Lectures Upon the Epistles to the Thessalonians, Part 1 · Lecture 19
THE XIX LECTVRE VPONUPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS.
1. THESSA, CHAP. 5. verſ. 1. 2. 3.
1 But of the tymes and ſeaſons, brethren, ye hauehave no neede that I vvrite vntounto you.
2 For ye your ſelues knovve perfectly, that the day of the Lord ſhall come, euen as a thiefe in the night.
3 For vvhen they ſhall ſay, Peace, and ſafetie, then ſhall come vponupon them ſudden destruction, as the trauaile vponupon a vvoman vvith childe, and they ſhall not eſcape.
IN the text immediatlie going before ye hauehave heard (brethren) of the comming of the Lord Ieſus, the Iudge of the world in that day appointed, to judge the quicke and the dead: Of the reſurrection of the dead eſpecially of the choſen that ſhal be dead before that day: of the changing of them that ſhall be found liuing that day by vertue of the reſurrection of Chriſt, and of the lyfe, glorie, and joy that they ſhall enjoy after they are reſt vp in the clouds. They ſhall be with him for euer.
Now to come to this text we hauehave in hand. The Theſſalonians hearing and vnderſtanding that the Lord will come from heauen, Ieſus will come and judge the world, might hauehave moued the queſtion to the Apoſtle, about the tyme of his comming: when he will come? what yeer, what day, what houre, what time generally ſhall we looke for him? The Apoſtle meetes this, and anſwers, It is not needfull, brethrer, that I vvrit vntounto you of the times and ſeaſons: for ye yourſelues knovv perfectly that the comming of the Lord ſhall be as a th…efe in the night. And therefore, why ſhould I goe calculat dayes and yeeres to you? ſeeing that the Lord ſhall come at vnwares, and on a ſuddainty: the world ſhal not wit vntil he come. And he proues this in the next verſe from the effect of his comming. They who ſhall be found in a deadlie ſecuritie ſleeping, they ſhall be ſtriken ſodainly: For vvhen they ſhall ſay, Peace and ſafetie, then ſhall come vponupon them ſodaine deſtruction, as the trauaile vponupon a vvoman vvith chylde, and they ſhall not eſcape. And vponupon that followes an exhortation to vigilance. Now to come to the words of the text, I need not vvrit to you, ſaies the Apoſtle, concerning times and ſeaſons. It is not needfull (would he ſay) it is not expedient, it is not profitable to you, yea more it pertaines not to you to know it. As the Lord ſaies Act. 1. 7. when the Diſciples a litle before his aſcenſion was curious to know the times, he ſaies, It is not expedient to you to knovv the tymes and the ſeaſons the Lord hes in his … By times is meant, all times leſſe or more, whether it be the time of an houre, a day, a weeke, yeere, or any greater tyme. It pertaines not to you to knowe anie tyme of Chriſtes comming, yea to knowe in what age of the worlde, let be, the monethmonth, weeke, yeere, or day it ſhall be. It pertaines not to you to knowe any definite or certaine tyme. The next word is …. It meanes a more ſtrait and particular tyme when things commes to paſſe according to the Lords preſeryued tyme, in his counſell the artickle of tyme God hes appointed to it. There is nothing the Lord hes appointed, but it ſhall f…ll out in that ſame moment and artickle of tyme. Now would ye know what meanes theſe ſeaſons? I vnderſtand by them▪ the morning, noontide, euening. In the 1. chap. Act. It is not for you (ſaies Chriſt) to knovv tymes and ſeaſons, vvhichwhich the Lord …es put in his ovvn povvers. Ye ſhould not know the time of his comming, whether he come in the morning, euen tyde, midnight or cock-…w▪ So the anſwere the Apoſtle makes, is, ye ſhould not be curious about the time of Chriſts comming▪ asking for daies, weeks, months, yeers, it is not for you to know this.
