2 Peter 3:3 (part 1 of 2)

THe maine scope of the Apostle, both in the latter part of the former Chapter, the beginning of this, and the connexion of both, is to cautionate his Converts of relapsing into those sinnes, from which they are redeemed by the knowledge of Iesus Christ. This strong Bulwarke or Skonce hee hath fortified against all the batterie of the world, and assaults of Satan, by many arguments: First, by discovering the policies and villanies of seducers, those fatall engines of Hell, set to bring backe Chap. 2.18. escaped soules, to the kingdome of darkenesse. Secondly, by the miserable coozenage of those that are perverted by them: who leaving the true Ver. 19. libertie, which they counted a bondage; doe fall into the true bondage, which they vainely count libertie: so of Gods servants, they become Satans slaves, and sinnes drudges. Thirdly, by the execrable event of this Apostacie; whereby they become besotted men, Ver. 20. &c. intangled birds, polluted beasts, incarnate Devils. Fourthly, Chap. 3.1. by redoubling his Epistles, to inculcate and drive this holy Naile of admonition into their mindes; that they may never forget the wretched estate from which they are delivered. Fifthly, Ver. 2. by way of encouragement, comforting them in the benefit of their happie progresse: wherein if they persevere with steddie faithfulnesse, their end shall be everlasting life. Sixthly, and lastly, by preventing a scandall, and removing a blocke, which the malicious spirit might lay in their wayes; Ver. 3. the Atheisticall impietie of many in the latter times: who both by their mouthes and manners, perswasions and examples, call Christianitie into question, and move a doubt, whether there be a God, or no. Nor doe they only dispute this by way of probleme; but are impudent and audacious in the negative, and labour to destroy all opinion of that Deitie in the world, which made both the world and them. This then being the maine Centre, the Pole, and cardinall Axletree whereon this place moves, I will in generall say a little of it.

What man hath so steddily trode on Gods earth, that he hath not stumbled; or stumbled, and not fallen: yea fallen, and hath not layne some space on the ground? With what a trembling heart may wee looke upon the miscarriages of some of Gods dearest servants? Noah and Lot by Wine, David and Samson by women, and Salomon worst of all. Who can doe other than yearne and feare, to see the wofull wracke of so rich and goodly a Vessell? Was not Salomon He, whose younger yeares God honoured with a message and stile of Love? To whom God twice appeared in a gracious Vision, renewing the covenant of his favour? Whom he singled out from all the generations of men, to be the founder of that glorious Temple; which was as clearely the type of Heaven, as himselfe was of Christ? Was not hee that deepe Sea of Wisedome, which God had ordained to send forth Rivers and Fountaines of all divine and humane knowledge, to all Nations, to all Ages? Was not hee one of those select Secretaries, whose hand it pleased the Almightie to employ in three pieces of the divine Monuments of sacred Scriptures? Yet even this Salomon fell into a soule defection. Which of us can hope to aspire unto his graces? Which of us can promise to secure our selves from his ruines? Wee fall, we fall, even to the lowest hell, if God doe not prevent us, if he doe not sustaine us. Psal. 119.116. Vphold mee according to thy Words that I may live: all our weaknesse is in our selves, all our strength in God. Let the Lord be strong in our weaknesse, that our weake knees may be ever steddy in his strength. If we fall from our God, as Mephibosheth from his nurse, wee presently grow lame. If these holy ones fell, wee have cause to looke to our standing.

Sinne hath a thousand tongues to plead for it, God hath lent mee a weake one to plead against it. Let us thinke thus, when wee are tempted to sinne; that we are now about to lose our God, to cast away all the hopes and comforts of another world, to rob our selves of all those sweet mercies we enjoyed; to thrust the Spirit out of doores, which cannot abide to dwell within the noisome stench of our sinnes; to locke our selves out of the gates of heaven; to open the gates of hell, and cast our selves downe headlong into that dungeon. Thus let feare teach us to repell temptations, but love more prevailingly. Have we found our God so gracious to us, that hee hath denied us nothing, either in earth or heaven: and shall wee not deny our owne lusts for his sake? Hath our deare Saviour bought our soules at such a price, and shall hee not have them? Was hee crucified for our sinnes, and shall wee by our sinnes crucifie him againe? Doe wee take his wages, and doe his enemy service? Was his bloud so little worth, that wee should tread it under our feet? Hath hee honoured us, that we should dishonour him? Is this the fruit of his beneficence, our thankfulnesse? Doth hee meane us blessednesse, and is this the way we take to come unto it? Hath he prepared heaven for us, and doe we thus prepare our selves for heaven? Is this the recompence of his love, to doe that which hee hates? If wee would make surer this remedy, let us looke upwards, backwards, inwards, forwards. First, upwards, at the omnipotent greatnesse, and infinite goodnesse of that God, in whose face we sinne. If wee could truely discerne the holinesse of his nature, the nature of his mercy; though there were no hell, no punishment, wee would not transgresse. Secondly, backwards, to the innumerable favours, wherewith he hath blessed, graced, honoured us: all which are so many bonds, that oblige us to obedience. Thirdly, inwards, to that noble calling wherewith he hath dignified us; the holy profession we have made of that calling, the eie of the world fixed upon that profession; the vow and covenant whereby we have confirmed it; the gratious beginnings of Gods Spirit in us, which by this present sinne we are about to extinguish. Fourthly, forwards, to the joy which will follow upon our forbearance: compare but the momentany and unpleasing delight of a sinne in doing, with that sweet peace of conscience and blessed expectation of glory, which wee preserve by avoiding it. If wee could thinke of all this in a temptation, we would fling defiance in the face of Satan; and refuse for the short pleasure of a filthy sinne, to lose all these happy and lasting comforts.

But alas, there bee many that sinne and live not, but there are none that live and sinne not. Our comfort is, wee have a constant God; Ioh. 13.1. who, whom hee loves, to the end hee loves. Mal. 3.6. I am the Lord, I change not; therefore yee sonnes of Iacob are not consumed. Psal. 89.33. My loving kindnesse will I not utterly take from him, nor suffer my faithfulnesse to faile. The fall of Salomon was a spectacle able to affright all the sonnes of men; yet not without some glimpse of comfort. Sensible grace might seeme to leave him, not finall mercy. In the desperate Winter, the sap was gone downe to the root, though it shewed not in the branches. Salomon removed; the Word of God removed not: vers. 34. My covenant will I not breake, nor alter the thing that is gone out of my lips. The Lords favour doth not depend upon mans obedience. If Salomon shall suffer his faithfulnesse to faile towards his God; God will not requite him with the failing of his faithfulnesse to Salomon. If Salomon breake his covenant with God, God will not breake his covenant with the father of Salomon, with the sonne of David. His correction is limited, he shall smart, he shall not perish. This is our onely tenure; The mercy of God endures for ever: his promise is Yea and Amen in Christ: and whiles wee change, his Word shall stand. This is that which gives strength to the languishing, comfort to the despairing, to the dying life. Whatsoever wee are, God will bee still himselfe; true to his Covenant, constant to his decree. The sinnes of his chosen can neither frustrate his Counsell, nor out-strip his mercy. Their offence hath gone before, their repentance shall follow after; not more slow than sure. Almost ten moneths doth David runne on impetuously in a way of his owne, rough and dangerous: at last the conscience of his sinne, and feare of judgement shall bring him on his knees; 2 Sam. 24.10. I have sinned greatly in that I have done. It is possible for a sinne not to bait onely, but to sojourne in the holiest soule: but though it sojourne there as a stranger, it shall not dwell there as an owner. The heart that shall bee saved, after some rovings of errour, will not bee long ere it returne home to it selfe; and fall out with that ill guide wherewith it was mis-led, and with it selfe for being mis-led. Now it is resolved into teares, and breaths forth nothing but sighes, and confessions, and deprecations. Salomon, of a wanton lover, shall become a grave Preacher of mortification; and quench those inordinate flames with the teares of his repentance. You might heare him sighing deepely betwixt every word of that his solemne penance, which he would needs enjoyne himselfe before all the world; Eccles. 12.13. I have sinned, and am weary of my vanities: Heare now the end of all, Feare God, and keepe his Commandements.

