Doomsday Book: OR, An Alarm for Atheists, A Watchword for Worldlings, A Caveat for Christians.  
By Samuel Gardnier Doctor of Divinity.  Heb. 9 verse 27. It is appointed to men that they shall once die, and after that cometh the judgement. 
The Contents the following page showeth.  
LONDON Printed by E. A. for Nicholas Ling and are to be sold at his shop in Saint Dunstan's Churchyard in Fleetstreet. 1606.   

The Contents of the Chapters of this Book.  

Chap. 1 OF the unquestionable certainty of the world's end pag. 1  
Chap. 2. Of the manner how the world shall be destroyed. page. 10  
Chap. 3. Of the uncertain, and unknown time of the world's end. page 15  
Chap. 4 Of the signs of the worlds end. page. 24  
Chap. 5. Of the certainty of our Resurrection. page. 45  
Chap. 6. Of the certainty of the judgement, or the day of Deome. pa. 56  
Chap. 7. That Christ shall be the judge of the world. page. 63  
Chap 8. How joyful it is to the Godly, and doleful to the wicked, that Christ shall be their judge page. 67  
Chap. 9 The majesty of Christ in his coming to judgement. page. 7●  
Chap. 10. The Persons that are to be judged. page. 76  
Chap. 11. The cases that are to be judged. page, 79  
Chap. 12. Of the Terror and horror of judgement. page. 84  
Chap. 13. The form of the sentence of judgement. page. ●8  
Chap. 14 Of the blessed estate of the Godly in the life to come. pa. 102    

To the Right Honourable jane, Lady Barkley, wife to the Lord Barkley, his ve●● good Lady.  
THe directi●● given to Salomon's young man, 〈…〉 as an Orient star to guide you to Heaven, as the Comet in the East was to the wise men, as it were a hand to lead them to Bechlehem, 
Matth. 2. 9  the place where Christ was. I wish (if it ●e the will of God) that you live yet many years, to the glory of God, and the comfort of your godly friends: and that you may long go with a staff for very age: yet it will not be amiss in the mean time, to give you summons of death. For this cause I tender you this Doomsday discourse, wishing you to feed upon it in your soul, as upon a Restorative, and to eat it up, as the Prophet did the Roll that God gave him, You shall not die the sooner: but happily to the world the sooner. Though I doubt not but you have hitherto so lived, as you may boldly say upon your dying bed, I am not ashamed to live, and I am not ●oath to die. The gr●ce of our Lord jesus Christ be with you, Amen.  
Your Honour's Chaplain, SAMVEL GARDNI●R.   

To the Reader.  
SImple Christian with Natlara●l, 
john 1.  or semi Christian with 〈◊〉 or no Christian with Daui●s noddy: 
Act 26.  The enrolment of this Argument is more than needful As a comfort to the first, 
Ps●l. 14. 1.  a consummation to the second▪ a call or corrosive to the la●ter sort. ● The former rank hear Doomsday discourse as willingly as that man that intending to travail to in●ta, delightfully listeneth to an other that delateth of the riches and plenty of that place. His joy is then fulfilled in the sight of his Saviour the substance thereof: as Solomon was upon view of the visible Ark of the Covenant, which was but the shadow. 
1 King. 18.  He taketh out his Quietus est, with that lucky evangelical Merchant, 
Matth. 13.  who having found the Pearl of mestimable value, 
Matth. 9  and the golden mine, casteth up all his worldly commodities, as Matthew did his Customers office: 
Act. 9  Paul his high Commission given him by the Bishops: 
Luke 19  〈◊〉 his usury, Peter his Nets, when they were called to a better place: 
Matth. 4.  And as Elias did cast aside his Cloak when he was catched up to heaven. 
2. King. 4.  He is then in his Harvest, reaping with joy that he sowed in tears, and ●●nging home his sheaves with him: He is led to the King's royal banquet▪ and to the Supper of the Lamb, which how ●●gh honour it is, 
H●ster 5.  Haman telleth you in the boast of that favour to his wife and friends afforded unto him, when he was called t● dine with King Assuerus. His sorrows are no sorrows unto him in respect of the joys that are set before him: the light afflictions of this world casting upon him a greater weight of glory. 
1. Cor. 7  Those that weep, are as those that wept not because the shadow of this world passeth away. 2 The second sort of men (I mean the middling) that serveth God and Baal, God and M●mmon: By this learning of the end of the world is easily led to the contempt of the world. 
Hier●m●  Om●●a ●ac●e contempt qui credit se cito moriturum: He soon contemneth all things that thinketh he shall die soon, saith Jerome. It was wisely laid together of Esau, Lo I die, & what shall then the prerogative of my birth do me? and as a stone cast into the river, raiseth a bubble, and that bubble stirs up another: ●o this contempt of the world, raised by this learning, raiseth an other contempt with it, even of ourselves. Of which Bernard taketh consideration, saying: Vide unde veneris & erubesce: ubi es & ingemesce: & quo vadis & contremis●e: See from whence thou camest and blush: where thou art & sigh at it: and whither thou art going, and quake at it. It will make thee crest-fallen, the consideration of thy constitution, what thou art by creation, and that thou shalt be the same by dissolution, and thou art subject to this check, Why art thou proud, thou dust and ashes? Finally, it will confirm thee in thy dutiful doings, and strengthen thy feeble loins. It is the Schoolmaster, the Prophet desireth to be given him of God to teach him wisdom, the certificate of the dimensions of this life. Quis●qu●●●die recordatur esse mori●urum, 
Hieron: ad Cyprian.  contem●●t praes●nt●a & adfutura obstinate He that daily remembreth his death, will hate things present, and haste to things to come. 3 Finally, it con●e●teth or confoundeth the Atheist. Nabal and Epicure, that with the Prodigal son, in his conceits is gone into a far Country from his father's house, the Church of the everliving God, standing upon his own proper wisdom, which he taketh to be better than the wisdom of the spirit. So that he swalloweth home in his s●●ine security such damnable, Satanical suggestions as these. Ede, b●be, lude, post mortem nulla 〈◊〉. 
1. Cor. 15.  Let us eat and drink, to morrow we shall die. But such sermoning as this, if there be any hope in them, shall 〈…〉 by the ears, and the sound of this trumpet, 〈…〉 from the dead sleep of their sin, and set th●m upon their feet, and cast them into a new ●ould. For matter of this nature, naturally scattereth an host of sins: For as felons ●eare the coming of the judge, and the time of the A●●●ses: 〈◊〉 that shall not stand in the judgement, tremble at this time, and will be fearful of such sins as they know will arr●●●ne them, and condemn them. If I shall benefit these or any of these, which is the period of my labours and desires: the lords name be blessed for it.   
dooms day Book.  

The first Chapter.  
Of the unquestionable certainty of the worlds end.  
THe security, 
Math. 24. ●2. 38. 44 4●. 48.  and iniquity of these ●●mes, 
Luke. 17. 1●. 27. 2●.  have thrust this argument upon me. For having been four and forty years su● feted with peace and plenty, we have not only forgotten but as it were set our faces against ple●ie. So that spa●●●● the judgements of God, not by his word but by the state of the times▪ 
2. Pet. 3. 4. 8 1●.  we make a moc●●●● them: and whatsoever Preachers tell us of the dissolution of the world▪ 
〈◊〉 18.  of 〈…〉 of all flesh, 
Mat●. ●. 13, 34  of the general county day▪ we 〈…〉 and 〈◊〉. T● cut the ve●●●ase 〈…〉 of truth, do we not find that the world said upon 〈…〉 
〈…〉  and ●ucke up these su●●●● damnable ep●nons to the sub●●●sion of their souls? 
〈…〉  〈◊〉 that 〈…〉 no 〈◊〉 at all or judgement to ●●me, sensual 〈…〉 2. 
〈…〉  Or that God ●ath adjourned the ●●me of his c●mm●ng and that it will belong ●ce he come▪ of the generation of those 〈◊〉 all the ●est of them, that Saint Peter taketh to ●●ske. 
〈…〉  It is therefore high time to put the world in mind of their lying vanities which so 〈◊〉 their souls and so call them from dead wo●k, 
〈…〉  〈◊〉 so be it may 〈…〉 se●ue the living God, 
〈…〉  by placing before 〈◊〉 ●yes the day of doom, which must certainly come, and shortly come, which shall give to every one according to their works. That is, to them which by continuance in well doing, seek glory and honour, 
Rom. ●. 6. 7 8. 9 etc.  and immortality, eternal life: 
Apoca. 22. 12  but unto them that are contentious and disobey the truth, & obey unrighteousness, shall be indignation and wrath. Now if this shrill trumpet and passing Bell will not wake us out of our lethargy of carnal security, there is no recovery of us: For this is the only cooler I can consider of, to quench or qualify our hot sinful lusts: If we look up to this clock or dial, we shall be wary how we spend our time. 
Dan. 14. 15. 19 ●0. 21.  Daniel by strewing ashes upon the floor found out the fallacy of the Priests of Baal: 
Gen. 18. 27.  by the mature meditation of our frail condition that we are but dust and ashes, and that we are sure of a resurrection and retribution according to the nature of our actions we shall des●tie and dispeli the subtleties of the devil. For all his devices by the memory hereof shall be subdued unto us: as the devil himself was driven away by Christ, 
〈◊〉. 14 13  by telling him of Scriptures. The remembrance of this will be a staff and crotch as lucky unto us in this our wearisome perambulation of the few and evil d●●e● of our life as that of Jacob's was unto him, 
Gen. 32. 10.  wherewith he passed over jordan. 
Mat. 2. 10. 11  If we look to the end (as the wisemen to the star) it will lead us as it did them the right way to Christ. For why are older men better keepers of their Church then young men: but because they consider they are nearer their end: young men by their sins with the younger Son, 
Luke. 15. 13.  who went far from his father, are farther off from God, the farther they think in regard of their youth, they are from their end. They are as proud of the healthful estate of their bodies, as Nabuchadonozar was of the stateliness of his Palace: saying to themselves, I● not this a strong body? as Nabuchadonozer said to himself. 
Dan. 4 27. 28  Is not this great Babel? The cause of the sins of the people that were endless, 
Lau●en. 1. 9  was their carelessness of the end, as jeremy flatly telleth Jerusalem, Her filthiness is in her skirts: she remembreth not her last end. While Moses considered that he had but a time in the world▪ ●ee forsook the world betime, and chose rather to suffer adversity with the people of God, 
Heb● 11. 25.  them to enjoy the pleasures of sins for a season.  
Tell me worldly man, 
Matt. 17. 4.  that sayest with Peter: It is good to behere, 
Mark. 9 5.  whether if thou hadst hired a house whose foundation reeleth, and rocketh, and threateneth a downfall, thou wouldst not make haste out of that house? 
Gen. 19 2●.  It is certain thou wouldst: Hast thee, save thee, escape for thy life: I counsel thee as the Angel counseled Lot: Escape into the Mountain and holy hill of the Lord, as Lot was advised when Sodom was destroyed: for the Lord will fire the house of this world, and the heavens the beautiful roof of the house, 
Apoc. 21. 1.  according as he hath immutably decreed, saying: Heaven and earth shall pass. 
Matth. 24. 35.  And as in this chapter it shall be fully proved unto thee▪ 
Psal. 102. 2●.  He that made the heaven can fold it up like a book again & can roll it together like a skin of Parchment. 
Heb. 1. 10. 11. 12.  He that made the sea and set the waves thereof in a rage, and caused it to boil like a pot of ointment, can say to the ●●oods, Be ye dried up: He that made the dry land can rock it to and fro upon her foundations, as a drunken man reeleth from place to place: He can cleath the Sun, and the Moon in sackcloth and command the stars to fall down to the earth, and the mountains of the land to remove into the sea. 