Now to marke ſomething, for I vvill not goe deeplie in this matter. We learne of the text immediatly going before. There is nothing vnderunder the Sunne more ſure not this, that, Chriſt vvill come.Certainty of Chriſts comming. This is a thing that euerie one of vsus is bound to knowe, that Chriſt will come and ſit in judgement, and put an end to all thinges in this worlde And this is an artickle of our Creed. From thence he vvill come to iudge the quick and the dead. If thou beleeue not that Artickle, howbeit thou beleeue all the reſt of the Artickles, thy faith is nothing. Then the ſecond thing I marke of this, is, the curioſitie of the Theſſalonians. This curioſitie hes beene in all ages, that when any man heard tell that the Lord Ieſus is to come againe, and to judge the world, and to put an end to all thinges, in all ages there hes riſen vp men curious to vnderſtand the tyme, and to ſearche when he ſhall come. The Apoſtles begouth this:Curioſitie in ſearching the tyme of Chriſtes comming repreſſed. for, immediatlie before the aſcenſion of our Lord, they vttered this curioſitie, asking the tymes and ſeaſons of his comming againe. But incontinent their curioſitie is ſnibbed and repreſſed by the Lord, Act. 1. 7. From that tyme men hes neuer left off to be curious of theſe tymes and ſeaſons. Men hes beene curious to lay an account if Chriſtes comming ſhall be in this yeere, in this age: yea, men in our age hes done this: but all is vanitie. Now thirdly, I note on Pauls part, and his anſwere to them. Men ſhould not ſearch in curiouſlie anent the tyme of Chriſtes comming. Men ſhould not ſeeke the monethmonth, day, yeere nor age: that perteines not to them. There is great difference betweene the firſt comming of Chriſt, and his ſecond comming. As to the firſt comming, it was the will of the Lord that the tyme of his comming ſhould be knowne to the world: And therefore, he reuealed the yeere of his comming to the olde Prophetes. As ye may ſee 9 Daniell. And as Peter telles 1. Epiſt. chap. 1. verſe 10. They ſearched in to the very tyme of this comming, and they did nothing but that which they ſhould hauehave done. And Chriſt findes fault with the hypocrite Iewes, that could take vp by the sky what maner of weether ſhould be, but ſearched not the tyme of his comming. Luke 12. 56. But as to his ſecond comming, he neuer tolde of the tyme of it. Yea, in Daniell in his laſt chapter 4. verſe, there is a plaine inhibition to ſeeke out the tyme of it. Therefore, it perteines not to men to know it: yea, it is better not to know the tyme of it, nor to know it. And this Chriſt means Matt. 24. 42. Watch therefore, for, ye knovv not at vvhat houre your Master vvill come. Where he teaches vsus, that the ignorance of the tyme of his comming is verie profitable for vsus, becauſe it makes vsus to watch and pray, wheras the knowledge of it would make vsus careleſſe.
Ye may aske at me, May we on no wayes ſpeake or thinke of the Lords comming to judge the quick and the dead, and the tyme thereof? I anſwere. To define a ſpeciall tyme, either in the cogitation or thought of thy heart, or in the words of thy mouth thou canſt not, nor thou ſhouldeſt not doe it. But generallie to thinke and to ſay, the Lord will come ſhortlie, whether this age, or the next age, I know not: but, I know well, it ſhall not be long when the judge ſhall come, it ſhall be ſoone: it is lawfull for thee to thinke and ſay this. For, the Lord himſelfe hes ſaid, When it is craued (Reuel. chap. 22. verſ. 20.) Come Lord Ieſus, yes (ſaies he) I come ſhortly. When he ſayes, he will come ſhortlie, let vsus beleue it. The Hiſtorie in the Goſpell Matt. 24. 25. &c. of the euill and the good ſeruant, teaches vsus what vve ſhoulde doe, vntill the Lords comming. The euill ſeruant ſayes, My Maſter delayes his comming home, therefore, he will begin to play the wanton, and to drinke, and to ſmite his companions. The good ſeruant will ſay, I am looking for my Maſters comming ſhortlie: he will come at noone-tyde, or midnight, or Cock-crow, I will wait for it, and therefore, I will be vigilant. And ſo this good ſeruant tels that we ſhould euer await for the Lords comming diligentlie. And ſurelie his comming is neare, and faine would the godlie hauehave his comming, to end their miſerie, and to perfite the joy and glorie he hes appointed for them. And therefore, the Lord ſaies, I come ſhortlie, I ſhall not be long. And albeit we thinke it be long ſince he promiſed this: yet, thinke not, he delayes his comming. For, a thouſand yeeres, in the ſight of the Lord, are but as an houre. 