But as they that feare the Lord, will not from this mercy fetch matter of presumption; so if any doe presume, let them heare their correction. The justice of God is inseparable from his love: there bee rods for the backes of sinners, though they bee the children of his owne Fatherhood. All their devout penance cannot avoid temporall punishments; no child would bee whipped, if he might scape for crying. Nothing but love and peace sounded in the name of Salomon: nothing else was found in his raigne, while hee held in good termes with God. But when once hee fell foule with his Maker, all things began to bee troubled; and hee found many enemies. God that did put away Davids sinne, even his adultery clothed with murder, upon his penitence; did not yet forbeare to strike him; not onely in the death of a mis-begotten infant; but in the ruine of his children that neerer concerned him. When with great humiliation he sought for pardon of that needlesse muster; yet he hath but the choise of three terrible scourges, with which of them hee had rather to bleed. Hee shall have the favour of an election, not of a remission. God would have us make account that our peace ends with our innocence: the same sinne that sets debate betweene God and us, armes all creatures against us. It is pity wee should be at any quiet, while wee are fallen out with the God of peace. Sleepe payes no debts, but debt breakes many a sleepe. When the houshold-stuffe of a Merchant that dyed farre in debt, was set forth to sale; there was one that bought onely a pillow: because hee thought it had some rare vertue in it to get one asleepe; seeing hee could sleepe on it that ow’d so many debts. But if men bee deepe in arrerages with God, farre in his debt; and yet can sleepe and bee secure; God blesse mee from their bed or pillow. Psal. 132.4. Surely I will not goe up into my bed, nor give sleepe to mine eyes, untill I finde out a place for the Lord: yea, till the Lord finde a place in me. If the father bee angry with the sonne, no joy will downe with him: hee refuseth not onely his sport and pleasure, but even meat and sleepe, till he be reconciled. Onely then we can be merry, when God hath spoken peace to us in IESVS CHRIST.

Knowing this first, &c.] There be some that allow of the Prophets, not of the Apostles; as the blinded Iewes. Some sticke to the Apostles, and minde not the Prophets; as profane Libertines, that would have the benefit of the Gospell, but not bee tyed to the Law. Some deny neither the Prophets nor Apostles in word, but both in effect: while they preferre to them both their owne traditions and constitutions, as doe the Papists. There be other that deny all, reject all; which are the Atheists: upon whose discovery wee are now fallen.

Knowing this first; bee not ignorant of so infallible a truth. That there shall come; if none such yet appeare: they will bee manifest too soone. In the last dayes: all times have been evill, the last are the worst: some perhaps may antedate this terme, for the Apostles time was not free from Infidels. Scoffers; such as make a mocke of all religion and godlinesse, and labour to disgrace the worship of God with foule aspersions. Walking after their owne lusts: this is the end and scope of all their forced and forged imputations: they would put out the candle, that they might walke the more securely in the darke. The Word of Truth controles their vicious affections; therefore they, to maintaine those affections, controle the Word of Truth: but the truth shall confound them all.

In the former verse Saint Peter charged us with the mindefulnesse of the Prophets; now hee is become a Prophet himselfe, fore-telling future things that shall happen in the latter times. The parts of the Text are A Preparation; Knowing this first. Prediction; There shall come in the last dayes. Description; Scoffers, walking after their owne lusts.

In the Preparation we have to observe three things:

1. The carefulnesse of the Apostle to remove a scandall, that might trouble them in their way of integritie. If this be the way of truth, why is it not generally embraced? Why doe the great Polititians of the world, which have so deepe an insight into the nature of things, despise it? Why doe they expose it to contempt, if it were the infallible Rule of veritie? To cleare this Dilemma, to resolve this doubt; know this first, that such men shall come in the last times; it stands with Gods Ordinance: not a scoffe shall fall upon his Gospel, nor any mis-usage be done to his servants, without a Providence. It is his just will to befoole all those, that will be wise without him. Yea, therefore is it the more likely to be the truth, because the wits of the world dispute against it. Where shall you finde Tertullus, but fee’d and retained against Paul? If a stranger come, all the Dogges of the Towne will be barking at him. There is nothing causeth so much noise and wrangling, as the opposition of goodnesse.

Example is a cruell Tyrant, and commands Imitation. There is one artlesse perswasion, that prevailes more with the world, than all the places of reason: Thus did my fore-fathers: Thus doe the most: I am neither the first, nor the last. How many millions miscarrie upon this ground? Men commonly thinke that either safe or pardonable, for which they can plead a precedent. But they saile in a weake Bottome, that have no more warrant for their resolution; than the practice of others. The minde can never be steddy, while it stands upon others feete; nor untill it be settled upon such grounds of assurance, that it will rather lead than follow: till it can say with Ioshua; Whatsoever becomes of the world, Ioh. 24.15. I and my house will serve the Lord. Woe be to him, whom the scoffes of the world can flowt out of his faith. Say, the streame of the time doth runne against godlinesse, shall wee not swimme against the streame? You will reply, What can one man doe against a whole throng of wickednesse? Yet this good comes of an unprevailing resistance, that God forbeares to plague where he findes but a sprinkling of faith. As the celestiall bodies, which being carried about with the sway of the highest Sphere, yet creepe on their owne wayes: so let us continue the course of our owne holinesse, against the swinge of common corruptions. Thus shall we both deliver our owne soules, and helpe to with-hold judgement from others. The howting of the Owle stops not the singing of the Nightingale; nor doth the Eagle forbeare her flight, because there is a Raven in her way: the barking of the Dogge stayes not the shining of the Moone. Never let the taunts of Ismael make Isaac out of love with his inheritance.

2. Knowledge is needfull, not onely of the maine substance, but even of circumstances: there is no concerning matter whereof God would have us ignorant. The way of Salvation; that’s the best knowledge; that unum necessarium, without which we cannot be happy. Prov. 2.4. Seeke for it as for hid treasures. The Mine of God lies not within the teach of the first spade; wee must digge deepe to finde it. Mat. •.33. First seeke the Kingdome of Heaven; then refuse not temporall things. There be some things we would know for avoidance: Rom. 16.17. Marke them which cause divisions, and avoid them. It is a true saying, Knowledge is no burden: the more a man hath, the lesse he feeles the weight. That he wants, you may heare him confesse: you never heare him complaine of too much. He that sits downe with an imagined sufficiencie of knowledge, is not at all delivered from the mist of ignorance. The Pontificians flatter their people, as those Confederates of Corah did Israel; The Congregation is holy enough. The people are wise enough. But what, Do we look to be made wise by miracle? To have al knowledge inspired into us at once? Must not Moses be trained up in the wisdome of Egypt, and Paul in the Schoole of Gamaliel? It may be, we are but newly dedicated to the Lord, and God hath but begun with us, because we have yet but begun with him: we may not looke for sudden motions, and strange inspirations, without time, growth, and degrees. Scholars doe not shoot up in a night, like Mushromes: nor is their comming to knowledge like Cesars expedition to conquest; Veni, vidi, vici. Some early wits have presumed to wrest knowledge from their mother in a short space; as the prodigall sonne did wring his portion out of the hands of his father: much good might it doe them: and I would to God, that what they got by sudden and uncouth atchieving, they would not, as he did, waste it againe by riotous living. Shall they that never swet at their deskes, so quickely know enough to serve their turnes, that they should sit downe, and sing Plaudites, to their owne braines?