Mat. 24. 29. & 21. 2●.  It is the greatest folly in the world to dream here of a dwelling place. 
Heb. 13. 14.  We have here no continuing City, but we seek one to come. 
john 14. 2. 3  Of his father's house Christ hathsaid, That there are many mansions, but he never said so much of Horeb or Thabor, or of the wilderness of this world. 
Heb. 9 27.  But the word is already gone out of God's mouth. It is appointed unto all men once to die: nay twice to die, 
Gen▪ 2. 17. Heb. M●riend● mo●●ent.  as God threatened Adam: Thou shalt die the death: wherefore the Apostle maketh up the former sentence with this addition: After that cometh the judgement. Believe this (as the Samaritans did) not because of my word, 
john▪ 4. 30. 4● 42.  but because the Lord himself hath spoken it by the mouth of his Prophets ever since 〈◊〉 world began. 
Gen. ●. 1. 20.  The Deluge or flood, which Moses diligently hath described unto us. 
Luke 17. 26.  ●s a lively representation of the worlds discition. Saint Peter ●●●●teth so much from thence against the mockers of his time, 
1. Pet. 3. 20.  thus: Wherefore the world that then wa● perished, overflowed with the water: 
2. Pet. 3. 6. 7.  but the heavens and earth which 〈◊〉 now, are kept by the same werde in store, 
〈◊〉 11. 12. 13  〈◊〉 ●lerued unto fire unto the day of judgement. This his 〈…〉 is taken from the example▪ and it is fashioned thus: If God could in times past mar the face of the whole world, he is able to do the like again: 
1. Pet. 3. 20.  But the former he hath done already, overwhelming the whole earth (a handful of seed as it were only rese●●ed to renew the same again,) with rivers of waters. 
Gen. 6. 14. 17.  And the latter is to be looked for that he waste the world again with rivers of fire and brimstone. 
Luke 17. 26.  
2. Pet. 3. 6. 7, 10, 11, 12, 13, 14.  Christ in many places is plain in this point. Heaven & earth shall pass away, 
Matt. 5. 18. and ch. 34. 35.  but my words shall not pass away. In the reedition of a Parable the effect thereof elsewhere is thus delivered. The Harvest is the end of the world: 
Matth. 13. 39 verse 49.  So shall it be in the end of this world. And in the 49, verse of that Chapter, the same words are repeated. The 25. Chapter of Matthews Gospel handleth no other Argument, but it is dooms days discourse altogether. 
Matth. 25.  It is the gracious promise Christ hath given to his Church: 
Matt. 28. 20.  I am with you alway to the end of the world. 
john 14. 16.  The Apostle taking this Text from Christ's mouth, do eftsoons put their people in remembrance hereof. It is Paul's saying to the Romans. The creature shall be delivered from the bondage of corruption. 
Rom. 8. 21.  In his first Letter to the Corinthians he is large in this point. 
1. Cor. 15. 12. 15.  Then shall be the end when he hath delivered up the kingdom to God: etc. 
1. Thes. 5. 2, 3.  To the Thessalonians he saith: When they shall say peace, 
1. Pet. 4. 7.  and safety, then shall come upon them sudden destruction, 
2. Pet. 3. 10.  etc. The e●de of all things is at hand, saith Saint Peter. 
Revel. 3. 3.  What better witnesses would a man wish to have for the evidence of the case? We hear God himself speak, and therefore let every adversaries mouth be stopped, & in the certainty of the world's end let us be fully grounded. 
Acts 17. 28.  With these authentic and pregnant proofs we may hear what the Heathens say (not that the sacred mysteries of our faith have need of any grace from the lips of Poets and Philosophers,) 
Tit. 1. 12. 13.  but that Heathens may be vanquished with their own weapons, as the head of Goliath was cut off by his own a●ming sword, 
1. Sam. 17. 51.  and the Baalites were launched with their own shredding knives: 
1. King. 18. 28  and that such as bear the name of Christians might be ashamed, who deny that in their hearts, 
Ephes. 2. 12.  which the heathens who were without God in the world, confessed with their tongues. Ovid describing God, 
Rom. 2. 14. 15  deliberating with himself about the Deluge, among other things he relateth this of him.  
Esse quoquem ●ati●● reminiscitur affore tempus, 
Ovid lib. 1. 〈…〉 Gen. 6. 3. 18. First by a ●●tood afterwards 〈…〉 a doctrine agreeing with the 〈◊〉.   
Quo 〈◊〉, quo tellus, corrept ●qu● r●g●●●●li,  
〈…〉 l●mol●s operola laboret.  
The D●●●mes decree a dismal day to come,  
Wherein the Sea the soyle● and frame coelest●ll,  
And 〈◊〉 worldly mass and spacious room,  
〈…〉 utter wrack and ruin fall.  
Plato whose eyes were broader than the world, and saw so much into this Diumitie, as his wisdom was but a little wide of 〈◊〉, 
judg. 14. 1●.  h●n●leth the world's creation in such sort, as Euse●●●s averreth, that ●e ploughed with Moses Heiser, 
Gen. 1. 1. 3. 8. 9 etc.  and was helped by his Books, which is not much unlikely. Plato having been in Egypt, as the story of his life showeth, and the Egyptians being so careful keepers of the rolls and registers of Moses, the jews bringing them into Egypt, 
G●● 37. 28. 29.  there being such free passage one to another between the jews and the Egyptians. His Dialogue superscribed, Timaeus giveth clusters of conclusions in the case. So that give we that the world was created as Plato contendeth, this consequence will necessarily follow thereupon, that it shall likewise be dissolved. 
2. Pet. 3. 36.  For the composition thereof plainly proving the beginning thereof, as well in regard of the material, as the effecient cause every thing compounded, having a compounder: and the compound matter of things contrary req●ring the aid of things simple, from whence they may have their original composition) the duration or dissolution thereof must stand to the courtesy and will of the compounder, whose will is free, and will not be enforced, as things natural are in their ●c●io●s: or admit that necessary coherence of causes, which the 〈◊〉 cast in their conduits. Id●iue this long dilated Argument into a narrow room and 〈◊〉 it up thus: The world 〈…〉, 
Acts 17. 28.  moved, preserved by a first cause: but that first go●●●ing and preset●●ng cause is at absolute liberty to dye as it p●●s●th, wherefore when that arch fli●ht from it, the whole 〈◊〉 and 〈◊〉 there of immediately falleth. The Sect of Phelos●phers called Stoics, not only pronounce the dissolution et the world, 
2. P●●. ●. 7.  but they go further, and determine (as Cicero recordeth) the manner of it, that it shall be brought to a general combustien. Heraclitus as Themistius an Expositor upon Aristotle hath it, 
〈◊〉 in natura lib. quest, lib. 1  and Seneca, (surnamed by some a Christian Gentile, or a Gentile Christian) are of the mind that it shall perish by water. But the scheole of Philosophers goeth most with the first opinion of the two, whose steps the Mathematicians tread in, who make the stars the Incendiaries of the world, running into a coarse and concourse ●●ereunto. Berosus is very busy there about, who (as Seneca saith) is so nice as to calculate the very nick and exegent of time, when it shall be reduced to his final conslo●ration. The time appointed is (as he fan●seth) when as all the Eelestiall signs, who now have their several ●erambulatie●e and ●ettings, shall meet together in Cancer. Of this kind we have untnesses enough, for having a sufficient company to make a grand jury, what advantage should we ha●e i● we should ransack the whole world, from the Centre to the Circumference for every such authority? Let the Perepatecians prate as they please to the contrary, who peremptorily avouch th● worlds eternity. Among whom their great master Aristotle is the chiefest: and Galen the physicians God is not behind, who measureth the nature of the world by experience, saying, as we see by daily sight, that the world hath always stood, so it shall still stand. Of which vain is Manlius coming in very good●ily with such a spoke, saying; Our fathers have not seen, neither shall their children's children see any other world than this. Upon which string harpeth the blind Harpers and janglers at this doctrine, whom Peter stately overcame in disputation, who considering how the world keepeth at a stay, do promise the perpetuity of the same unto themselves in a resty security. Thus shooting their fools bolt: 
2. Tim. 3. 1.  Where is the promise of his coming? For since the fathers died, 
2. Pet. 3. 4.  all things have continued alike since the beginning of the creation. 
Jude 18.  Let these (I say and such like) blurt out their vain tattle as they please, 
1. Tim. 4. 1.  we have adversaries of their own mark and calling, that shall reply against them and repel them. Against those forenamed grand-captaines of the controversy, we cull out Philosophers as themselves are: Pythagoras, the Sloicks, and the brood of Epicures, if they will admit of them, as for Plato their Deisted Philosopher, they dare not deny him, but they will give him the first place in the schools. Against the Latins, Pliny and his ●●●plices, 〈…〉 Sen●●a who is worth them all and will fort them at the 〈◊〉.  
L●stly I desire no other judge in the cause, 
Ps●l. 19 1. etc. 〈◊〉. 1. 20. etc.  than our common 〈…〉 ●hich considereth of the nature of the whole b● the consequence of the several pa●ts which do ordain and 〈◊〉 the whole. But every particular part of the world that pe●●● wherefore common sense itself setteth down that the whole world shall perish. Take we a short and cursory survey of the especial parts, 
〈◊〉 1. 1.  to put the matter out of doubt: which for 〈…〉 we reduce to two chief, (for so the scripture truneth them all up as it were in two bundles) The heaven and the earth. But the definitive doom of Christ concerning them, 
Math. 5. ●8.  is, that they shall be destroyed: Heaven and earth shall pas●e. The heaven is the roof, 
Gen. 1. 8. 9, 10.  and the earth the foundation of God's house. The heaven containeth the air and whatsoever liveth in the same. The earth containeth the sea in it▪ which are the pavement of God's beautiful palace, the sea also being the girdle of the dryland: now there is nothing more firm and stable than the earth, which how best it be ●ounded upon the floods (as David saith) yet is it such a solid and compact body and of such weightiness, 
Psal. 136. 6.  as by no means of man it may be rocked out of his place: & an earthquake which assaniteth it most is numbered amongst the strangest thunderbolts of God's judgements which he letteth she as arrows at a mark. The heaven as it is so mortaised and hanged as it cannot be drawn from his hinges and hooks: 
Psal. 102. 26.  so his orbs have their certain and orderly courses, but they shall be threadbare, 
H●br. 1. 10. 11. 12.  and wax old as a garment. 
1. Pet. 3. 10 11. 12. etc.  The heavens shall pass away with a noise, and the elements shall melt with heat etc. Do we not see how the earth droopeth like an old man that hath lost his strength, having lost the fatness and marrow that was wont to be in the heart & bones of it, 
james. 5. 17.  whilst it is sometimes choked with water, and at other times parched with heat, 
1. King. 17.  and whilst in some places it mouldreth away? 
1. Luke. 4. 25.  It is recorded of Aetna that mighty mountain that it is not such a mark to Sailors as it was wont. 
Ecle. 48. 3.  In many places the sea retire and give back, as is written of Egypt: 
Amos. 4. 7. etc.  in other places it getteth ground horribly, overwhelming whole towns and provinces. In some places mountains are maimed by earthquakes, rocks (the boniest places of the earth) split asunder, great deeps dried up, and are like a dry floor, neither clods, nor clouds give the●r wont inst●●●s all which do argue that they have no long cont●un●●e. Moreover if we may believe Astrononiers, the 〈…〉 of the celestia●●●●s is weakened, the Sun is not so many 〈…〉 from us as it was wont to be, for they avouch that ●t is nearer to us by the fourth part than it was in Ptolemies ●s time: that is to say nine thousand nine hundred seventy fire miles as the Germans reckon miles. If there be such a decl●●ation in the uppermost part, what shall we say of this low ●●ost room, but that it is in a very weak taking? 