2. Pet. 3. 8. and in reſpect of him, there is neyther long nor ſhort tyme. So, thinke euer with the good ſeruant, the Lord will come ſhortlie, and he is daily comming: yea, and we ſhould deſire him to come ſhortly euerie day, and we ſhould euer patientlie waite for it. And therefore, this clauſe is added in the Lords prayer, Let thy Kingdome come: Which deſires, that, he would perfite that worke of glorie. Ye ſee Paul ſayes, 2. Tim. 4. verſe 7. 8. I hauehave fought a good fight, I hauehave keeped the faith, I hauehave runne out my courſe. Then, he ſubjoines. But, vvhat reſtes? I ſhall … the crovvne of glorie, vvhichwhich the Lord Ieſus as Iudge, generall vvill giuegive, me, and … onelyonly giuen to me, but to all them vvith thirſtes for his comming. Aſſuredlie that bodie ſhall receiue the crowne of glorie. Whereto are we ſo curious of the tyme of the generall judgement? Knovve vve not, that, our ovvne death is our particulare judgement? Know I not, that within a ſhort tyme, I ſhall be called to an account before that Tribunall? No ſooner ſhall the ſoule depart out of the bodie, but as ſoone ſhall my judgement beginne: for, the ſoule ſhall immediatlie departe to that place vvhere it ſhall remaine for euer. Therefore ſeeing the day of my death is the day of judgement to me▪ (and how many of you that heares me this day will be liuing this day tvventie yeeres?) What needes vsus to be curious an…ut the tyme of the generall judgement? ſeeing our ovvne particulare judgement is at hand. The Lord is alreadie vvarning vsus to …, and yet, the Lord vvill not hauehave vsus more knowing the particulare tyme of death, no… the day of judgement. The Lord vvill hauehave vsus vncertaine, albeit men will be curious to knovve it. The cauſe is, that, all may be in readineſſe, that there be not an houre in the day, but thou be readie vvhen the Lord ſhall call on thee, and vvill ſay to thee, Goe, I vvill hauehave thee carying heere no longer: That thou may ſay, Lord, I vvill goe vvith thee, and vvele come death? The Lorde refuſes to tell his Diſciples particulare tymes, but biddes them vvatche for that tyme. This doctrine is verie requiſite to vsus. They are liuing this day vvhome … this daye eight dayes, the Lord vvill call on. Therefore, let euerie one prepare them ſelues.
No: in the ſecond verſe he giues the reaſon vvherefore it is not expedient that they ſhould knovve of Chriſtes comming to judge the worlde. For, ſayes he, ye your ſelues knovve perfectlie that the day of the Lord shall come … as a thiefe in the night. That is,S…daintie of Chriſts commi…g … the … of it vncertain … ſodaintie▪ Men ſhall neuer knowe, vntill they ſee Chriſt come. If hee, come in the morning; then ye may ſay when he is come, The Lord is come in the morning. And before that tyme thou ſhouldſt not thinke no… ſpeake of the certaine houre of Chriſtes comming. There are two thinges that cannot be knovvne both together▪ The comming of Chriſt on a ſodaintie, and the certaine tyme of the comming of Chriſt. If I knevv the Lord vvould come ſodaintie, it is follie to me to trauaile to knowe the ſpeciall houre thereof: vvhen thou haſt calculate to ſee the verie houre of his comming, it is but vanitie. I tell thee, the Lord ſhall come as a thiefe in the night, which tyme is moſt vncertaine, and therefore all thy calculation failes thee. Yet, farther. He ſayes, that ye yourſelues knovve perfectlie that he shall come at a certaine tyme. Heere is a certaine tyme, but there is not a certaintie of a certaine tyme, but a certaintie of an vncertaine tyme. And if the Apoſtle ſettes downe a certaintie of an vncertaine tyme, it is impoſſible to thee to get a certaintie of it. Ye ſhall reade this in Matthevv… chap. 24. verſe 42. And who euer hes trauailed in any age to count the houre and tyme of his comming, the Lord hath lette them ſee they are confooted of error, and the Lord hes condemned that labour. It is a bolde thing to man to ſeeke out that thing the Lord hes hid▪ Men will ſtand vp and calculat ſuch a yeere of the Lords comming. O vanitie, thou paſſes thy boundes, and thou had no ſuch thing in commiſſion giuen to thee. The Lord keepe vsus from ſuch vanitie.