A little knowledge puffes up, much humbles. The famous wits of the time, that are the Gardens and Ornaments of secular learning, scorne to hang on the lips of a Priest for knowledge. Who can teach them? Preachers are but bungglers: they will scarce consult the Booke of God, except it be for niceties and criticismes. Daniel humbly went to the Lord for his Revelations: Augustin. Nunquid in sapientior Daniele? Are they wiser than Daniel? Proficiendo lego, legendo proficio: and yet he was no small Clarke that said so. Other men are faine to search the bowels of the earth for gold: they are strangely happy that finde it in the superficiall skinne. What, are they the heires of Salomon, and so have wisedome by entailement? Alas, he could not give this to his owne Sonne for a Legacie. Hee bequenched all his labour to him; yet he saith; Eccl. 2.19. Who can tell whether he shall bee a wise man, or a foole? As the greatest persons cannot give themselves children, so the wisest cannot give their children wisedome. He that reades the Story of Rehoboam shall finde that Salomons wit was not propagated. Many a foole hath had a wiser sonne than that wisest Father.

There is store of wit in the world, I dare not so much commend the plentie of wisedome: Iam. 3.17. This is pure, peaceable, gentle, &c. But the cavils of the age bewray, that men contend rather for credit, than for instruction: as wrangling gamesters shew they play for money, not for recreation. Pride is the fruit that no commonly growes on this Tree of knowledge. Thou thinkest thy selfe a knowing man, quicke in apprehension, present of invention, sound in judgement: praise God for this; thou wast not borne so. Another is neither wittie, nor intelligent, nor judicious; despise him not for this. God knowes whether thou thy selfe mayest not die so. Presumptuous knowledge may be overcome with distraction, and subtletie and in an apoplexie; yea, and beat out her owne braines. Common experience maketh it more than probable, that unlesse we be seasoned with grace, and understanding with sobrietie; a man may most miserably survive his owne wit, and out-live his owne understanding. Knowledge, onely for private satisfaction, is but a courtezan, more for pleasure, than for propagation. Yet God would have us know, and that both good and evill; not onely his friends, but even his very enemies; as here the scoffing Atheists. As himselfe hath Scientiam apprehensionis, whereby he knowes all and 〈◊〉 approbationis, whereby he onely 2 Tim. •.••. knowes his elect. So wee are to know both good and evill; both by the knowledge of distinction good onely by the knowledge of approbation.

But many refuse to know, because they would not be bound to doe they are meere Skeptickes, because they would not be practickes. They care not to examine which is the true Religion; that of Rome, or this of England; because they desire to be of neither the one, nor the other. So the slothfull unthrift heares, how one neighbour is troubled with preserving his young Lambes, another with plowing his grounds, weeding his Graine, inning his Harvest; how unseasonable showers crosse their hopes; therefore he applauds himselfe in his stupid sluggishnesse, and cryes, Well fare nothing once by the yeare. The indifferent worldling sees this man vexed for his zeale, that other hated for his knowledge; a third persecuted, martyred for the profession of his faith: and he sayes within himselfe, Well fare a quiet ignorance. So his body is but like a lumpe of scarce-moving earth, and his soule a standing puddle in the midst of it. He cares not to put any difference betweene the right and the wrong, betweene the suffers and the contemned: the holy and unholy are all one to him. Sed quia scire noluis quid sit distinguere, sentire cogetur quid sit distingui. Because they will not know what it is to distinguish, they shall be forced to feele what it is to be distinguished; when Christ shall put them on the left hand, among the Goates, with a Goe ye cursed. Mal. 3.18. Then shall ye discerne betweene the righteous and the wicked; betweene him that feareth God, and him that feareth him not. Alas for the common Religion of our times, which is scarce better than Socrates his uncertaintie: the people perish for want of knowledge; not that there is any lacke of Manna, but they will not gather it. Nesciunt, quia nescire cupiunt. I know there be some, that of evident truths make disputable Problemes; as, Whether Rome be the true Church, Whether God may be worshipped before Images, Whether the Sabbath be not a fit day to play and revell on, Whether the elect can finally fall from grace: shortly it will come to this, Whether the Scripture be Scripture; and, Whether there be a God, and Christ, or no. But woe to them that doubt, where God is plaine. 2 Thess. 1.8. The Lord shall come in flaming fire, taking vengeance on them that know not God, and obey not the Gospel of Iesus Christ. If flaming fire be their portion, that knew not God, and could not: how terrible shall be their vengeance, that might know him, and would not?

3. Wee must know this; that is granted: and then the place is assigned; wee must know it first. The Apostle doth not meane a priority of excellency, but of conveniency: not a primum, that is, Omni loco necessarium; sed hoc loco 〈◊〉 dissim••m. There bee farre greater and more noble objects of our knowledge, which he had formerly propounded, and presumes they had happily digested. But now hee comes to discover certaine spirits of contradiction, and chargeth them to take notice of this first; that such men shall be in the last dayes: when they may know when they meet them, by these qualities, as a Theefe is deserved by his markes. As a Traveller is premonished; there will Robbers and B••••lers lye in the way: lest they close in with you unsuspected, by these tokens you shall discerne them, and avoid them. If you there with profane beasts in the shapes of men, scoffing at all Religion, and giving themselves over to sensuality; you see nothing but what you did foresee. You know first there would bee such, and you see now there are such: it fals but out according to my prediction. Ioh. 16.4. Behold, I have told you before.

This then bee the Summe of it: Know this first, learne this lesson before you take out a new: when you have rehearsed this well I will read you another. There bee some that care not to know, and there bee some that care for nothing else but to know. 2 Tim. 3.7. Ever learning, and never able to come to the knowledge of the truth. Yea, ever knowing, but never comming to the practice of the truth. Like some sicke men that lye bed-rid, having their senses, memory and speech; but no faculty loco-motive, no power to stirre hand or foot. Or like changlings, ever sucking, never battering: or tedious Musitians, ever tuning, never playing. They would devoure ten Sermons a weeke, but digest not one rule or doctrine. Still they are calling for more lessons, not minding to learne this first. Hee was no common foole, that being somewhat fearefull of the water, when the King had him ride in further and deeper, for feare of soundring his Horse; answered him; Soft and faire, let him drinke up this first. Let those unnaturall appetites bee so served; that are calling for their afternoone-bevers, before they have concocted their dinners; Soft and faire, digest this first. Hoc primum scite, saith our Apostle: let us see some good proofe of that you have already heard, in your new lives: and then wee shall chearefully come to you with new lessons. Bee content to know first one thing, and then another; that by degrees you may come to the fulnesse of knowledge, and grow up to the measure of the stature of IESVS CHRIST.

Thus for the Preparation: the Prediction followes; wherein are two points. First, they shall come. Secondly, when they shall come; In the last dayes.