1. Cor. 2. 29. 32. 31.  Old age hath come upon the back of the world, and every part thereof groaveth under the burden thereof. 
Rom. 8. 19 20. 21. etc.  In plants their is lesser virtue▪ in beast's and men lesser strength, 
Isaith. 24. 1. 3 4. 5. 6. 7. etc.  in all of us fewer years. 
〈◊〉 26. 14.  I look therefore for no less than a sudden and short consummation of all. 
Deut. 28. 16.  From this doctrine groweth very special use, if we have grace ●o apprehend it. 1. For the consideration of the transttory nature of the things of this world, lifteth up our minds beyond all earthly things, and gaineth them to God. For it is but lost labour to plough upon rocks, to lean upon a broken reed, to look for comfort of a river that is dried up, to build upon uncertainties, and to rely upon mere vanities. But Solomon smiteth the world of both cheers, twice calling it vanity, 
Eccle. 1. 2.  vanity of vanities and troubling the note, that we might know it is his verdict without repeal. All is vanity. 
joan. 2. 8.  jonas giveth the he to them, naming them lying vanities: as promising one thing and giving us another: promising li●e, and every minute bringing us to death: promising felicity, and overwhelming us with misery: promising eternity, whereas it is transt●orie: 
Gen. ●9. 13.  dealing dissemblingly and falsely with us as Laban did with jacob, who promised him Rachel, but gave him Lea●● in her stead: And as the false prophets did by Achab, promising him victory, 
1 King. 22. 34.  when behold he was slain by the enemy: and as the deceitful teachers did the people, of whom God thus speaketh by Isaiah: My people, they that call you blessed deceive you. It is the ghostly council the Apostle giveth us from this observation. Charge them that are rich in this world, 
1. Tim. 6. 17.  that they be not high minded, and that they trust not in uncertain riches, 
Muk●. 4. 15. ●8.  but in the living God etc. 
Luke. 12. 15. 16.  The like lecture Christ read us before him: 
Math. 6. 19  Lay not up treasures for yourselves upon the earth▪ which the moth and canker corrupt, 
1 〈…〉 19  and where thieves dig through and steal: For if we dye, 
〈◊〉. 12. 33.  the very corruption thereof shall co●●●●me our corruption, as the Apostle learneth us. Your riches 〈◊〉 corrupt: 
〈…〉  and your garments are moth-eaten. Your gold and silver is cankered and the rust of them shall be a witness against you, and shall eat your 〈◊〉 as it were fire. 
〈…〉  Ye have li●●●●● pleasure on the earth and in wantonness. Ye have nourished your hearts, as 〈◊〉 day of slaughter. He saith of them as Duke joab said to Abner in effect: 
〈…〉 26.  Knowest thou not that it 〈◊〉 bitterness in the latter end? If we could spare a time from due sins for such a thought, we should soon feel in ourselves more compunction, and devotion.  
2. This document also as needful as the former is from hence deducted, that we who dwell in houses of clay, whose foundation is the dust, who are nothing else but a sink of sin▪ and Chaos of corruption, shall much more perish, seeing all the parts of the world, the excellent creatures and workmanship of God shall have their dissolution. We ●iue not here in a castle and place of abode: 
john. 18. 36.  but as it were in an june as passengers to tarry but for a night: as Christ said. My kingdom is not of this world: so our kingdom and continuance is not in this world. As God said to Abraham▪ 
Gen. 12. 1.  get thee out of thy country, & from thy kindred, and from thy father's house: so God will say to every one of us, 
Acts. ●. 3.  get thee out of thy life. 
Exod 33. 1. 7  As the tabernacles of the jews were made to be removed, so are we. Wherefore, stand not so much upon the prerogative of thy birth right and terms of gentry, seeing they are all so momentary. 
Goe 2. ●. & 5. 2  It is well known from what house the best borne among us, 
1. Cor. 15. 45  the son of man only excepted) originally have descended, namely from the earth and glebe, 
Gen 3. 19  job teaching us to call corruption our father, and the worm our mother. 
job. 1●. 14.  Now what profit is there (as David saith) in our blood, 
I●al. 6. 5.  when we go down to the pit? As 〈◊〉 said, Lo, I am almost dead, what is then this birthright t●●ee? 
Gen. 25. 32.  Wherefore by the diligent consideration of thy end with the world and thou shalt be taught and brought to make an end of sin and so begin a new life. 
Hebr. 12. 16.  And therewith? 〈…〉 Christ the sole object of the eye of the 〈◊〉, thou shalt 〈…〉 death bed be willing to die, and 〈…〉 (which saying Possid●nius in the story of his life 〈…〉) I am not ashamed to live & I do not fear to die, 
A●●●stine 〈◊〉.  because I have a good master whom I serve▪ what extremity of sollie is it to be thinking of this transitory world so much, and of the eternal world to come so little? wherein we are like the ●unnell that tunneth in liquor into a vessel, that delivereth itself of the purer matter, but suffereth the concreat and gresser substance to cleave to the sides of it. The judgement that should purify us is out of our sight: and the carnal cares of the world, like lumps of mire and clay stick to our souls.   

The second Chapter.  
Of the manner how the world shall be destroyed.  
IT being concluded in the former chapter that the world shall be destroyed, order would we should set down how it is to be destroyed: which shall be the subject & argument of this chapter; which we will spend upon these two parts. 1. The first shall determine in what sort it shall perish.  
2. The second shall give decision to this question, whether the same in substance or form shall so perish. About the first there is great dispute and difference among Doctors, while they denied themselves into contrary min●es: some holding that it shall be destroyed by water, 
Seneca in naturalib● quest. lib. ●.  othersome by fire. Of the first rank are Seneca and his scholars. 
In historia Phile.  Of the second which are the sounder sort, are the Stoics, of whom Cicero and Galen maketh mention, Heraclitus, the greater part of Philosophers, the Mathematicians, and Divines running with the stream of sacred authorities, as the other part with the current of their private fan●ics. For they take their text from Peter who saith. 
1. Pet 3. 7. 10. 11. 12. 13.  But the heavens, and earth which are now, are kept by the same word in store, 
〈◊〉 1. 65. 17. & 66. 22.  and reserved unto fire against the day of judgement, 
〈◊〉 ●. 21. 1  and o● t●e dest●●● of ungodly men. But yet there is no small 〈…〉 of the Moon to scour and purify the other three elements: others producing it out of the Sun beams. Peter Lombard saith, that th●e fire shall go before the face of the Lord, and shall reduce the whole fashion of the heavens & earth to a consumption: and he is so curious and fine as to measure out unto us the height of the fire, su●ing it to the depth of the waters of Noah which drowned the earth. Such things delivereth Austin in his twentieth book of the City of God in the 18. chapter. Yet in the 16. chapter of that book he seemeth to deny that a man may have any certain knowledge therein but by the especial certificate of the spirit. Wherein he is in the right and of the surer side, for it is safer for us to hold this modesty then to be over busy with the secrets of God's sanctuary. 
1. Peter. 3. 7. etc.  It is enough that we simply believe (as Peter teacheth) that the world shall be fixed. 1. To ventilate and examine, of what kind of nature this fire should be. 2. From whence it should be brought 3. How the saints shall be preserved in that flame, & live as the Salamander in the fire. 4. How high this fire shall mount we leave to the will & providence of God, being contented to be wise with sobriety and not affecting to know more than God would have us, or to compel the scriptures that are willing to go part of the way with us▪ to go after the vagaries of our idle lusts. It serveth to the confirmation of the present cause, namely to the illustration of the manner of the world's dissolution, that which Math: hath in these words: 
Math 25 6.  At midnight there was a cry made, Behold the bridegroom cometh. The voice of the angel and the trumpet of God is part of that cry. The scripture calleth it else where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the hoarse vociferation of Mariners when they call one upon another to go to their tackling: for it must needs be a cry out of cry that must waken the dead, and raise them from their graves. But another part of the cry is the stridor and noise that Peter mentioneth which this fire that shall consume the world shall make, 
1. Pet. 3. 10.  saying: The heavens shall pass away with a noise and the elements shall melt with heat, and the earth with the works therein, seal be burnt up. We hear a terrible noise at the downfall of two or three houses at once: therefore that must be a noise with a 〈◊〉 esse which one fire shall make which shalouerchro●●●he heavers, the earth, the sea, all cities▪ towns, houses, beasts, living creatures, and the whole mass of the world altogether. David by an apt similitude, teaching the ●●ate and condition of the wicked, alludeth hereunto As the fire among the thorns, etc. Fire among thorns, maketh a great noise. Wherefore hear we now the cry of his word at midday, lest we hea●e this fearful cry at midnight hitherto spoken of: and in time let the sweet cry of his mercy charm us, lest the direful and ireful out cry of his judgements do condemn us.  
We come to the second part of this Chapter, which answereth the question, whether the substance or form of the world shall perish. For hereof are two opinions scattered. 1 Some are of that mind, that in very substance it shall be turned upside down, fastening upon these Scriptures, as of that in the Psalm: 
Isal, 102. 25.  Thou hast aforetime laid the foundation of the earth, and the heavens are the works of thine hands. 
Heb. 1. 10, 11 12.  They shall perish, but thou shalt endure, etc. As of that saying of the Prophet Isaiah, 
Isai. 65. 17. and 66. 22.  For lo I will create new heavens, and a new earth, 
Revel. ●1. 1.  and the former shall not be remembered, nor come into mind: 
1. Pet 3. 13.  as of that which Saint john in his Revelation saith: And I saw a new heaven, and a new earth; for the first heaven, and the first earth were passed away, and there was no more sea. Finally, in that the Angel sweareth by him that liveth for ever, that Time shall be no more. Now if time be taken away, all motion must be taken away. If all motion be taken away, there is nothing in the world that can continue. 2 But othersome hold, that only but some parts of the world shall be overturned at the second coming of Christ, not altogether raised from their foundations: but so as they shall suffer a singular alteration. Ambrose taketh part with this side and setteth his hand to this opinion, 
1. Cor. 7. 31.  urging that which the Apostle Paul saith: The fashion of this world goeth away: prossing the word which he calleth the fashion, shadow, or form, and not the mass, matter, substance. That authority of Peter also favoureth that part, in these words. Wherefore the world that then was, 
2. Pet. 3. 6.  perished, overflowed with the water: when as but the lower parts thereof were corrupted by the waters. 
Apoc. 21. 1.  That of the Revelation preiudiceth not the point: For there seemeth rather a new heaven, and new earth to be destroyed, than a dissolution of the other to be insinuated. Also in Isaiah it is said That the Moon shall have the light of the Sun, 
Isai. 3●. ●6  and that the Sun shall yield seven fold more light than it doth now. The Schoolmen apply all inferences in this case to the qualities, and not to the substance of the world: for the nature of the world shall not so be turmosted, 
Rom. 8. 20. 21, etc.  as it shall be brought to nothing: but it shall be rescued and redeemed from the hands of var●tie, unto which it was subject. For the world being sentenced to this judgement for the sin of man, not of itself sinning against God: after that sin is out of place, the world must recover his former dignity, when the time appointed is accomplished, especially the lower bodies which are in the sublunary world: for those be most object and subject to corruption. 