But, to goe forward: in the the thirde verſe the Apoſtle giues the reaſon of the ſodaintie of the comming of that day as a thief in the night. For, vvhen they shall cry Peace, Peace, &c. As he woulde ſay, The effect ſhall ſhovve it, byde, vntill he come. The ſodaine deſtruction at his comming ſhall ſhovve his ſodaine comming. When they ſhall ſay, peace, &c. and ſay, all is well, ſhut the doores, and be merie, then, on a ſodaintie, the deſtruction ſhall ouertake them. Then, I ſee, that, the death, that men ſhall die at Chriſtes comming, ſhall bee a ſodaine death. Who euer ſhall die at Chriſtes comming, ſhall die ſodainlie. A great difference betweene this death, which vve die novv, and that death, which ſhall be at Chriſts comming. When men now dies, they get leaſure to die. There is patience in God, there is leuitie and long ſuffering: for, when we ſee we are on death-bed neuer to liue againe, then, he drawes vsus to repentance, and he wil not ſodainlie ſtrike vsus to death, but giues vsus tyme to amend and turne to him. A murtherer he will take him and caſt him in priſon, and vvill let him a…yde there, to ſee, if hee vvill repent. So, there is patience now: But, in the day of judgement, there ſhall be no lenitie, nor, patience. And if thou be a reprobate, thou ſhalt not hauehave grace nor tyme, to ſay, Lord, be mercifull to me: for, er thou end the word, when thou beginſt to ſpeak, thou ſhalt be ſtriken. And what means this? Euen, that, this is the acceptable day, the day of Gods patience and long ſuffering. Repent therefore. Sit not the tyme, for, certanilie, wilt thou ſit the tyme, vntill that comming? no patience, no grace, no repentance, but a change ſhall be in the twinckling of an eye. The Lord when he giues vsus tyme to repent, giues vsus grace alſo to repent. Thinke it a great bleſſing, when the Lord layes thee in paine, that he giues thee that tyme to repent, and make vauntage of it.