1. They shall come. Farre be it from us here, to touch God with the least aspersion of sinne. Shall any man enquire, how there can be such stirres, tumults, and garboiles in the world, when as God sits at the Helme? The question is hard, and being pressed too farre, may prove dangerous. Saint Augustine himselfe confesseth, That after it had racked and tortured him, to finde out the cause of evill, it turned him into a Manichean heretique. A modest and short answere is that of the Schoole. In particular administrations, a provident Ruler preventeth, what in him lyes, all inconveniences. But in the universall Government, it seemed best to the Divine wisedome to suffer some evill: not for want of power to hinder it, but out of his abundant goodnesse. If God did not permit some evill, wee should want much good: the good of his Iustice and Mercy, which shine forth both in his severe Iudgements, and gratious Indulgence. Goodnesse (without this) had not beene so illustrated; her opposite makes it more amiable. As out of the salt brackish Sea, sweete showers are exhaled: so from mans evill, the Almighty power hath drawne the comfortable deawes of grace in our Lord Iesus Christ. These deriders of religion cannot fetch in God as a Patron of their impiety: God shall fetch in them as unwilling instruments of his glory. They are not thus wicked because God foretold it: but therefore God foretold it, because they will bee thus wicked, that their wickednesse might not hurt his chosen.

As sinne is a punishment of sinne, it is a part of Iustice: the holy One of Israel doth not abhorre to use even the grossest sinnes to his owne iust purposes. Whiles our wils are free to our owne choice, his decrees are as necessary, as just. The house of Iudah would have fought against Israel for Rehoboam; but God forbad them; 1 King. 12.24. For this thing is from me, saith the Lord. Wee may observe, Ieroboam plot, the peoples insolence, the young mens mis-advise, the Princes unseasonable austerity; all disposed by the omnipotent providence to accomplish his just decree: hee had purposed it, what shall hinder it? All these might have done otherwise, for any sence that was offered to their wills: all would doe no otherwise, than if there had beene no preordination in Heaven. Israel had forsaken the Lord, and worshipped Ashtaroth, and Chemosh, and Milchom: God owes them a whipping: the frowardnesse of Rehoboam shall pay it there. Who would not have looked any whither for the cause of this evill, rather than to Heaven? yet the holy God challengeth it to himselfe, This thing is for me. But so, as neither their sinnes shall taint him, nor his decree justifie them. He will be magnified in his Wisedome and Iustice, whiles sinners wittingly perish in their follies. It shall double our guiltinesse, if wee place the necessity of our finding in Gods decree. The Philosophers servant being reproved for filching, excused himselfe, that it was his destiny to steale: but his master answered, so it was also his destiny to be hanged. Desperate wretches may talke thus now; it will bee no plea at the last audite, against a Goe ye cursed into Hell fire.

2. In the last daies.] There is much questioning, when these last daies bee. 2 Thess. 2.2. Saint Paul sayes it was not at hand: Saint 1 Pet. 4.7. Peter sayes, it is at hand. They are thus reconciled. Peter seemes to speake of ultimum tempus, and that is at hand. Paul of ultimum temporis, and that was not at hand. The end is at hand; but ultima periodus vel linea finis non instat: the last period and line of the end might not bee at hand. But how then is it called by Saint Iohn ultima horae, the last houre? Because there is no alteration to succeed it. In the former ages God still altered the condition of the Church: after the covenant made with Adam, it stood in the same state till Noah; then was the world drowned. After the reparation of it, so it continued to Abraham; then was there a renovation of this covenant. From Abraham to Moses, it remained a stranger in the world: then God setled it in the promised land. From Moses to David, it was governed by Captaines and Iudges; then God stated it in a Monarchy. Thus it abode untill the captivity: and againe (after that time of bondage expired) was restored to some glory. In the fulnesse of time God sent his owne Sonne: before it went through many changes and sundry conditions: one while it had onely the light of nature, then was it informed by the law written, now it is blessed and established with Grace. And this is ultimus status, novissimum tempus, the last state, because it shall not be followed with any renovations, or alterations: the condition of it by the grace of Christ shall endure to the end of the world: nor can wee looke for any change but one, which shall be at the universall dissolution of all things. Hebr. 10.26. There remaineth no more sacrifice for sinnes: lose this, and lose all; for he shall come no more to die, but at once to judge quicke and dead. Thus the time from Christs ascension to the worlds end, is called Dies extrema the last day; because it immediately (without any generall alteration) goes before it. The end in the Apostles time was not farre off; now it must be very neere: if that were ultima dies, this is, ultima hora: or if that were ultima hora, the last houre; this is ultimum hora, the last minute.

These being the last dayes, the last day of them must be at hand. Concerning that day, there are two errours in the world. First, curiosity of Criticks; and they aske, Quandò erit? When shall it bee? Secondly, security of sluggards; and they never ruminate of an Erit quando, whether it shall be at all. That is the excesse, and possesseth the wit: this is the defect, and disables the will. The former is of men over-wise, and they hasten the judgement: the other, of men too supine and carelesse, and they would slacken the judgement.

First, for the busie Inquirers; they bee such as refuse the plaine ground, to walke upon pinnacles. Like the Bethshemites, that were not content with seeing the Arke, Hierom. but they must see into the Arke, and so perish. Praterita ante mundum, & futura a post mundum, scire non possumus: media tantùm contemplamur. There bee some things which the wisedome of God desires to conceale; wherein unreverence is not more faultie than curiositie. Secret things to God, revealed things to us and our children. Iudg. 13.18. Why doest thou enquire my name, which is secret? sayes the Angel. In that Vision of theirs, the morall whereof was good, inquirie was made what became of Samsons soule. The answere was, It is a secret; that none might dare to destroy himselfe after his example: whose act was rather for wonder, than for imitation. What became of Salomons soule? It is a secret: that none might dare to fall from the light of knowledge, into the workes of darkenesse. What became of Origens soule? It is a secret: that none might presume to dally with the Scriptures, and make a shadow of a plaine Historie. What became of Trajans soule? It is a secret: that none might venture to doe all that Trajan did. Men may soone be too bold with hidden mysteries: hee that modestly lookes upon the Sunne, sees a glorious Torch, and receives a comfortable light: but hee that fixeth his eyes too earnestly upon it, is strucke blinde: and because hee will see more than he should, comes in the end to see nothing at all.

If we stand a moderate distance from the fire, it warmes and comforts us: if too neere, it will scorch and burne us. Our God is a consuming fire. Esa. 6.2. Every Seraphin had sixe wings, with two he covered his face, with two his feete, and with two he did flie. He covered his Face, keeping us from the secrets of Gods eternall predestination, in the Beginning: he covered his Feete, not disclosing when he will come to judge the world, in the End. Therefore Ne nos addamus inquirere, Aug. quod Deus non addidit dicere. Salomon tells us, that the lockes of the Spouse are curled, and his haires blacke as a Raven. The secrets of Gods providence are curled and intortled, wee cannot unfold them: his haire blacke, his wayes past finding out. Rom. 11.33. O the depth of the riches of his wisedome; how unsearchable are his judgements! As a man wading into the Sea, when he comes up to the necke, and feeles the water begin to heave him up, and that his feet faile him; he cryes, O the depth, and goes backe againe. Pauls last Doctrine (God hath concluded them all in unbeleefe, Ver. 32. &c.) was a secret enough to swallow up any created understanding: therefore he sets a barre against all further search; O the depth; not to be fadomed by any reach of man: We may sooner fetch mould from the Center of the earth, or dig through it to the Antipodes. His wayes are past finding out; a Metaphor taken from quicke-sented Hounds; who will be at a losse, when there is left neither tract, nor print, nor sent of the pursued Game. We may as well line out the way of a ship on the waves, or the walke of an arrow through the aire; as finde out the reserved wayes of God. Such is mans parvitie and nothingnesse, in comparison of his Maker.