Lib. 4. dist. 4● Lib. 20. cap. 1● de 〈◊〉 Dei.  The master of the Sentences in effect delivereth thus much: But he borroweth that which he hath herein from Austin, who saith, That by a worldly combustion the qualities of the corruptible elements which had some cognation and correspondency with our corruptible bodies shall utterly burn and perish, and that the substance shall put on those qualities by a miraculous exchange, which shall be agreeable with the condition of immortal bodies, that the world being altered to the better, may be fitting to the persons also in their bodies altered to the better. In the 14. Chapter of the forenamed book, this is his verdict. This world shall pass away by a mutation, not final subversion. And he allegeth for himself the forecited saying of Paul, 
1. Cor. 7. 31 Lib. de dogma. 〈◊〉.  The fashion of this world passeth away: The figure (saith he) not the nature is spoken of by the Apostle else where, he likewise saith: we are not to believe, that the Elements, that is to say, that heaven and earth are to be produced to ashes, but that their property shall be bettered. The scriptures no where show the dissolution of the world's substance. Also the bodies of the Saints must be in a place: but what place shall they have, if they have not a place in the world? Moreover, man for whose sin all woe came upon the world, shall not utterly be destroyed, but shall be renewed in body, and invested with immortality, either to his endless felicity, or misery: wherefore the world's composition that was not in the transgression shall much less comein substance to this utter confusion. But this being a point more doubtful than profitable, we leave it arbitrable: what shall be the end of the world, we shall best know in the end of the world.  
Thus having insisted as much as need requireth in the two propounded points of this Chapter, we will give the use, the life of the whole, and so conclude the same.  
Whereas the fire is to consume this world as stubble as the former world was licked up by water: 
2. Pet. 3. 7. 11. 12.  we see how every thing, howsoever simply of it own nature, 
Gen. 7. 20.  appertaineth most to the necessary use of man, hath a most hurtful effect against man, when God will take it up as a rod in his hand, either for the correction, or destruction of man. The fire, the water, the soil, the air, are the Elements that are aliments unto us in their property, and kind whereby we live, move, and have our being: but when God otherwise disposeth of them, and purposeth the diversion of their nature, they are posting Pursuivants of the wrath of God to execute his judgements, 
Gen. 19 24. Gen 7. 20. Num. 16. 31. 32. 33. 34. Num. 11. 16. 33.  to the overthrow of our lives. Wherefore the fire went out from God's presence to burn up Sodom and her Cities. The water, the Besom of his fierce anger, drowned (reserving only eight persons) the whole world of the ungodly. The earth whereupon every one treadeth, opened and distended her mouth like hell, and swallowed up Dathan, and coneted the congregation of Abiram. Manna the dainty restoration of the Israelites, burst out of their noses, and savoured abominably, as a most just judgement against their palpable and damnable ungratefulness. The sons of the Prophets, by a sour herb in their pottage, 
〈◊〉 1. 4.  had almost perlshed. The wind, a Meteor by which we live, being the spirit of life and as it were a fan in the hand of God, for the clarifying the air that it should not putrefy (an the Lungs in stead of bellows are given to the heart, to qualify the excessive hear of the heart) drived jonas into the depth of the sea.  
Again, whereas the world is to be wasted with fire, and every man's work is to be revealed by sire: 
1. Cor. 3. 12, 13, 14, 15.  let us labour to plant gold, silver, precious stones, which the fire will make brighter: and root up and remove, wood, ●ay, stubble, which cannot continue against the force of the fire: 
2. Thes. 1. 7, 8. 1. Thes. 4. 16. 1. Cor. 15. 52. Matt. 24. 31.  When the Lord jesus shall show himself from Heaven with his mighty Angels in flaming fire, rendering vengeance unto them that do not know God, etc.  
Lastly, this argueth the worlds folly, that laboureth to labour, and carketh to care, never taking out his Quietus est, for those things that are reserved unto fi●e: which draweth many, through their wicked practices thereabout, into the horrible fire that we shall ●ntreate of afterward.   

The third Chapter.  
Of the uncertain and unknown time of the world's end.  
Having foreshowed the manner of the world's dissolution, which we rather call an immutation than corruption, and a translation from a worse to a better condition: like as when we of children become men: of men, old men, we are not destroyed but changed in nature: the fire not consuming the world, but restoring it: as the fire consumeth not the gold, but refineth it: by the method of the place, it would be considered concerning the time of the duration thereof, what is to be determined, wherein we will desire to know no more than the Scriptures have revealed: From whence we have no certainty, but rather the uncertainty is every where spoken of. As where Christ saith: 
Matth. 24. 36.  Of that day and hour knoweth no man, no not the Angels of heaven, but my father only. In Mark he excepteth against himself to leave the high knowledge thereof only to his father: 
Mar. 13. 32.  Neither the son himself, save the father. Which is to be understood of his humanity: which naturally and ordinarily knoweth nothing ●erein: but as it is taught by a better schoolmaster namely his Divinity. When the Apostles put forth the question to Christ: 
〈◊〉 1. 6.  Lord wilt thou at this time restore the Kingdom to Israel? Their answer was, that the knowledge thereof was to deep mystery for them. It is not for you to know the times or the seasons, which the father hath put in h●s own power. It is Christ's watchword to the world. 
Matth. 24. 41. Matt 2●. 13. Mark 13. 33.  Ye know not what hour your mu●●er will come. Ye know not the day nor the hour, when the son of man will come. Ye know not w●en the time is But 〈◊〉 it is not far of we are sure. So Paul teacheth: 
1. Cor. 13. 11.  To admonish, us, upon whom the ends of the world are come: 
Apo●. 16. 15. 1. john. 1. 18. 〈◊〉 Gen. cont. M●nic●. cap. 2●.  Saint john is as plain. It is the last time. Augustine saith unto Hesychius, who was curiously inquisitive of the worlds end, That he dare not give the adventure to measure the length and the scope theref, seeing the Angels and Son of man himself are ignorant hereof. But in his first ●ocke upon Genesis against the manichees, he giveth six ages to the life of the world, as the life of man is disposed, and divided into several sundry ages, through which as his life pass, so the life of the world goeth away. By casting the world into sire, ages, he followeth the set number of days which were sire, wherein the whole form and frame of heaven and earth were made and finished. The first age is the time from Adam to Noah, or to the stood, which he compareth to our infancy. The second is, all the time from the flood to Abraham's days, which he likeneth to our childhood. The third is, all the time from Abraham to David, which he suiteth to our youthful age. The fourth is, all the time from David to the transportation of the people into Babylon, which is answerable to our man's estate. The fifth is, all the time from the captivity to the Incarnation of Christ, which hath reference is our old age. The sixth is, all the time from Christ, to the very end itself, 
john. 2. 18.  which is our decrepit estate and condition, which is called by Saint john, The last hour. After which followeth the seventh day, even the Sabbath of our endless rest.  
But in regard of the notable changes thereof, the world may be drawn to a narrower room, and more simply be distributed into four ages only. The first is the time from the Creation to the Flood, which we may rightly term the infancy and Childhood of the world, 
Gen. 4. 21. 22. etc. Gen. 4. 26. Gene. 3. 15. Exo. 12 & 13. & 16. & 20. etc. Exod. 28. 21. 2●. Exo. 18. 5. 18.  for that theu Artes were first found out, and that with the first principles and promises of salvation the godly were satisfied, and they worshipped God after a simple and plain manner. The second, from the Flood extendeth itself to the promulgation and publication of the Law, which for very good causes we may worthily call the youthful age of it. For than were men, far and wide divided throughout all parts of the earth: Commonwealths were first founded, and the beginning of the first Monarchy instituted, and the covenant of salvation by God with Abraham our father indented, the lineage and descent of the Messiah designed, 
Exo. 13. 3. 1●  and our universal redemption in the deliverance of the Israelites from the Egyptian thraldom, typically represented. The third age comprehendeth the whole time that was spent under the time of the Law, unto the coming of our Saviour in the flesh, as we find it divided by our Saviour Christ himself, 
Mat. 11. 1●  saying: The Law and the Prophets are unto john, etc. That was the ripe age and manhoods of the World, it being then come to his perfect growth, for than came in Magna Charta, the plenary enrolment of the will of God, making the consignement of the promises of God, by sundry Ceremonies, and opening them at large by the Commentaries of the Prophets. Now as sorrows increase with years, and the full age hath fullness of troubles accompanying it: so many perturbations did fall upon these times, and the whole world was, as it were set upon Wheels, and up and down rolled with tragical comm●tions. The fourth age ran upon the neck of this, wherein the Senne of God, in flesh was manifested, which to the consummation of the world shall be continued. This (as we noted before out of john) is called The last hour, 
1. john 2. 18. Gal. 4. 4.  otherwise called by the Apostle Paul to the same effect: The fullness of time: so termed, because all the promises of God (excepting the general resurrection, and judgement) are absolutely fulfilled, and shall make a full end of the World. Now it agreeth ful●ie with the nature of old age. For as old men can not live long, (though young men may die soon) and they spend their remainder of time, with cares infirmities, and diseases enough: so we can not promise to the world being in his old age any long continuance, or that it shall be better than it is, but rather that the age of it shall be more burdensome unto it, and make it to be worsser. This knowledge howsoever sufficient for us, satisfieth not others foolishly curious, aiming at the very exact time of his dissolution, by these frivolous conjectures.  
These have found out a simple shift for themselves to answer Christ's words, The day and hour knoweth no man, instnuating that we may have a guess at the time though we know not the nick and exact part of the time. But their sophistry will not serve them For Christ's ●●plie to the apsie question of the Apostles in these words. It is not for you to know the times, cutleth off their cavilling ●●stinction of time it being in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Times and seasons, 
Act 1. 7.  wherefore their cunning cometh out of time. Neither will that out of Matthew do them good whereby they would take a measure of the time, when 〈◊〉 world should have 〈◊〉, 
Math. 24. 14.  in these words: And this Gospel of the kingdom shall be preached through the whole world, for a witness to all nation's, and then shall the end come.  
Augustine answereth them thus, the Lords coming shall not be until the Gospel be dispersed throughout the world: But how soon he shall come after this is thus published, it is not from hence gathered. The Gospel was generally notified to the world in the Apostles time, who by their continual tedious perambulations had sent the sound thereof into all lands, 
Rom. 10. 18. Psal. 19 4 Col. 1. 6.  as Paul in his letter to the Colossians writeth thus. Which is come unto you even as it is unto all the world, and is fruitful, as it is also among you: and yet ever since the world hath continued. But there are many rely upon idle dreams as upon familiar devils. The Mathematicians do look for a great year, as Cicero showeth, after which all the stars shall return to their beginnings, and then the end of the world shall be. Baldus in Cicero, putteth in this spoke, This conversion how long it will be is a great question: but it is necessarily certain and definite. Macrobius out of the opinion of natural philosophers doth set down a great year, which he calleth the worlds year. Making it to confist of fifteen thousand years, as the Sun measureth them. Augustine acquainteth us with the fancies of some in his time, who assigned four hundred years after the ascension of Christ unto heaven: of others who ●●cr●ed five hundred: of others who spoke of a thousand: after the expiration whereof the world should have an absolute vastation. But their uttermost prefixed time having long been out of date, their vain assertions are sufficiently reproved. Others there are that are carried away with oracle derived from the traditions of the Hebrews, which they would bear us in hand they had learned of Elias and out of his school house, and restrain the world's duration to 〈◊〉 thousand of years which they to part equally into these 〈…〉. 1. Two thousand spent be o●e the time of the law. 2. Two thousand under the law 〈◊〉 3. The last two thousand to the kingdom of Christ, deputed so as 〈◊〉 ●eeing the year of grace revealed 1603. (as it pleaseth learned men so suppute,) this is the five thousand five hundredth 〈◊〉 eight year of the worlds age: So that of this account there 〈◊〉 ye four hundred ●eeres to be consummased. This reckoning hath ●●nne the more currently, in that they apply these six thousand years to the six dates, wherein God created y● world● inasmuch as the Prophet saith. A thousand years in thy sight are as yesterday: 
P●●l. 9● 4● 2. Pet 3. 8.  and it ●●in Peter: One day is with the Lord as a thous●●d years, and a thous●nd years as one day. Hereupon they make this interence: as in h●da●es the world was 〈◊〉, and in the seventh w●s the sabbath of the Lord, wherein he tested. So after six thousand years accomplished the world shall be ●est●o●ed, and in the seventh shall our eternal fabb●th he fulfilled, and in the eight the purity of our circumcision re●o●ed. We read also of another fraternity and brotherhood, who ●●liuer that the ●●sticali body the church, shall abide three and thirty years here in ca●th, as Christ himself 〈◊〉 so long in the bod●e which he took from the Virgin. But they make every of those pieces of a wonderful wideness, putting fifty years to every one, to make every year a year of jubilee. But this and such like are ver●e fr●●uolous fictions. It is naturally engrafted in the mind of man to desire novelties, and to affect strange courses, and so see is after a knowledge beyond all sob●tet●●: to be curiously ●●quisttiue after ●●ages to come, and carelessly respective of such things as are present. This is the cause why some give themselves unto ●●lawfull arts. and 〈◊〉 themselves to be mocked and misled b●●ste Devil. 