Now the wordes woulde be marked. For, vvhen they ſhall ſay, peace, then ſhall come on them ſodaine deſtruction. In the chapter going before, the firſt death was called a ſleepe, yea, the reprobate when he is ſtriken it is called a ſleepe; and where ſleeping is, there is a waking againe: But, the ſecond death is commonlie called deſtruction, an vtter wreak and deſtruction, and no death. In the 2. Epiſt. Theſſal. chap. 1. verſe 9. Paul ſpeaking of Chriſtes comming to judgement and paine of the reprobate, he caſtes to a propertie to this worde, and calles it an euerlasting deſtruction. Heere, he calles it a ſodaine haſtie deſtruction. How can theſe two ſtand? Well eneugh: for, in the comming of Chriſt, it ſhall be ſodaine: and yet, albeit the comming be ſodaine, the deſtruction ſhall be endleſſe and not ſodaine. Well were them, if they were beaſtes: for, ſo ſoone as the branes of a beaſt are beaten out, then, the wreak of it is done: But, the reprobate ſhall ay be deing, and neuer be dead, ay wreaked, and neuer an end of their wreaking. What matter, if▪ at the end of ten thouſand yeeres, there could be an end of their deſtruction. Paul in that place giues a reaſon of that endleſſe deſtruction. (There is none of vsus but we ſhould vnderſtand this) Seeke the cauſe from the judge and ſtriker: The cauſe is not ſo much in the man ſtriken, as in him who ſtrikes, who is infinite. And therefore, the paine is infinite. As for exemple. Let a King, or, Monarch take a man & torment him, and yet holde his lyfe in: Burne him, and boyle him with …yle, yet, that paine ſhall end. Let him pull the skin off him, doe what torment he can to him, yet, that paine ſhall end. For, neuer a Monarch yet could keepe a man in endleſſe paine: they may well pyne folke, but that paine ſhall hauehave an end: all the judges power is bounded and limited, and therefore, he muſt hauehave an end in his tormenting: But, the Lord is inf…t. And therefore, he may torment in pain euerlaſtingly. Al torment here, is but childs play, in reſpect of the heauy judgements of God: what matter, to fall in mans hands: their wraith and power is nothing, in reſpect of that infinite wraith of God, who puniſhes, without an end of paine. Hell is not ſo light a thing, as men trowes. That terrible day is not as men beleeues. Therefore, in vvhoſe handes that euer thou caſt thy ſelfe, caſt not thy ſelfe in the handes of an angrie God: No, rather chuſe to die ten thouſand tymes, ere thou fall in the handes of an angrie God: If thou knew the torments of Hell, tho would be afrayed. So, the thing eſpeciallie we ſhould care for, in this lyfe, is, euer to ſeeke, to ſtand in friendſhip with him, to be war of his wraith, and rather take on thee the wraith of the whole world.
Now, he notes the tyme, when this ſodaine deſtruction ſhall fall. When they ſhall be ſaying, Peace and ſafetie, at this tyme, ſcarcely ſhal he hauehave ended the word, when the ſtrok ſhal light. We reade of Belſhazzar, Daniell 5. 5. who was prophaning the veſhels of the Lords houſe and crying peace; but, he had not ſpoken the word, when all his joints ſeuered, and the hand writting on the wall afrayed him. In the wordes, marke tvvo things. Firſt, on whom ſhall this ſodain deſtruction fall▪ ſecondly, what tyme ſhould this deſtruction be. Then, vvho is it, on vvhom this ſodaine deſtruction falles? The vvord beares, men and wemen making mirth in this earth, without the care of God, or, man. The thiefe when he breakes in in a houſe in the night, vvho is it in the houſe, he oppreſſes? If there be a bodie, that is founde ſleeping, he vvill cutte his throte, but, if there be anie waking and on his guarde, that man vvill eſcape the thiefe: So, the Lord, when he ſhall come and will compaſſe the whole vvorlde (as it were in a ſpanne) whom vvill he oppreſſe ſodainelie? Him vvhom he findes ſleeping in the ſenſleſſe bed of ſecuritie, vvithout thought, eyther of God, or, of the Deuill, ſuch a man, the throate of him ſhall be cutted, and hee vvill be caſten in Hell incontinent. But, vvho ſhall be ſafe? They who are watching and praying▪ lying alſo in a ſecuritie, but in a ſpiritual ſecuritie hauing an aſſurance of Gods grace, and merciemercy to them. Their throate ſhall not be cutted. But when is it, that the bodie ſleeping in a deadlie ſecuritie ſhall be deſtroyed? Euen when they are in the higheſt degree of ſecuritie.Degrees of ſecurity Of this ſleeping and ſecuritie there are degrees. The beſt that liues is not altogether fred from this ſinne, but there is ſome that glories in their ſinne. The murtherer glories in his murther, and he will ſay, He hes ſlaine one to me, but I hauehave ſlaine three to him for it. The whore glories in whoredome. Then in the meane-tyme when he is on the hight of his ſleepe, eating and drinking, then he is in the entreſſe to hell; and when he is tumbling in ſinne, the ſhall the Lord come and ſtrike him with a ſodaine ſtroke and light on his head with an heauy, bloody & yron rod, when thou art in the midſt of thy ſinne, in drinking, in murther, then ſhall this …odde light on thy head to deſtroy thee.