Let us not dote about questions that are too high for us: wee may thinke it a wisedome, Saint Paul cals it a dotage. 1 Tim. 6.4.16. Though the Lord dwels in light: yet is it such a light as no man can attaine unto. Some are more busie to learne what and where Hell is, than the meanes how to escape it. Or, what God did before the world began, than what he will doe with them when the world is done. Or, whether we shall know one another in heaven, than to know that themselves have an Inheritance there. Or, whether Christ did locally descend into hell, in soule, or in power; not suspecting their owne waies of sinne which lead them thither. It is good to leave off learning, where God hath forborne teaching. Tutum est nescire quod tegitur: wee shall never bee condemned for being ignorant of that, which we are not bound to know. Let us neither have tongue to aske, nor eare to listen, nor braine to examine, where God hath no will to speake. Ioh. 4.11. This Well is deepe, and the Spirit hath not given us a bucket. Ne inquiras prohibitum, ne amittas concessum. It is not for you to know the times and seasons, which the Father hath put in his owne power. Content we our selves with Pauls knowledge, 1 Cor. 2.2. onely Iesus Christ, and him crucified.

Yet it is a wonder to see, how many desperate wits have adventured on the discovery of that, which God hath secreted: and how many insensate hearts have given credite to such Merlins Oracles, and prophecies out of hollow vaults. There is a Iudgement belonging to them, whereat they have just cause to tremble. 2 Thes. 2.11. Augustin. God shall send them strong delusion, that they shall beleeve a lie; that they all might bee damned who would not beleeve the truth. Aedificantur ad credenda fata, ut eorum cordafiunt fatua. If they will seeke to know more than they should, they shall know more than they would; even the heat of that unquenchable fire, whereof wisemen never desire to know more than by speculative meditation. In all ages there have been such drunken Prophets. 2 Thes. 2.2. In the Apostles time, there were such as would have fastened their dreames upon Paul. In Saint Augustines time there were some that determined the end of the world foure hundred yeeres after Christs Ascension: Quos omnes elusit ipsa temporis experientia: so that the latter daies have mocked their former dotage. Such have been their strange collections from divers mysticall numbers, in Daniel, and the Revelation; and from the observation of sevens. From Adam to Enoch, in the succession of persons, and then Enoch was translated: from Enoch to Elias, in the succession of ages, and then was Elias taken up: therefore in the seventh thousand yeeres (they inferre) all bodies shall rise. Others gather no lesse from the proportion of the three states of the Church; Millia inane duo, duo lex, duo millia Christus: two thousand yeeres Nature: two thousand yeeres the Law: and two thousand yeeres Christ. But they were deceived in their just computation: and he that could not keepe number for the time past, we will never take his reckoning for the time to come. Againe, there bee some that acknowledge, that neither the day nor the houre can be knowne; because Christ expressely saith so: therefore (for evasion) they attempt onely to finde out the yeere. But most absurdly: for if the last day be unknowne, then the day before the last, and the weeke before that day, and the yeere which containes that weeke, and the age which containes that yeere. But as Saint Civit. Dei. Lib. 18. Cap. 53. Augustine saith; That one Text in the first of the Act. 1.7. Ecclus. 3.22. De Orig. Err. Acts, hath bred the Gout in the fingers of all our Pythagorean Count-casters. Saint Bernard better approves an humble ignorance, that confesseth, but presumes not: than a brawling knowledge, that presumeth, but understands not. And Lactantius saith, that the vulgar are not seldome the wiser, because they are no wiser than they should be: light footing makes the better speed in so deepe a sand.

Paul was wrapt up to the third heaven, and heard unspeakable words: not a word of the last day. The Angels know much, by the excellency of their nature, and neerenesse to the Deity: they know not that. Iohn was the beloved Disciple, hee leaned on Christs bosome, wrote a whole Booke of Revelations: hee revealed not that Day to us, nor was it revealed to him. Salomon by his miraculous wisedome, spake three thousand proverbes; not one that told us this: a thousand and five songs, yet hee never sang of this; otherwise than in this harmony; Eccles. 3.1. There is an appointed time for all things: or thus, Eccles. 12.14. God shall bring every worke unto judgement. Yea, for ever to frustrate and prevent all hope of mans attaining to this secret; Mark. 13.32. Neither man, nor Angels know that day, nor the Sonne himselfe; but the Father. Not because hee could not, but because hee would not know it: Bern. Ne illam molestiùs feramus ignorantiam, qua nobis cum Angelis & Christo communis est. The comming of our Christ, is the Kingdome of our Christ; and Luk. 17.20. this commeth not with observation. Hee was the expectation of nations: his first comming was long looked for; yet the day not precisely knowne. He promised to send the holy Ghost; yet his Apostles knew not the day when; but were commanded to abide at Ierusalem, Luk 24.49. till they were endued with power from on High: they must tarry the good houre. Much lesse is the terme of his last comming notified to any sonne of man. Let all our care be to finde Christ in our hearts, before wee see him in the clouds. It was wittily said of Thales, who gazing on the starres, fell into the water; That if he had looked into the water, he might have seene the starres: but looking up to the starres, he could not see the water. While we elevate our curious mindes to finde out that abstruse mystery, whereof there is no record but in Gods owne bosome, and thus have our eyes busied above; wee cannot see the state of our conscience here below: let us looke downe to the booke of our conscience, and there wee shall read the necessity of Christs comming to Iudgement. 1 Ioh. 3.20. For if our heart condemne us, God is greater. He was a famous warriour, that if his owne Sonne asked him, when hee would remove his campe, would onely answer, that he should have notice by the sound of the Trumpet. God hath given us all a sufficient testimony of his future comming; Because he hath appointed a day wherein he will judge the world in righteousnesse, by that man whom he hath ordained. If his owne deare children shall aske him farther, hee refers them to the sound of the last Trumpet: Rev. 6.11. They must wait till those dayes be fulfilled: this is all their answer.

Next for the secure neglecters of this day; this is the maine sinne of the times. In the last dayes wee live, and yet on the last day wee doe not meditate. The former are so impudent as to point out illum diem: but the most are so impudent as to point out nullum diem: so the last day fals on them, while their first and last and all their sinnes are found in them. Wee have such Scoffers as say, Non est finis: Scribarum pennae mendaces: that all Gods threatnings are but terricalamenta nutricum: the last fire but an ignis fatuus, and brutum fulmen. Thus the Lords forbearance hath beene made but the fewell of their presumption. The former were too curious, these are too carelesse. First, to convince those, God hath hid the day of Iesus, as hee did the body of Moses; that they may fight among themselves with their own distractions. So that the Poles are not farther asunder, than the opinions of these Calculators. Other times have been expressed; as foure hundred yeeres, seventy two weekes: but the determinations of this time are dull incantations to flesh and bloud. The eye of neither Eagle nor Kite, Man nor Angell can looke into it: Quomodò pectoris angustiae comprehendent vias Domini? Secondly, these other would have no end at all; or such an one as is farre enough off. These wee tell, It comes; and that as the Scripture ever speakes of it; with celerity. Heb. 10.7. Yet a little while, and he that commeth will not tarry. Rev. 22.12. Behold, I come quickly. They that put farre away the evill day, shall finde it neerer than they were aware of. Let them feare, that lye folded in the bands of a long night, lest they never see day, but the last day, and that be the beginning of their eternall night. Cant. 3.8. Every man hath his sword upon his thigh, because of feare in the night. Let our armour and spirituall furniture bee ever ready, propter pavores nocturnos. Doubtlesse it is neere, wee even see it, heare it, handle it: Ecce in nubibus: his chariot is made ready.