1 〈◊〉 18 8. 9 etc. I●●ah. 8 19  So did Saul who perceiving God to be angry with h●m▪ and the hand of the Philisti●●s to be sore upon him▪ never sought unto God for his Quietus est to have counsa●le or comfort from 〈◊〉: But decorous to know the censequent of the case, he deliberated with 〈◊〉 women who drove him headlong to de●petation and destruction. Such madness now blindeth, and be●●te●eth too many, who by staring upon the starts will prognositcat the event and success of every year, and so determine of the estate of it, as if they had the heavens water in an brinall: with an impudent rashness denouncing wars, fore-promising peace, prophisying of maladies in men and beasts, giving us many good words of a good year, telling us a fair tale of the free passage of religion, and comprehending in their speculation the perturbations and mutations of all kingdoms. In the mean while they let slip greater matters that are certain, revealed by the scriptures, touching faith, hope, charity, and other godly duties requisite for a christian man weil to know, and to be familiarly conversant in, which have no perplexity or obscurity in them. But in this Article especially, which is of the end of the world, men at all times have been singularly busy and bold: Whereas the prophecies thereof (as Augustine well saith) are sooner perfected then perceived. This is one of the devils notable stratagems and devices, to set our brains a work with circular questions, endless and fruitless: thereby to withdraw our minds from points of greatest néedfulnes. The Apostle toucheth such, 
1. Thess. 2. 1. ●.  and willeth the Thessalonians not to heed them that drop into their ears the present coming of jesus Christ in glory. Our age have brought forth men of no base learning, 
Ephe. 56. Luke. 21. 8. Mar. 13. 5. Mat. 24. 4.  who in their books and sermons, have been over saucy and malapert in this matter, as if they had been furnished with heavenly revelations, and as if God had familiarly talked with them, as the father death with the child●. 
Math. 24 36. Mark. 12. 32  Now what heinous and detestable boldness is this to affect such a metaphysical, and supereminent knowledge, which goeth beyond the wisdom of angels and the wisdom of the son of man, as he is barely the son of man: So we be wise unto salvation, we must content ourselves with that which the word delivereth us, and seek no other schoolmaster, no though it were an angel. 
Isaiah 8 20. Gal. 1. 8 9  I care not what any Angel saith, if he take not his text from the written word of God, which we have with us. That which we say of an Angel, is to be understood likewise of the spirits of those that are departed, as the history of the rich man and Lazarus showeth, who putting up his bill of request unto Abraham, 
Luke. 16. 29  that some doctor out of another world from the company of the dead, might be sent to preach unto his brethren, he was denied his suit, and told that Moses and the Prophets were sufficient, and that if they could not reclaim them, their case was incurable: this his new found affected monster could do no good upon them. What need have we to seen beyond the scriptures for any thing belonging to the work of our salvation, when (as Paul saith) an Angel is not to be credited, but so far as he cometh with scripture? The object and subject of the word being Christ. 
Gal. ●. 8.  how should it not be stored with all kind of wisdom? Who of God is made unto us, wisdom, and righteousness, and santification, and redemption: The written word of God indited by the spirit, is in all numbers absolute as Paul teacheth. 
I. Cor. I. ●0. jere. 13. 5. ●. 2 Tim. 13. 16. 2. Pet. 1. 10.  The whole scripture is given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works.  
It was requisite that this time should be concealed and not discovered to us. That we might arise the better from that bed of security, into which we were cast as jezabel was cast upon abed of fornication. Christ taketh up this argument, as an instigation to us to more forwardness and faithfulness in our duty: Watch therefore, for ye know not when the master of the house will come, 
Mark 13. 35. 36. 37.  at even or at midnight, at the cock crowing or in the dawning. It is our manner to serve God as lawyer's do their cliants, with delays, and to put off duties of religion and devotion to after times, promising ourselves that we shall live long and see many good days. But while we are in the fashion of the world in Zacharie ●in time, 
Zach. 1. ●1.  of which it is said, All the world sitteth still, and is at rest, the Echo and answering voice from heaven will be this. 
1. Thess. 5. 3. Apoca. 3. 3. & 16. 15.  When they shall say peace and safety, then shall come upon them sudden destruction, as travel upon a woman with child, 
2. Pet. 3. 10. Math. 14. 44.  and they shall not escape. Wherefore the uncertain suddaines of the worlds end is effectual to dispel desidiousnes, and to stir us up to watchfulness, to live as if the present day were the last, 
Apoca. 20. 1●  and to make our books even, as if out of hand God would keep his Audit among us and take a straight account of us.  
Omnem crede diem tib● diluxisse su●remum.  
Think every day the last: that here abode thou hast.  
A Poet spoke it and every Christian may well repeat it. It thou were called to a table furnished with fifty or three score platters of good meat, sluing only that deadly poison is in one of those chargers, and thou art to●oe so ●●uch before but art ●ot certified in which of them it is: Doubtless in the tender regard which thou hast of th● li●●. thou wouldst mistrust every di●h, and forbear all together, least in that which thou tastest thou shouldest be taken: It is thus with thee, thou hast here fifty or three sco●e years to live, and in one of those, death shall certainly seize on thee, and thou knowest not in which of them he will attach thee: wherefore doubt every one I advise thee, and look circumspectly abo●t thee Seeing our pater patria, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in heaven, we are Pilgrims and travailers upon earth, as all our Fathers were and we have a ●ourney to go namely to jerusalem, a City, whose builder and workman is God, and a swift Horse we have to carry us thither, let us gird up our reins, put our Sandols' about our feet and prepare for the voyage. What man knowing that he is to live in England will purchase and build in Spain? But such fools are we, looking to live in heaven, we consume ourselves with care how to live here in earth. I do not impartinently degress from the matter, in putting two ends together of the world, and man's life. For the same consideration is to be had of them both; there being such a kind Sympathy and aff●nite between them. For death in Scripture is called the way of all flesh, 
●osua. 23. 14.  and the common inevitable condition of death is imposed upon all. But there is nothing more certain than the uncertainty thereof as daily proof teacheth. job his Sons and Daughters, 
job 1. 19  when they were feasting in their elder Brother's house, little thought that death was so nigh them in a whirlwind, which threw the four corners of the house over them. 
1 King. 16. 10  When Elah was drinking in his Steward's house in his capable Goblets eue● vn●o drunkenness, he did not imagine there to be done to death by Zimri. Did Babylon, was bare the title of the Lady of the kingdoms, and was called Tender and Delicate, 
Isai. 47. ●. 5. 7. 8.  who presumed of herself that she was like Mount Zion, not to be removed, and therefore said, I shall be a Lady for ever: I am, and none else: I shall not sit as a Widow, neither shall know the loss of Children: Did she (I say) that thus swelled with pride, dream that this sentence should so soon have been read over he● Thine end is come? 
jerem. 51. 13.  wherefore to such as say●● Isa●ah: 
Isai. 56. 12.  Come I will bring wine, & we will fill ourselves with strong drink & to morrow shall be as this day, and much more, which 〈◊〉 but the merry madness of one hour. I●●nes removeth th●● 〈◊〉 from their eyes that blindeth them, and lo●teth them see the nice and ●ickle estate wherein they stand thus censuring their folly. 
jam. 4. 13. 14. 15.  Go to now ye that say, To day, or tomorrow we will go into such a City, and continue there a year and buy and sell and get gain, 
1. Cor. 4. 19 Act. 18. 21.  and yet cannot tell what shall be tomorrow. For what is your life? It is even a vapour that appeareth for a little time, and afterward vanisheth away. No glass or pitche● of earth is more brickle then the body o● man, as being nothing else but a house of clay, whose foundation is the dust. For a noisome savour, an infected air, a day little more than ordinarily hotter, some what a larger supper, excessive either sorrow or pleasure, is as it were a blow of a hammer that knocketh the sides of t●is frail vessel together. A little labour cracketh some, a little lo●e othersome, unkindness is some man's coro●iue, 
2. King. 4. 8. Macc 5. 9 etc. 1. Kin. 15. 23. 2. Chr. 16. 12. Lam. 2. 11. 12 Ezec. 16. 49.  and his pleasant wine is his ●o. This man complaineth of headache with the Sunamites son: that man hath convulsion in his bowels with Antiochus. A third man crieth out of the gout in his legs with Asa. Some perish through pe●utie, as the sonne● of jerusalem: and other some are slain, surfeited through satiety, as the Sodomites: many are dispatched by violent death many kind● of ways; 
Math. 2. 16.  some in their cradle, as the Babes of Bethlehem: some in their Parlar as Eglon. some in the field as Saul: 
judg. 3. 12. 1. Sam. 3 1. 4. 2. Sam. 4. 5. 6. 1. King. 2. 29. etc.  some in their bed, as Isbosheth: some between the Porch and the Altar, as Zenacharib: some at the very horns of the Altar, as Duke joab: some by water, as Pharaoh and his Princes of Egypt: some by fire from heaven, as the Co●onels with their fifties: 
Exod. 14. 27. 2. King. 1. 10. 2 Kin. 16. 18. Num. 16. 31. 32.  some by fi●e from the earth, as Z●mri: some by the rupture and opening of the earth, as Dathan and his complices: some by wind, as lob's sons and daughters: some by dogs as jesabel: some by worms, as Herod: some by Lions as the disobedient man of God: 
job 1. 19 2. King. 9 33. Acts. 12. 23. 1. Kin. 13. 24. 2 King. 2. 24. Ester. 7. 6.  some by Bears as the graceless children that mocked the Prophet: some by the Gallows as Haman: some by a G●at, as Pope Adrian the fourth: some by a hair in their 〈◊〉 as a certain Ro● an Fabius the Senator: some by the stone of a R●●s●n as Anacreon: we come into the world one way: but we go out of it by a thousand. We marvel not that a clock is soon out of ●elter, because it consists of so many slender pieces: our bodies standing of so many weak iunctures, why should we admire the soon decay of it? Death knocketh us on the head like a hammer: goeth through the loins of us like a sword: entangleth every one of us like a snare, as a prison keepeth us forthcoming: as a sea, engendereth us all: and it is the tribute money that we must all disburse to nature. Wherefore as watchmen are set to those places where they fear the enemy will come, though his coming be uncertain: so because our enemy death will beset our bodies and souls, and his coming is daily to be feared and looked for, let us set good ward and watch about them both, that we may be appointed for him when he cometh, that we may not be afraid when we meet him in the gat●.   

The fourth Chapter.  
Showing the signs of the world's end.  