Now this word … or ſpeaking, which the Apoſtle vſes …ere, would be marked, there are ſundrie kindes of ſpeakinges. There is a ſpeaking in the mouth, there is a ſpeaking in the hart, there is a ſpeaking alſo in deeds and actions. The Pſalmiſt ſayes Pſal. 14. 1. The fooliſh man hes ſaid in his heart, there is not a God. They confeſſe him in mouth, but, in heart they deny him. Paul ſpeakes of ſome wicked men who profeſſes, they knovv God, but in vvordes they deny hi…. …Tit. 1. 16. Now, the wordes of the Apoſtle are not to be taken ſo ſtrait, of them, that ſpoke with the mouth only, but of thoſe alſo, that ſpeakes the faireſt with their mouth, but with a falſe heart and a wicked deed in the hand. If thou be found ſpeaking peace, and all ſure, whether it be in mouth, hart, or hand, this ſodaintie in vengence ſhall ouertak thee. Among al the tokens of a judgement comming, ſecuritie is one of the chief. Woulde ye knowe, if a judgement be comming on a creature, I will tell you: If I finde the … ſleeping and ſ…o…ting in murther, … and wickedneſſe. I will ſay. Thou art able to get a black wakning. And therefore, among other … that ſhall goe before the latter day, a dead … ſhall be one: For, when they are ſleeping in their high ſleepe, the… … the Iudge come …. When was it, that the deſtruction lighted on the firſt world? when they were ſleeping, eating and drinking, without thought of Heauen, or, Hell. When was Sodome deſtroyed? when all the inhabitants thereof wer eating and drinking, then, fire and brimſtone came downe from Heauen and deſtroyed them. Againe, in your owne memories what euer judgement lighted on any Cittie, or, perſon in Scotland, but ye might ſee a ſenſible and dead ſecuritie on them? It is moſt ſure. Ye ſhall ſee the experience of it in a childe broght to the ſ…affold, among other lamentations of his miſerie, he will ſay, alas, I was ſleeping in ſinne, vntill now: I was ſleeping in ſecuritie, I was playing the harlote, I was murthering &c. the verie month of him will tell his ſecuritie. Theſe plagues of Peſt and … began among theſe borderers: what was their exerciſe ſleeping in ſin, reauing from others. So, moſt juſtly the plague hes ſeaſed on them. Trow ye to be free of it? No truely, the Peſt had neuer ſo ſoone come on Edinburgh, except ye had beene ſleeping. And I pronunce, in Gods name, if there be not a wakning in tyme, and aryſing vp out of this ſenſleſſe ſecuritie, there ſhall be another kynde of death.
Now brethren. Then compariſon would be marked, whereby he ſettes out the ſodaine judgement Euen as a dolour takes a vvoman vvith chylde, So ſhall that paine ouertake them. The dolour of a woman trauelling, and the dolour in Hell is lyke other, in ſundrie points. And therefore the Scripture takes oft the exemple of it, to deſcryue the paine of Hell, as in this part. Ye ſee, the woman beares the matter of her paine in her owne boſome, the childe: and where ſhall be the matter of pains of Hell, which is ſinne, but in the catiues owne boſome? lykewiſe as a woman with childe will be full of childe: So, the heart of a knaue will be filled with wickedneſſe and be heauie, albeit he leape and skip on the earth. They are lyke in ſodaintie. For, as the ſickneſſe commes on the woman ſodainlie: So, the ſtrok of hel ſhall be ſodaine, and ſtriken ſodainlie. Compair theſe two paines in ſharpneſſe. As the woman hes a ſharp dolour, which if it laſted, were vntolerable: if the Lord gaue not leyſure to draw their breath, betweene ſhowre and ſhowre (as they call it) it were vntolerable. So the paines of Hell are exceeding ſharp and vntolerable. (But, heere, they differ. The womans paine is but for a tyme, but, the paine of Hell indures for euer.) Againe, when the paine will come on a woman, ſhe may be at the table eating or drinking, or ſhe may be ſleeping, and it will ſodainelie take her. So the paine of Hell will come ſodainly, when the wicked are eating and drinking and making merie. But, alas, when the Apoſtle hes compared it to the paine of a woman trauailing with chylde, he hes not …aulde all, no not the thouſand part of that paine. The paine of Hell paſſes all meaſure. The Scripture for our capacitie ſettes downe a comprehenſible paine to ſignifie an incomprehenſible paine. O, the incomprehenſible paine of Hell! Alwayes when thou ſeeſt a paine intolerable, thinke on Hell. And ſay, O Lord, this paine on me albeit it be in the fleſhe, it is exceeding ſore: therfore, Lord ſaue me from that exceeding paine in Hell.