Of these latter dayes, one must bee the last of all; Ex his extremis diebus una est extrema dies. 1 Thes. 5.27. That Epistle which Saint Paul so earnestly charged to bee read unto all, contained especiall exhortation to provide our selves against the last day. 1 Pet. 4.7. The end of all things is at hand: in which words wee see, first, at end. Secondly, and end of all things. Thirdly, an end of all things at hand. An extremity, an universality, and a vicinity. An end; this implies a beginning, proceeding, and declination. Medium aequaliter distat ab extremis. The worlds eternity was a brainelesse dotage of some Philosophy. An end there shall bee, but Qualis? There is [Finis] consumem; so the earth with her workes shall bee burnt [up] : and [Finis consummans]; so the creatures shall bee restored to their originall beauty and integrity. [Finis deficiens]; The end of all flesh is come. Gen. 6.13. and Finis [perficiens]; There shall bee a new heaven and a new earth wherein dwels righteousnessse. Finis dissolvens, that shall destroy all the vaine workes of men: and Finis [absolvens], that shall crowne all righteous deeds. The ungodly shall finde it a destructive end; spoiling their labours, ceasing their pleasures; but beginning their endlesse torments : they shall dye, and not dye; as Moses his bush burned and wasted not. Death shall feede on them, as a Vulture on Carrion, and not be satisfied. Quàm miserum est mortem optare, & non posse mori? This is a fearefull end; the miserable beginning of that which shall never end. Phil. 3.19. Their end is damnation, and that damnation is without end. The righteous have a perfective end; Psal. 37.37. Behold the just, the end of that man is peace.

There is one universall end, and last day to all; and this cannot bee farre off. If you aske for the precedent signes, they may bee reduced to fixe, and called thus; a Drumme, a Trumpet, a Famine, a Floud, a Comet, and a new Troope.

1. The Drumme beates up Warres and Massacres, Plagues and Pestilences: And how doe the bloudie prints of all these sticke upon the breast of the world? This Drumme hath beaten too lowd; abroad in Warre, at home in Pestilence: The God of peace and mercie unbrace it, and make it quiet, to our comfort.

2. The Trumpet, is the preaching of the Gospel: This hath not onely beene heard in Sion, long blowne in the Church of God; not onely set to the walls of Iericho and Babylon, Rome hath not beene free from the sound of it: but it even hath reached the eares of Paganisme; and with the shrill noise proclaimed to them either Peace or Warre, from Iesus Christ.

3. The Famine, is the generall decay of all the fruits of goodnesse: the Vine casts her Grapes, the Earth starves her Trees, the Corne is blasted, the Olives are rotten: I meane all this in a spirituall sense. Religion loseth her honour, for want of good workes; the children of pietie are become abortive; there is much faith, and little faithfulnesse; abundance of love, and not a sparke of charitie. When we looke for those holy fruits of the Spirit, Gal. 5.22. Love, faith, meekenesse, temperance, &c. alas, we must crie out, Famine, Famine.

4. The Floud, is the mightie torrent and inundation of iniquitie; which hath so over-runne the face of the earth, that the holy Ghost, that most sacred Dove, Gen. 8.9. findes not a place where to set his foote. 2 Tim. 3.1. In the last dayes perillous times shall come: for men shall be lovers of themselves, covetous, boasters, proud, blasphemers, truce-breakers, false accusers, incontinent, fierce, traitors, &c. Oh what a Deluge is here? Good men are like the gleanings of the Vintage, here and there a Grape; farre more precious than Gold.

5. The Comet, is that Prodigie of the Christian world, Antichrist in the Seat of Christ: whom the Iesuites direct us to seeke, in the Tribe of Dan. And herein they are like those birds, that commonly draw us away from their nests, by their fluttering and noise, for the safetie of their young. When they point us to Dan, they cry as the Lapwings, Here ‘tis, Here ‘tis; that wee might not seeke it where indeed it is, even at Rome. That Antichrist is come, the horride Treasons, Murders, Massacres, that rage under his Warrant, are too lowd and demonstrative arguments.

6. The new Troope, or Band, that shall come into the Church militant, are the elected Iewes; whom God, after so long obduracie, shall call home to Iesus Christ. Some thinke, that their reparation shall begin with our ruine, as with their ruine began our conversion: that as few of the Iewes beleeved, when the Gentiles came in; so few of the Gentiles shall beleeve, when the Iewes returne. Indeed the goodnesse of the Gentiles much faileth, and their state is like a Vessell running at the Tilt, at a low ebbe. But why should we so understand that of Paul: Rom. 11.25. Blindnesse is in part happened to Israel, untill the fulnesse of the Gentiles he come in? Why should not rather the conversion of the Iewes adde riches to the fulnesse of the Gentiles?

From all this we may gather, that so deepe are we fallen into the latter end of these last dayes, that (for ought we know) before we depart from this place, we may looke for the last fire to flash in our faces. We are they, 1 Cor. 10.11. upon whom the ends of the world are come. Oh that as they are Termini aetatum, so they were also Termini iniquitatum: that we might see an end of these things, before we see an end of all things. Psal. 102.26. The Heavens waxe old as a garment: it is even time for them to have a new Sute. As this little world, Man; so that great Man, the world, hath his childhood in Adam, his youth in Abraham, his middle age in Salomon, his declining in the time of Christ; and now his old age and last dayes in this decrepite proximitie of death and expiration.

1. An old man decayes in his senses: so the eyes of the World waxe dimme, like Isaacs, and cannot distinguish betwixt Iacob and Esau, Eccl. 12. betweene the righteous and unrighteous: hereby it acquitteth the guiltie, and condemneth the innocent; both equall abominations to the Lord. His eares are thicke of hearing, deafe to all holy counsailes: the Word of the Gospel knockes at those doores, and findes none or very cold entertainment.

2. An old man decayes in his members: so the World hath Palsie-hands, the keepers of the house tremble; fingers so gowtie, that hee cannot distribute the almes of charitie. Hee hath weake and feeble knees, not able to stand under the weight of Gods Precepts: The very Grashopper is a burden, the lightest Commandement held insupportable. His grinders faile, and cannot chewe that heavenly foode: His feete double under him, when hee should walke in the way of godlinesse. His Almond-tree flourisheth, a Snow is upon his head: as our Saviour said of the fields, Albae ad messem; yea, even Siccae ad ignem. The Pitcher is broken at the Fountaine, and the Wheele at the Cisterne: hee cannot draw the Water of Life, whether from the Deepes or Shallowes. Onely his tongue is live and nimble; you may heare him tumble out Oathes as fast as wordes, though he be dumbe in the praises of thankefulnesse. Now if wee see a man, whose Lights grow dimme, his face furrowed with wrinkles; either white haires, or in stead of them, baldnesse; unactive and bedrid limbes; wee say, his living date is done: No lesse be these the last dayes of the superannuated World.

3. An old man is full of Coughes and Catarres; sensible of, and subject to the least Colds. What finde wee in the World, but salt rheumes and malignant humors of hatred and envie; the choler of unbridled rage, the adust melancholy of selfe-love; symptomes of an unhappie dotage?

4. An old man is wayward and pettish; nothing can please him: the World is so full of morositie and frowardnesse, that it is neither well full nor fasting. Prosperitie makes it dissolute; crosses, desperate: it is ever querulous, contented never.

5. Old age is Curvata, crooked: so the World is groveling; and hath changed naturall erection, to an unnaturall minding of earthly things. Still the older, the more covetous: the fewer dayes it hath to live, the more it provides for. Psal. 49.11. Ver. 12. Their inward thought is, that their houses shall continue for ever: but they abide not, yea, even perish as the beasts. They victuall themselves for a yeare, and their journey is done in an houre.