THe saying of the Prophet Amos, is very memorable in these words: 
Amos 3. 7.  Surely the Lord God will do nothing, but he revealeth his secrets unto his servants the Prophets. He brought the Flood upon the first world, 
Gene. 6. 3. 18. & cha. 7. 1. 20 Gen. 19 7. 9 2. Pet. 2. 7. 8. 9 Exod. 5. 1. & 6. 10 & 7. 10. & 8. 6. 13. 17. 21. & 9 3. 10. 23. & 10. ●. 13. 22.  but they were told of it a hundred years before by Noah. Sodom and Gomorrha, and the neighbour Cities were burnt to Ashes, but this judgement was formerly denounced by Loth. He brought his vengeance and fierce wrath upon Pharaoh. but he had fair warning thereof by Moses aforehand. Thus God threateneth the world's end, but he giveth us signs, which are the Preachers and forerunners of the end. That God doth this, invincible argument that he loveth us, and that he is loath to undo us. For wished he our destruction, he would not prevent it with so wholesome admonition. For the Huntsman that seeketh the death of the Hare, threateneth not the Hare, but warily watcheth him, the better to set upon him: but God threatening us before, it is a sign he would have us take heed of that which followeth. The Genttle had an eye to this, who took coniectutes of consequent calamities, by some pre●●● accidents, according to that which the Poet saith: 
S●pe malum hoc nobis, si mens non laeva fuisset,  
De Coel● tactas memini praedicere quercus.  
This evil to us if that our minds had not been fond bend,  
Thunder from heaven upon our Oaks did threaten such event.   
That we should be grounded in the certainty of the worlds end, though we know not the certainty of the time, these signs and marks are given us. The signs prefired, partly are such as are known unto us, and familiar to our senses: and partly they are such as exceed nature's course, and are very strange and fearful to ronfider of. But they all serve to set forth the corruption and consumption of the world's body, as Ulcers, diseases, distort, and luxate members forespeak the dissolution of the natural body. This is no strange and uncouth case (as we have said before) but it is Gods wont so to do. 
Gen. 9 14. Eccl. 43. 11. 12.  He made peace with Noah, but the Rainbow which he placed in the Heaven, was the consignement of this Charter and indentment. Ezechias rece●ueth promise of ensuing health, 
2. King. 20. ●. 11. Isai. 38. 5. 8. 2. Chr. 32. 24.  and of longer life: And the recess of the Sun and shadow, certain degrees bindeth and confirmeth it. In this sort by signs are we assured that the world shall be dissolved.  
The signs expressly nominated in the holy Scriptures, 
Matth. 24. 29. Mark. 13. 10. Luk. 21. 8. 9 27.  are by Matthew, Mark, Luke, diligently set forth, and put together thus: 1 The first is corruption of doctrine, and seduction by impostors and deceivable teachers, noted by the penmen of the Gospels in these words: 
Matth. 24. 5. Colos. 2. 18. Matth. 24. 6.  Many shall come in my name, saying, I am Christ, and shall deceive many. 2 The second is wars, and rumours of wars, in these words: Ye shall hear of wars, and rumours of wars. 3 Motions, commotions, & subversions of Empires, 
Matth. 24. 7.  and dominations thus, delivered: Nation tha● rise against nation, & realm against realm. 4 Pestilence, 〈◊〉 Famine, 6 Earthquake, in the end of the seventh verse, of the 24. Chapter of Saint Mathews Gospel, huddled together.  
7 The persecution of the Church by the false Brether●●, the breathest of 〈◊〉 chur●● in these wo●ds 〈◊〉. 
〈◊〉 14. 9 Io●n. 15. 20. & 16. 2. Math. 10. 17.  Then shall they deliver you up to be afflicted, and shall kill you, and ye shall be hated of all nations for my name's sake. 8. Defections in the church and intestine perturbations and division between k●dred and al●e● in these words opened: 
Math. 24. 10.  And then shall many be offended, and shall betray one another, and shall hate one another. And that an insolent neighbourhood, and Ero●●erhood shall do this, 
Mark. 13. 12.  Mark foretelleth. The Brother shall deliven the Brother to death, and the father the Son, and the Children shall rise against their Parents, and shall cause them to die. 9 Generally, of iniquity and detection of charity, are tokens of a cousumption in the worlds body, in the same Cat log of ●ehearsed malignities put down. 
Math. 24. 12.  And because iniquity shall be increased, the love of many shall be cold. 10. The coll●men of the church throughout the Gentiles & al●●ations and the dispersion of the Gospel among all lanois, to the ends of the world, is another presagement of the worlds ●nd And this Gospel of the kingdom shall be preached throughout the whole world, 
Math. 24. 14.  for a witness to all nations, and then shall the end come. 11. The abomination of dissolution, setting up a Monarchy in the holy place, with the rest witnesseth the worlds dissolution. When ye shall see the abhom nation of desolation, 
Math. 24. 15. Mark. 13. 14. Dan. 9 27.  spoke of by Daniel the Prophet standing in the holy place. etc. 12. The coming in of dececivable and damnable spirit, false Christ's and false Prophets is an other essential mark of this matter: 
Math. 14. 24. Luke 17. 23. 2. Thes. 2. 3  For there shall arise false Christ's and false Prophets, and shall show great signs and wonders, so that if it were possible, they should deceive the very elect. 13. Prodigious, Aspeas in the heaven, strange Eclipses of Sun and Moon, palpable and more than Egyptian darkness, afearefull fall of the Starts, a shaking in all the powers of head●● do prophecy this point: 
Mat. 24. 29. Dan. 7. 13. Apocal 1 7. joel. 2. 31.  The Sun shall be darkened, and the Moon shall not give her light, and the Stars shall fall from Heaven, and the powers of heaven shall be shaken. Descend from the air to the earth, which giveth us no less fearful tokens hereof, as troubles and perplerities among the nations, roar in the sea and al●●ps, palpitatious torobbing, and thraving in all hearts, in expecttion of so terrible destruction. 
Luk 21. ●5.  Upon the earth trouble among the nations with perplexity: the Sea, and the waters shall roar. And men's hearts shall fail them for fear, and for looking after those things which shall come on the world. 14 The sign of the son of man in the el●udes shall be set up as a banner of the approach and end without end. 
Luk. 21. 25.  Then shall they see the son of man come in a cloud, with power and great glory. 15 lastly to truss up the bundle hereof, a supine security in the hearts of men, eating, ●rinking, huing in dalliance (as they did in Noah's time, whom the stood found so occupied and destroyed) shall possessie the world, and shall betoken the end of the world. As it was in the days of Noah, 
L●k. ●● 26. Gen. 7. 5. Matt. 24. 38. 1. Pet. 3. ●0.  so shall it be in the days of the son of man: they eat, they drank, they married wines, and gave in marriage unto the day that Noah went into the ark, and the flood came and destroyed them all. 16 To the former, put variety or nullity of saith. But when the son of man cometh, shall he find faith on the earth? 
Luk. 18. 8.  These signs are of two kinds, 1 Some go before the judgement. 2 Some go hand in hand with it. 
Ma. 24 24. ●1 Matt. 24. 6. 7.  Of the first rank are these. 1 Adulteration of pure doctrine by false and 〈◊〉 doctors. 2 Wars and proclamations of wars. 
7.  3. Plagur. 4 Famine. 5 Earthquake. 6 Catholic and general corruption to manners. 
12.  7 Decay of charity. 8 The progress and free passage of the Gospel. 
14. 9 10.  Martyrdom of good men. 10 Public scandal. 11 Settled and stiffnecked secaritie. 
21. etc.  12 Terror and horror among men. 13 Vocifiration and exundation of waters. Sccondly, The signs that keep company with the Iudg●nt, are 1. The obscuca●lon of the sun. 2 The E●l●pse and defect of the Moon. 
Matt. 24. 20.  3 The downfall of stars. 4. The lu●a●e and palsy shaking disposition of heavenly powers. 
30. 30. etc.  5 The sign of the son of man. 6 The direful eiulation and lamentation of the wicked. If we shall cursor●●e run over the 〈◊〉 clasley, we shall find all of them alread●●● esse, really accoup●●e●. 
Ma●. 13. 21. Antiq. lib. 20. cap. 11. 12. 14  1 The first, adulteration of doctrine, hath been long too 〈◊〉 josephus speaketh of ●able●●●s of such. who led the people into the wilderness and mount of Olmes: and bore them in 〈◊〉 that they were their saviours: among others he nameth the Egyptian named by Luke in the Acts of the Apostled. 
Act. 21. 38. 8 Chap. 5. 36.  This mischief like a Gangrene hath far disperied itself: For all the East-churches God after Mahomet, and the Pope hath established the kingdom of Antichrist very strongly in the Western parts. 
M●●h. ●4. 6. 7  2 Wars and rumours of wars have already been many and great. In lurie there were successive seditions, which partly were raised by their false teachers, and partly by tyrannous precedents were kindled. Wars after the death of Nero waxed very hot, the romans being at civil wars among themselves, every one catching his fellow by the head, & thrusting his sword in his fellows side while there was claim made to the crown by Galba, Otto, Vitellius, & Vespasian, in whose second year Titus took the city which together with the temple he quite consumed with fire. 
Matth. 24. 7.  3 Plague. 4 Famine, are individed companions of wars, or servants that wait at the heels of the Plagues, were long before threatened them for sin: as where Moses saith: 
Leuit. 26. 16. Lamen. 2. 17. Mal. 2. 2. Deut. 18. 21.  I will appoint over you a consumption and the bnrning ague to consume the eyes & to make the heart heavy. The Lord shall make the pestilence to cleave unto thee, until he hath consumed thee from the land. The heavy stroke of God's hand herein have divers parts of this our land of late years grievously felt. Concerning samme, it was so fierce and fearful in Heirusalem as many died of it, of which josephus writeth. Of a famine that came upon them the scripture speaketh. 
Matth. 24. 7. L●b. 20. Antiq. Cap. 2. Act. 11. 28.  And there stood up one of them named Agabus, and signified by the spirit, that there should be a great famine throughout all the world, which also came to pass under Claudius Cesar. 5 It is enough that Earthquakes are foretold though there be no further enrolment either of the place or of the time: 
Matth. 24. 7.  yet josephus maketh relation of some things agreeing with this prediction. For a year before the siege, 
Lib. 7. de bell●. 〈◊〉. Cap. 12.  there was a star over the City seen like unto a sword: at nine in the night, a light greater than the daylight shined in the Temple, which continued half an hour. In the air were seen armed soldiers skirmishing together, and a voice in the Temple was heard. Let us depart hence: But we need not wander so far for proof of such prodigies. The Earthquake that happened in the year 1580. on the sixth of April, that shaked not only the scenical Theatre, but the great stage and Theatre of the whole land verifieth Christ's prediction. 6 A Catholic corruption in manners and conversation, being another mark of knowledge of the world's consumption, hath been long and is still really, and substantially in action. And because iniquity shall be increased, the love of many shall be cold. This prophecy took place in Christ's time, when he came among his own, 
john. 1. 11. Mark. 14. 43. Luk. 22. 47.  but his own knew him not. When judas betrayed him, Peter forswore him, & all his other followers perfidiously did forsake him. And is the condition of these times better●no truly, but far worse, and are come to all extremity, 
john. 18. 1●.  iniquity having set up a Monarchy among us, and driven out all piety. The word of God foundeth in our ears summoning us to repentance, that we may be reborn, 
Luk. 22 55 58 Mat. 25. 69. 71  and be made new creatures. But the more serious the holy ghost is with us, the more slack we are to heed his suggestions, and more forward to apprehend all unlawful motions, confronting the very heavens, and offering the combat unto God himself. So it is therefore, that being wholly dedicated and given up to our for●ide gain, we neglect all those things that make against it: we feed upon hatred and malice without cause: we conceive filthy lusts and anger implacable, and those that seem to be of the best sect, are set upon: drunkenness, gluttony, carnality: which dulleth the mind, enféeble the body, disable the whole man, and turneth him into an other nature of a man, making him a beast. Due obedience to parents is not given, faithfulness between man and wife is not kept, the reciprocal duty that is between the Master and the Servant is neglected, and the love of both sides that is to pass currently between the magistrates and their underlings languisheth. 7 Put the seventh sign of this sick and dying world to the former, 
Math. 24. ●2.  that is to say, defection of charity. The love of many shall wax cold, and there is nothing wanting that may help to fulfil the measure of iniquity, we serve not from the right, if we proportion out the corruption of these present times with the corruption of the times in the time of the flood: as the Poet Graphically, and all the full hath set them forth.  