Now when he hes ſpoken of the tyme and paine of it. He ſayes, they ſhall not eſcape. Some will ſay, May not men and wemen flee? He therefore ſeales and ſtampes the worde vvhichwhich none can open. Thou ſhalt not eſcape. Art thou one who hes bene playing and liuing in dead ſecuritie? thou ſhalt not eſcape. The bullet came neuer ſo ſodainlie out of the gun, as the judgement ſhall come on the knaue and murtherer. Men will flee theſe earthlie judgements, when the ſword commes, a knaue wil flee from it. When the Peſt commes, it may be, that, a knaue will eſcape, better, nor one, that is worthie twentie of him. O, the patience of God! Knowe ye what God will be doing in the meantyme? It may be, he is reſeruing the knaue and oppreſſour to a ſorer judgement nor the Peſt: he may be keeping him to the day of Judgement, when hee ſhall be ſtriken with the ſodaine paine of Hell. And this is true. The longer he is reſerued and repentes not, the heauier ſhall the judgement be when it lightes. For, the keeping of him is an occaſion to heape ſinne on him. Keepe a murtherer who hes ſlaine one to day, if he repent not, he ſhall ſlay another to morrow, and ay increaſe in ſinne. One ſinne is the puniſhment of another; and a wicked man will run from one ſinne to another, vntill he come to the head of the ladder, and hauehave filled the cuppe full, and holde it vp in his hand, ſaying, It is full. What is the Lord doing? Hes he done one ſin? The Lord heapes vp an heape of wraith for him: Hes he committed another ſinne? He addes to another heape of wraith, and ſo, vntill the cuppe be full, the wraith of God is daily augmented, vntill it be powred out on his head. Alas, will not the viſible experience of Gods judgementes moue vsus? But how euer it be that men eſcape now, vntill Chriſt ſhall come to the judgement, yet there ſhall be no eſcaping at that later day. O, the hand of the Lord will ouer-ſpanne all, the Lords hand will draw thee out, be where thou wilt be. It is true, at that latter day before Chriſtes comming ſome will runne to one hole, ſome to another hole, ſome will cry, Hilles, couer vsus from the vvraith of the Lambe. Shall the hilles couer them? No, no: the Hilles ſhall preſent them to the judge, all the creatures ſhall ſerue that God and ſearch them out. The watter ſhall ſpew them out, the verie fyre ſhall preſent them to that Iudge: No eſcaping from the ſight of that Iudge. Then, ye hauehave the ſuddentie of this judgement, the eternitie of it, and paine of it. Let all theſe holde vsus in awe. Paul ſayes, Knovving the terrour of the Lord, I trauell to be faithfull in my calling, I exhort men. 1. Corint. chap. 5. verſe 11. So, let vsus thinke on all theſe thinges, and ſet our ſelues to ſerue God in this lyfe, that we may be fred of paine for euer. The Lord graunt vsus grace to doe ſo, for Chriſtes ſake. To whom with the Father and the holy Spirite be all honour and praiſe, for euer.
Amen.