6. Old age is Verbosa & mendax; talkative, and lying: two Birds that commonly flie out of one Nest; Multiloquus, vaniloquus. The World promiseth wonders; Content, and Riches: but it performes Vanities, Discontent, and Wretchednesse; yet lookes to be beleeved.

7. Old age is Lassa & pigra; wearie, and lazie: like a Traveller, that longs to be at his journeyes end. The materiall things of the World hasten to their Center and last period: the whole creature grones to be at rest.

8. Old age is Effaeta, exhausta: the Spirits are spent. The World is readie to say as Sarah: Shall I beare a child now I am old? It beares few of those lively fruites of Pietie, and Charitie, and Fidelitie, that it did in former times.

9. Old age is frigescens, because exanguis: an old man through the wasting of his blood growes cold: that nature requires helping by an accidentall heat. The zeale of the world is so cold, the fire of the Temple so spent to a sparke, that for want of fewell and blowing, it is almost out. Much adventitious warmth must be put to it, to keepe life in it: as a young virgine was laid by the side of blood-spent David.

10. Old age is somniculosa, drousie and prone unto sleepe. The world hath laid it selfe downe in the cradle of security; the Divell sets his spirits to rocke it asleepe, and thus it is possessed with a quiet slumber.

Thus are wee fallen into the depth of Winter: the Spring is past, the Summer hath had her season, Autumne hath spent her fruits, and now Winter hath shaken downe the very leaves, and left us nothing but naked, bare, and barren trees. The last moneth of the great yeere of the world is come upon us; wee are deepe in December: these last dayes be all Saint Lucies dayes; short, foule, and dirty. Crampes and convulsions stupifie the nerves of the world, pale coldnesse sits on our faces, the pangs of death gnaw our heart-strings: the good Angels that visite us, see nothing but signes of departure in all our carriages. O that, as dying men have commonly a little reviving before their ends; (as the wasted candle gives a bright glare at the going out) which they call a lightning against death: so we could a little recover our selves, and give forth some comfortable beame, some cleere testimony of grace, before we goe hence. So shall our last day bee our best day; ultimum, optimum: and as it puts an end to all the dayes and nights of measurable, miserable time: so it shall beginne that day which neither admits of night nor time: even the eternall day, enlightned with the Sunne of righteousnesse, and glorious presence of our blessed God.

It can bee no great wonder, that such profane sinners should bee found in the fag end of the world: which is like a false bottome when it comes to bee unwound; worst at last. Infelix morbus, Senectus; as Bellarmine called that age wherein Ecclesiasticall Writers were so scant, In felix seculum. Much more unblest are these last dayes, where blessed deeds are so geason: where the enemies of Christ dare shew their heads, and ex professo fight against him. Therefore let me a little farther paralell these last dayes of the world, with the last dayes of a man.

11. An old man fetcheth his breath thicke and short, especially when sicknesse addes to the decay of nature: so that death sits often like a churle at the doore of his lips, and keepes in his words: or like a covetous Executor, that grudgeth a man the disposing of his owne goods. O how short bee the fits of goodnesse? How small a space doe good motions, the breathing of Gods holy Spirit in us, tarry with us? They may bait at our doores, they keepe no residence in our hearts. Wee have some transient ejaculations, which with a short-winded devotion wee utter (or rather mutter) to God. But our lusts doe so haunt us, and call us off from these holy thoughts, that wee may complaine with Iob; Iob 7.19. they will not give us leave to swallow downe our spittle.

12. In old age, especially when it surpriseth a foule and surfeited body, all the corrupt humours gather downe to the feet: the heart, and those more noble parts drive them backe to the extremes: and because the feet are lowest, nature repels corruption thither; and not seldome it issueth there: or if not, it wrackes them with Gout, Dropsie, and such torments. These last dayes bee the feet of the world, whereunto all the vicious customes of former ages are gathered: as the kennels of a city run to the common Sewer. Ignorance was predominant in one age, Idolatry in another, Hypocrisie in a third, Sacriledge, Oppression, Fraud in another: these mischiefes then had their times to raigne single. Now, like so many land-flouds from the mountaines, they meet in one chanell, and make a torrent of united wickednesse, in these lower and latter dayes. Thus after the Golden Head, the shoulders of Silver; the Brassen ribs, and Iron-legs, these last are the feet of Clay, the basest and most rude materiall of all. Thus are wee the grounds, the dregs, and lees of the vessell: the dust in the bottome of the mow; the drosse and refuse of former ages, that licke up their vomite: decking our selves with those iniquities as the ornaments of our pride, whereof our forefathers made a sicke acknowledgement with remorse and shame.

13. Dying men are fumbling of the clothes, and plucking the coverings to them: as if they would prevent the hand of charity, and winde up their owne almost breathlesse carcases. Men of the world, in these dayes so sicke of avarice, scrath together all within the reach of their fingers. No fish must escape their draw-net, no water passe by their mill: as if like Behemoth, they would drinke up Iordan: and as the flying Iewes swallowed their Gold into their [guts], for which they were ripped up by the Romans: so they seeke to devoure the world, as if their heires should never finde it but in their excrements. Wee see men encroach upon liberties, hedge in monopolies, enclose commons, multiply barnes and granars, joyne houses, engrosse commodities: alas, they are dying soules, Lodices & stragula trahentes, plucking up the blankets and coverlets about them; and giving up the ghost, as they had long before given up the holy Ghost. Luk. 12.20. Thou foole, saith God: they lived wise in their owne conceits, they shall die apparant fooles,

14. Dying men are troubled with fantasies; full of melancholy dreames, and sollicitous imaginations. So these last dayes of the world are fraught with errours: a thousand peevish opinions crawle out like vermine from putrified braines: strange wormes are bred in old dunghils. These pester the world, disquiet the peace of the Church, and inveigle weake capacities; Problemmata delirantium. Doe wee wonder that these uncoth singularities transport multitudes? Alas, these are the last dayes; the braines of the world are crack’d; it labours of extreme dotake: and among fooles, the Haberdashers shop of trifles hath the most customers. This is the cause of hatching so many new devises, strange tenents and paradoxes, raising mutinies in Religion: the world is braine-sicke, fantasticall, fanaticall; setting up factious opinions, as fast as Salomons wives did their groves: which I forbeare the naming, for feare of teaching. Men love any thing better than sobriety of Iudgement; which shewes that the world hath but few minutes to live.

15. Lastly, an old man comes backe againe to a childe: semel senex, bis puer. The world is so old, that it goes upon crutches; as a childe cannot goe but by the hand of a Nurse. The understanding and memory of it is so decayed, that it even ceaseth to know, what in the childhood it began to learne. Such is the old ages infirmity, that it is come round to infancy. Mundus quando senex, incipit esse [puer]. Not as it is with the materiall world, whose old age is blessed with an annuall reparation: that when the Winter hath deaded all, all are againe restored by the chearefull Spring. It is not so in the mysticall world; but [Senescens] mundus est evanescens mundus: a child indeed it is; as pratling as a childe, as ignorant as a childe, as feeble as a childe, as wanton as a childe; but farre from being as innocent as a childe. For levity and vanity, it is altogether childish. An infant is made to grow up to man: but for man to grow downe againe to infant, is unnaturally preposterous. The Seminale principium is for the creature: the seed is made for the tree: the childe, not to remaine so, but to bee a man. The Oke doth not grow backe to a young sprout, nor the Oxe to the Calfe: alas, that man should degenerate and ungraduate himselfe to a childe, Seneca cals childrens workes nugae, mens negotiia: if wee shall set our mindes on puerile toyes, what is this but to evirate our selves? For Magistrates not to heare, but whom they list, and when they list; this is to play boyes trickes. When a King, Demetrius of Macedon; answered a petitioner, a poore woman, that hee had no leasure; shee boldly replyed, Why then give over to bee King. Wee need not sticke to tell an unhearing Magistrate more; Give over to bee a Magistrate, yea give over to be a man. If men long for toyes, set their delights upon vanities, vexe (as children cry) when they may not have their wils, spend their bodies before they get information to their soules, as children slubber out their bookes before they have learned their lessons; worship puppets and painted images, as children play with babies; what bee all these, and the like, but playing of boyes trickes? Thus Psal. 148.12. Old men and children; the Psalmist puts them both in a forme.