Vivitur exr●pto, 
Ovid Metamorph. Lab. 1. Fab. 4.  nec hospes ab hospite t●tus,  
Neusocer a genero, fratrum quoque gratiarara est.  
Imm net ex●tio vir coniugis, illa mariti,  
Lurida terribiles nuscent aconi●a novercae,  
Filuis ante diem patrios inqui● it in annos.  
Victaiacet pietas, & virgo caede madentes,  
Vl●●ma caelestum terras Astrea reliqui●▪  
Men live by spoil the host is not of guest from danger free,  
The father in law from son in law, brothers seldom agree:  
The wife is oft the husband's bane, the husband of the wife:  
The son doth look before the time, the term of father's life.  
The stepmother likewise strong poison doth prepare,  
All piety is up to heaven in earth it is but rare.  
Suitable to this saying of the Poet is this of the Apostle. Toward the latter days shall come perilous times, 
2. Tim 3. 1. 1. Tim. 4. 1. Jude 18. 2. Pet 3. 3.  wherein men shall be lovers of themselves, covetous, boasters, proud, cursed speakers, disobedient to parents, unthankful, unholy, and without natural affection, truce breakers, false accusers, intemperate, fierce, despisers of them which are good, traitors, heady, high minded, lovers of pleasures more than lovers of God etc. All which large discourse and particular reckoning, may be concluded in this total and general sum in the sentence of our Saviour, 
Luk 18. 8.  When he cometh he shall scarce find faith upon the earth. If this be not as clear as the Sun, let any man go with cresset & torch light from the centre to the circumferice, & find me out a man, in whom some of these properties is not proper, that walketh éevenly both with God & man without any imputation of reproof, to disprove and check this assertion. 8 The eight token of the end of the world which is the preaching of the Gospel through the whole world, according to that which Christ saith: This Gospel of the Kingdom must be preached through the whole world for a witness to all nations, 
Matt. 24. 14. Mark. 13. 10.  and then shall the end come. These words of our Saviour being rightly understood, hath had his virtue and effect. For when persecution began to be in Jerusalem, and the Disciples were driven from thence, 
Act 8. 2. 3. 4. 9 19  they went preaching throughout all judea, and went from thence into Samaria, and illuminated that place with the light of the Gospel, where Philip converted Queen Candaces' Chamberlain the Aethiopian, by whose means, no doubt, the knowledge of the truth was scattered among the Aethiopians. Also while the Disciples were at a stand, amazed within themselves, doubtful what to do, whether they might bear the word unto the Gentiles: 
Acts. 10. 1. 7. 11. 17. 44. Acts. 12. 24. Act. ●3. 1. 13. 14. 42.  this their st●die was broken up, Peter being advised by heavenvly Oracle, to join himself to the Centuri●● Cornelius a G●n●tle the rest of the Apostles coasting to Phoenicia, & Cyprus, & so spreading the Gospel over sea and land. But Paul did sweat most of all other at this work, 
Act. 11. 4. 21. 2●.  who filled all the parts from ●ierusalem, with the Countries round about unto Illyricum with the preaching of the word. 
Act. 14. 6. 13. 26.  And being in fetters, be wrote Euāg●●cal ●etters from the jail to the Colossians, 
Act. 15. 35. 39 Act. 28. 30. 6. 31. Col. 1. Rom. 1. 7. 11.  congratulating with them the large progress of the Gospel through the world. The Gospel is come unto you, even as it is unto all the world, and is fruitful, a● it is also among you Now these words of our Saviour: The Gospel must be preached unto all Nations, are to be understood of the greatest part of the Nations. The greaterpart have already had the preaching thereof, of which Paul saith: 
1. T●m. 3. 16.  God is manifested in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world. Now whereas some give a check to this doctrine, inasmuch as the Antipodes, and such as are cast into the cut-shifts of the world, have never hea●d so much as an inck●●ag of the word, that is a stale jest, and it is a knot as easy as mar be to be undone. For the words of Christ mean not every Cauton, tract, and stroke of the world, neither have they an are to any set time when the Gospel shall be thus strewed about: but the meaning is this, The Gospel which in respect of raging persecutions, they thought should have been banished out of judea, the natural home thereof, shall disperse itself to the utmost ●artes of the world before this general dissolution, according to the saying 〈◊〉 the Psalmograph: 
Ps●l. 19 4. Rome 10. 18.  His found is gone into all ●andes, and ●●is words unto the end of the world. Which words are also taken up for ●ext by Saint Paul. Therefore that he speaketh of all the world, is to be applied to the jews and Gentiles, to whom the Gospel is to be published: For into these two sorts of people the whole world is dia●ded. 
joh. 15. 20. & 16. 2. Luke. 21. 12.  9 The ninth evidence of the worlds end, which is the massacre and martyrdom of the saints, is as evidently as any come to pass. For have not Princes ● words from age to age been over-drunken with the blood of the godly? Isa● was killed with a Saw: Ie●emie with stones; 
Dan, 6. 16.  Amos with a club; Daniel was exposed 〈…〉; Paul was beheaved; Peter crucified: In the ten p●s●co●ions which were three hundred years after Christ, what erquis●●e 〈◊〉 were devised, against good professors? rocks, racks, flees, and what not? In Europe how hath the church been chased like a do, tossed like a Ball, removed like a Tree by the bloody Beast of Rome now these hundred years bypassed? We cannot find a time, if we make a scrutiny of times, either when the church was in her infancy, or when it was grown up to more years, or in her latter days wherein the better sort hau● not been put to the worst and have been heavily handled. For Christ the object of their profession is as Simeon prophesied, a a sign of contradiction, 
Lukk. ●. 34.  which the Apostles for Christ's sake assoon as they began to preach the word, had lamentable experience off. 
1. Pet 28. Act. 2. 11. 13  For when as those that heard them were astonished at them, speaking in several languages the wonderful works of God: some immediately shot them through with the arrows of their bitter words, 
Act 3. 7. Act. 4. 1. 2. 3. 5. 7. 18. 21. Act 5. 17. 29. ●0.  saying They are all full of new wine. By and by after when Peter and john in the name of Christ made the Créeple a sound Creature, the multitude grew mad at this new miracle, and committed the Preachers to prison, and afterwards drew a grievous inditement against them, and not without great threats discharged them which should come upon them, when they should adventure to preach again among them. Not long after, the number of the faithful increafing, the high Bishop with his swarm of Saducees, who then domin●red and ruled the roast at Jerusalem, got the Apostles into their clutches, & laid them by the heels. 
Acts. 5. 18. 19 29. 40.  And albrit God sent an Angel to bate them, yet the second time they had them by the backs, and made no bones to have a set Sessions against them, wherein they gave them the whip, and suspended them of their ministry. But they for all that forshake not their profession, but stood to their tackling, they catched Stephen, 
Acts 6 8. Acts 7. 57 58 Act. 26.  and call a counsel against him, and suborn false witnesses, and do him to death. After which act followed an universal persecution. wherein Saul bestirred his stumps in persecuting the second David. as if he had been begotten of that Sa●● that persecuted the first David.  
At the last came in Herod Agrippa to play his parte● who acted it to the purpose, 
Act. 12. 1. 2 4.  falling upon the Church and making heveck of it, killing john the Brother of james with the sword, 
Act. 14 6. 19 Acts. 16. 19 22. 23. 24. 33. 25.  without order of law, his cause being never heard to curry favour with the jews: and for his cause shut up Peter in prison, and sent out his writ for his execution. Finally the more the Church increased, persecutions increased: for three hundred years after the Apostles times exceeding the persecuting times of the Apostles. Whereof there were ten which the Roman Emperors soured up. 
The 〈…〉.  Nero was the Author of the first, who for his fact of setting Rome on fi●e having set the hearts of his Subjects on fire against him to quench the●e coals, and to wind into their good wills again, charged the Christians with the fact, and as though they had been guilty, attached and executed a mighty number of them, and exceedingly tormented them, covering them with beasts hides and casting them to Dogs to be torn in pieces, or fastening them to Crosses, did light them like to Torches to give them light in the night, 
Cornel. T●●it.  as Tacitus doth report, who otherwise was a monstrous enemy to Christ, under which persecution died Paul and Peter valiantly and carried away the crown. The second was caused by Domitian in the year of Grace 86. 
Tertull de prascri●● 〈◊〉.  in the which the Apostle john was put into a Tun or Vessel of hot boiling oil, which could not harm him, and so was afterwards confined, and banished into Pathmos. The third persecution is given to Trac●an, in which Ignatius suffered in the year of Christ, one hundredth and ten, being worried & devoured of wild beasts. The fourth was moved by Antonius the Philosopher, in which were martyred Policarpus, justinus, and many more in the year of Salvation, 170. The fi●● most merciless nusereant against the Church was Severus, who among others did to death Leonides the Father of Origen in the year after Christ 204. Maximus was the sixth. The seventh was Dreius under whom Saint Laurence was tortured, being roasted upon a Gridiron in the year 252. The eight was stirred by Lyanus, who with the blood of those two worthies Cornelius and Simon, seeded and watered the Church of God. Aurchan was chief actor in the ninth. In the tenth Dioclesian and Maximianus had three hands full: who meeting at Nicomedia confuted together for the utter r●●●ing out the name of Christians. Whereupon by power of their ●●oclamations sent out into all quarters of their domination▪ there was such a mighty massacre made every where, as it is in register, that in one month, seventeen thousand of them were put to the sword. 
Acts and Monuments of the Church by Master Fox.  This tempest continued for thirteen years. Neither have the times been milder under Antichrist, as examples enough show, which master Fox in his book of monuments store you with to which I do send you, having been prolix enough in this point, but I hope not unprofitable.  
The tenth sign of this downefalling world, is public offence, and scandal that shall arise. 
〈…〉 10.  And then shall many be offended. Ofthie scandal and offence there are two sorts. 1. For first such as start aside from the Gospel, take a scandal and offence at the corruption of men's manners. 2. Secondly by their Apostasy and defection they harden the obstinate, overthrow the weak, weaken the the strong, moving great offension in their minds. The latter is the worst, and bad is the best of them. This prediction could not otherwise be but fulfilled. For many do nothing else but seek their private gain under pretext and show of Godliness, and this is such a natural and common disease, 
Math. 18. 1.  as the Apostles themselves were not clear of it, as their ambitions, contentions about the Primacy, and the right hand and left hand in the kingdom do witness. 
Math. 20. 20 Mark. 10. 35. Luc. 22. 24. 25. 26.  How should it then be shifted, but that grudge and offence must grow in the minds of men when they see those great Candles whom Christ called the light of the world ware dim and lose their light, 
Math. 5. 13. 14 15.  when they had a taste how the salt of the earth had lost his savour, when they perceived how his heavenly heralds, 
Mark. 9 50. Luke. 14. 34.  the preachers of his word, were poor, despised, afflicted, determined to death, and made the spectacle in the Theatre of this world, for men and Angels to w●nder at?  
