, chap. 4.7. so this may instruct us Mark. 13.37. that kept him from heat, and this may shelter us from danger.
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Let vs therfore confes our sins, not to man as the Papists bid vs, who are Curiosum genus hominum ad cognoscendam vitanialienam, desidiosum ad corrigendam suam.
Let us Therefore confess our Sins, not to man as the Papists bid us, who Are Curiosum genus hominum ad cognoscendam vitanialienam, desidiosum ad corrigendam suam.
It may teach vs to set a guard about our actions, & a watch about our lips with good Dauid, least we offend with our tongue. 3. It may teach vs to season all our actions with discretion,
It may teach us to Set a guard about our actions, & a watch about our lips with good David, lest we offend with our tongue. 3. It may teach us to season all our actions with discretion,
least at any time wee deale rashly as Saint Peter did, when he did cut off Malcus eare. 4. It may teach vs obedience, with Noah to prouide the Arke while the weather is calm:
lest At any time we deal rashly as Saint Peter did, when he did Cut off Malchus ear. 4. It may teach us Obedience, with Noah to provide the Ark while the weather is Cam:
Lastly, it may comfort vs who are Gods chosen, whose names are written in the booke of life, to thinke that the will of our maker, hath giuen all iudgement to our redeemer:
Lastly, it may Comfort us who Are God's chosen, whose names Are written in the book of life, to think that the will of our maker, hath given all judgement to our redeemer:
This made Policarpus, that hee would neuer by flattering, nor threatning be drawne from the feruice of his Sauiour, liuing he neuer did him hurt, and dying he beleeued glory.
This made Polycarp, that he would never by flattering, nor threatening be drawn from the feruice of his Saviour, living he never did him hurt, and dying he believed glory.
and with long weary waiting crie, Qamdiu domine, How long Lord iust and true? Come Lord Iesu to hasten thy Kingdome of glory, that we may the sooner meet the King of glory,
and with long weary waiting cry, Qamdiu domine, How long Lord just and true? Come Lord Iesu to hasten thy Kingdom of glory, that we may the sooner meet the King of glory,
and be carried among the Angels into the place of glory, there to enioy the crowne of glory, with all the companie of heauen, to sing glory to God on high.
and be carried among the Angels into the place of glory, there to enjoy the crown of glory, with all the company of heaven, to sing glory to God on high.