All these arguments prove the world to bee exceeding old, and drawing on, even neere the last gaspe. Quod antiquatur & senescit, prope interitum est; Heb. 8.•. That which decaieth and old, is ready to vanish away. Let us fall from it, before it fall upon us; and bee but so wise as Spiders, to forsake a rotten house: not by going out of the world; but by driving the world out of us. I have beene prolix in this point; yet desire not to part from it without some considerable and appliable uses.

First, though this bee not the last day, it may be thy last day. The world cannot last long, yet thou may’st prevent the world. Strong bodies hold out many fits, yet at last yeeld to the necessity of nature. Weake constitutions are dissolved with a little sicknesse, as a childes paper-house is with a puffe of winde. If our life be wrapped up with the world, it must needs bee momentany. Heaven and earth are of a strenuous composition, compact together with more powerfull sinewes and ligaments: so that they have held up their heads through many passages and destructions of mortality: otherwise when the Sonne of God suffered, it would have broke their hearts. Our bodies are made of elements, weake and fluid principles; and therefore sooner resolved to their first materials. Flowers have but their moneths, when Okes and Cedars stand many yeeres. Nothing but extreme and supernaturall fire shall bee the death of the world: Water, Aire, Earth, a Thorne, a Vapour, any thing is able to dispatch us. If we be not bound up in the bundle of a better life, we are vaine wretches.

Remember therefore, The end is neere, thy end is neerer. Whether the end of this day shall not bee the end of all thy dayes, thou hast no assurance. Psal. 95.7. To day heare his voice: bee sure to repent one day before thy last day: and hereof thou canst not sure, unlesse thou repentest this day. Let us thinke, if the Iudge were now comming in the clouds, in what case wee were to meet him. Perhaps wee are wrapp’d up in a cloud too; a cloud of darke ignorance, and blinde security: let us know that this cloud will dissolve ours, and lay us open with lla our sins to the view of men and Angels. It is time to repent, and make even our reckoning: which wee can no wayes doe, but by transferring all our reckonings and upon debts Christ. As Alcibiades told Pericles, when he was troubled with studying how to give his accounts; that if he would be ruled by him, he should rather study how to give no account at all. The Lord graciously cals us to cast our burden upon him: Christ adviseth us to lay all our reckonings, arrerages, and debts upon his score; promising to discharge them to a penny with his treasure of merits; the onely coine that is currant in the Exchequer of Gods justice. If by faith wee have borne them thither, and given up our selves, body and soule, to him for security, wee need not feare. The Iudge will never condemne us for that debt, which himselfe hath undertaken to pay. Lord heere is our hope and confidence; Thou wilt not finde those guilty, for whom thine owne person suffered the penalty: nor punish the sinnes thou hast remitted: nor cast away the soules thou hast redeemed.

To others it shall bee a blacke day; alas, What shall they doe in the day of visitation? Esa. 10.3. To whom will they flie for helpe, and where will they leave their glory? when they shall peepe out of the grave, and see the world on fire; and have lost all interest in the Iudge. Why doe men neglect the meanes of reconciliation? Mat. 5.25. Agree with thine adversarie quickly: if thy sinne hath made God thine adversarie, goe quickly, delay no time to recover his friendship: Numb. 16.46. Take thy Incense quickly, saith Moses to Aaron, and make atonement for the people. Quickly fall to thy prayers; put that Incense in the Censor of Iesus, entreat him to entreat God for thee, and to make a blessed atonement betweene you. As our owne last day leaves us, the worlds last day shall finde us; wee are presented above, as wee went forth below. Oh then judge wee our selves, that wee be not judged. Volo vul•ui irae praesentari judicatus, non judicandus. Our Passing-Bell, and the Archangels Trumpe, have both one voice: for God will reverse no particular judgement. If the former give a heavie and dolefull Knell for us here, that lowder Instrument shall keepe the same Note hereafter. But if the one sound comfort at our last houre in this world, the other shall sound joy at the last houre of the world.

Secondly, if the world be readie to end, why doe men covet, as if it were but now to begin? Peribundus mundus, & tu mundana quaeris? Who would plant or build upon that ground, which is troubled with earthquakes, or sure suddenly to sinke? God chargeth us first to seeke the Kingdome of Heaven, Mat. 6.33. and then earthly things shall finde us, unsought. But foolish Nature takes a false methode: shee first seekes the world; and if shee light upon God by the way, it is more than shee thought on, desired, cared for. How deservedly doe they faile of both, that sought neither aright? Many had beene great, if they had cared to be good: but because they willed not what they ought, they are crossed in what they would. If Salomon had made Riches his first suite, he might have beene poore and foolish: but asking Wisdome, as the principall, Wealth came in for interest: because he chose well, he received what he asked not. Such is the bountie and fidelitie of God; to them that aske the best, hee gives all. Earth shall waite upon them, that attend upon Heaven. Happie is hee that affords the best services of the world, but the lesse halfe of himselfe; while the greater and better part is better bestowed.

I doe not wish men to abandon themselves to wilfull beggerie, because of the last dayes proximitie; or not to repaire the house, because their time in it is so short. For worldly things, wee may use them, without loving them; and distinguish betwixt a Stoicall dulnesse, and a Christian contempt: There is difference betweene making the world a god, and a slave. This latter is the respect it deserves; and they are fooles that give it veneration. But rich men thinke, the onely reason why Preachers love not the world, is because the world loves not them: That shee shewes us onely her heeles, not her amiable face: That wee have nothing but her refuse; her best jewels shee keepes for her Sweet-hearts. Yet a beggar may looke upon a Lordship; and wee may see those heapes of Gold, whereof never one peece shall bee ours. Wee know what others dote on, and wonder at their madnesse; that they should fixe their hearts on that which is not fixed it selfe, and build their happinesse upon a rolling stone. I denie not, but God hath given some abundance of riches, and more grace: and to those, to whom hee hath beene so liberall, he will be more munificent, for he will give them also glory. While they looke up to their future hopes, they esteeme but meanely of their present fortunes, and count them scarce a taste of that full Cuppe. Militant Saints are sometimes (besides their Inheritance above) granted faire Possessions below: yet they value not this with the other. Here they command a little pittance of mould; great to us, little to the whole: there the immense Heaven shall be theirs. Here they command as subjects, there they shall reigne as Kings. Here they are gracious among men, there they shall be glorious among the Angels. Here, together with their honour and affluence, they want not crosses and envie; above there is nothing but noble peace, and pleasant eternitie. Here they have some short joyes; there they are both perfect, and everlasting. Here they are strangers; there, at home. Here Satan tempts them, and men vexe them; there, Saints and Angels shall sing with them, and the glory of God shall satisfie them. In a word, they are onely blessed here, for that they shall be blessed hereafter.