At this day many are offended when they see and hear, 
1. Cor. 4. 8. 9 3. 10. 13.  how men of good note, and chief place, sometimes wedded to their superstitious vanities, have turned their copies, and have subscribed to the veri●ie and are disgraced, and displaced for it. Yea whom should not such things offend that are Christians, 
Luc. 2. Isa. 8. 14. Romans 9 32 1. Pet. 2. 8. 1. Cor. 1. 23.  when as Christ was foretold by Simon that he should be a stone of offence: for many to stumble at, which Paul witnesseth saying: But we preach Christ crucified: unto the jews even a st●●bling block, and unto the Grecians foolishness. And it is well known what Christ humelie saith to the point: 
Math. 11. 6.  Blessed is he that shall not be offended in me. Paul giveth iustance of such of the Church as took offence ●so departed from the Church, as of Hymeneus and Alexander, 
1 Tim. 18. ● 19 20.  who made shipwreck of ●aith & conscience altogether. E●e-where he theweth how riches have been a stumbling stone to ma●y, which hath ●is●ed them from a former good profession, and entangled them with many molestations. 11 The eleventh sign of the end of the world, is a seated and resolved security, which neither judgements from heaven, nor preaching in earth can dis●el out of the hearts of men. Of which Christ saith: 
Luke. 17. 26 27. 28. 29. 30. Gen. 7. 5. 1. Pet. 3. 20.  As it was in the days of Noah, so shall it be in the days of the son of man, They eat, they drank, they married wives, and gave in marriage, unto the day that Noah went into the Ark, and the ●lood came & destroyed them all, etc. This sign these times, as those times have seen. God's word is freely preached, and never any age had so many learned preachers, and it is wonderful how many convicted in their consciences, do● confess that that which they preach is the truth: yet we may send them to the judgement with this superscription on their foreheads. 
Matth. 11. 16. 17. 20. 21. 23. Luke 7 31. 32 Isai 62. 6. & 65. 2. jere. 7. 21. 22. 23.  Noluerunt incantari, They would not be charmed: We have piped unto them, and they have not danced: we have mourned unto them, and they have not lamented: we have stretched out our hands all the day long unto a wicked and gainsaying people. Men walk after the flesh, and fleshly desires: and too many there be, who make the Gospel, and the profession of holiness, the shrewd and mantle to cover their licentiousness. Epicureous gormandizing is rife every where: 
Ezec. 16. 49. 40. etc.  dr●nkennesse is without example, we are cast into as found a sleep of sin, 
Gen. 2. 21. 22. judg. 4. 17. 21. 2. Sam. 4. 6. Act 20. 9  as Adam was when he lost a rib: as Sisera was when he was slain in his tent: & as Isbosheth was when he was slain in his bed: and as Eutichus was when he fell from the third fit. It is with the state of sin, as it was with Dyonisius, who though he had bodkins thrust into his belly, so as the fat a grease issued out, yet he had no feeling of it: so pierce we and wou●d sin as much as we will, and it will not yield an inch for it. Bene pungeris si compungens, saith Bernard. It were good thou hadst that punction, that would bring thee to compunction. 12 The twelve forerunner of the world's confusion, is the terror & desperation that shall 〈…〉 by Luke in these words: men's hearts shall 〈…〉 fear, 
Luk 21. 2●. Mark 13 10. 〈◊〉. 13. 24.  and for looking after those things which ha●● 〈◊〉 on the world: which hitherto hath been 〈…〉 home, and wars abroad, 〈…〉 all of a great death, 〈…〉 pleagues new diseases never 〈◊〉 before, have strooken us like the 〈◊〉 that flieth by noneday 〈…〉 And as these outw●●d 〈…〉 come upon us, 〈…〉 vering the inward conscience 〈…〉 such hold of some, as they could never be 〈◊〉: 
〈◊〉 24. 11. 1 Tim. 4. 1. 2. 3. 2. Pet. 3. 3.  〈◊〉 and provi●●● opinions in matters of faith, heritical 〈◊〉 of unspeakable Schisms and 〈◊〉, not only 〈…〉 with vn●essie cogitations, but plunging it into the bottomless pit of desperation. But this is but a light 〈◊〉 and conculsion in respect of that lamentable & unspeakable con●●s●on and 〈◊〉 of soul and body, 
Matth. 25. 32. 33.  which shall be the scorpion to whip them at the nick 〈…〉 of the direful day of doom. 
Luk. 13. 24. 27.  The woman that is with child hath often many aylements and complaininges: as of 〈…〉, and sickness of stomach, but all these are little and light, 〈◊〉 as it were, if we compare them to the sorrows which she 〈◊〉 at the time of her travail. when she 〈◊〉 the clouds with her cries, and she ●hrobbinges and throwinge of her soul do ascend up unto heaven: So the troubles of these times are but tristes, to close that shall befall us in the extremity of that time. 13 The thirteenth Praeludium, and forewarning of the worlds end, is the raging and roaring of mighty waters: 
Luke 21.25 Isa 13. 10. Math 24. 29.  The Sea and the Waters shall roar, which also hath had his inchoation, though not his perfection, as many unseasonable by past years do witness, which have brought forth many untimely terrible tempests and mighty inundations. To these forespoken signs we must needs adjoin these other two, so pregnant and notable. 1 The vocation of the jews. 2 The Revelation of Antichrist. The first is thus pointed at by the Apostle in these words, 
〈◊〉 11. 25. 〈◊〉 28. 31. 〈◊〉 59 20. 〈◊〉 27. 9  I would not that ye should be ignorant of this secret, that partly obstinacy is come to Israel, until the fullness of the Gentiles be come in. The sense whereof is this, That the jews shall not always abide in blindness▪ but that after the number of the Gentiles be collected, which is a great and full number, signified by these his words: The fullness of the Gentiles: they shall come in heaps, and 〈◊〉 their names to Christ, and be 〈◊〉 into the church, & submit the●selues to the obedience of 〈◊〉, by which they shall 〈◊〉. Of these specialties, 〈…〉 this calling shall be, 〈◊〉 Of the manner how it shall be 〈◊〉 Or of the number of them that shall 〈◊〉 this grace, we can say nothing, because the 〈…〉, 〈…〉 
〈…〉  〈…〉. 
〈…〉  Of 〈…〉 sealed twelve thousand: of the 〈…〉 were sealed twelve thousand. 
〈…〉  〈…〉 〈…〉 shall give up the kingdom to 〈…〉 and how he must reign until such time as he 〈…〉 and put them under his 〈…〉 by these 〈…〉 The like he deliver 〈…〉 Genuadies' amongst others, 〈…〉 them all to favour again. Such as 〈…〉 to expect such 〈…〉 But I 〈…〉.  
For 〈…〉 of the Church, and always withal the 〈◊〉 they could, 
〈…〉  did kick against Christ: so among the jews there shall be some such humorous fellows, as shall express the perverseness of their ancestors Also all Israel is to be taken but for a part of Israel, according to the usual phrase of the scripture. For universal propositions in the scriptures, are often contracted, and imply an universality that is definite, as in these places: All flesh shall see the salvation of God. 
1. Tim. 2. 4.  Again, They shall be all taught of God. Also God will that all men shall be saved, which is to be understood (as August saith) of all that are saved: for they are saved by the will of God But the greatest matter that they have to oppose against this point, is the saying of our Saviour: 
Luke. 18.  Do ye think that when then son of man shall come, he shall find faith in earth? But, say they, If there shall be such a popular conversion unto Christ, there remaineth much faith upon earth, which Christ shall find at his coming. We thus easily dissolve this doubt, and reconcile these repugnant places in appearance. 
2. Thes. 2. 3. 1. Sam. 19 13. Of the principles of their faith, swerving from the truth. See D. Reinolds 5. conclusion, enlarged. An 1602.  For Antichrist hath turned all religion upside down, insomuch as the principles of their faith no more fit the right faith, than the counterfeit that Michael placed upon the pillow, was like unto David: so that if it were possible, the elect should be seduced, but being smit through by the sword of the Spirit of Christ: The jews may well return and acknowledge their Messiah, and confirm and establish the seduced Gentiles: we also answer thus, that after this universal conveonrst of the world anew, Apostasy and security may follow, which may quench the fire of the spirit, and so they may be relapsed a fresh into their former filthiness, which shall be the cause that God shall abridge, and shorten the worlds age for his elects happiness.  
There is no absurdity or inconvenience in any of these two answers. 
Rome's 7. hills described by Virgil. Georg. 2 in fine, by Proper●●us Elog 〈◊〉 lib. 3 by Varro. lib. 5. 2. Thes. 2. 3. Apoc. 18. 6. Apo. 17. 2. 13  I charge not the Reader with one more than the other, but leave each of them to his choice, it being nothing material unto our salvation, busily to bolt out which is the best of them: 2 The second of the last two signs of the worlds end, is the manifestation of Antichrist, of which Paul speaketh, saying: This day of Christ shall not come before there be a departure first, and that man of sin be disclosed, even the son of perdition, which is Antichrist. This sign is already given, for the Pope is this huge and absolute Antichrist, in the judgement of Pope. For Gregory the eight of that name Pope of Rome in the year of our Lord 602. willed us to take this for an infallible mark of Antichrist, the name of universal Bishop, and whosoever shall arrogate that title to himself, he concludeth him to be Antichrist. But five years after, Boniface succeeding him, was by Phocas the Emperor called Universal Bishop. And ever since every following Pope continueth the title. By consequence than it is manifest that at Rome is the Antichrist: who so listeth further to be satisfied in this point, let him read the learned book of Doctor Whittakers' against Sanders sortie demonstrations in this case: and a set homely of Gualters to this purpose: and a late book of Doctor Downams', 
D. Downam his treatise of Antichrist, published An. 1603.  and many others that have laboured in this business to assoil at questions, and to clear it of all further contradiction.  
By this which hitherto hath been declared, we may evidently perceive if we will not be blind with Balaam with our eyes open, and grope with the Sodomites for a wall at noon day: that the worlds best days are spent, and that the destruction thereof is at hand. 
Num. 21. 22. & 23 etc. Gen. 19 11.  There is no greater sign of a dying man then when thou feast him snatch the sheets and blankets of the bed, and forcibly draw them to himself: but this we see every where in the course of the world, wherein every one catcheth what he can, drawing other● goods into their hands with cartropes of covetousness, wherein they have their sycophants at hand to soothe them in their sin, and their oppressing iniquity. Pharaoh had servants at hand to magnify Sarahs' beauty, 
Gen 12. 15.  thereby to sit themselves to the king's fancy. Another certain sign of a perishing body is the coldness of the body. Therefore it is said of David when he was towards death, that ●e was so cold as no clothes could heat him: 
1. King. 1. 1,  and so for want of heat died. Wherefore when every one beginneth to die, his feet, hands, nose, and other parts beware cold, upon sight whereof his Physicians pronounceth him to be a dead man. This is the state of the present world, wherein charity is at the coldest, and at the last gasp, having taken farewell of the world: virtue, verity pity, piette, are so 〈◊〉 practised as they are not spoken of, nay scarce thought of. Sermons are seldom heard of us, and less regarded, & the shortest are the sweetest unto us: for out feet are as it were in the stocks till they be ended: we may take up the Prophet's moan. There is no truth or mercy, 
〈…〉  or knowledge of God in the land. By swearing, and lying, and killing and stealing, and whoring, they break out, and blood toucheth blood. These carbuncles and putrefying sores we plainly see to abound in the world's body, whereby we do determine the speedy death of that bottle. But all these signs hitherto specified do come before the judgement. 
〈◊〉 24. 29. 3● 〈…〉 13. 24. Luk. 21. 25. Isa. ●3. ●● Ezek. 32. 7.  I●remaineth now that we entreat of those that a●tōpany the 〈◊〉 A● 1. the obscuration & obfuscation of the 〈◊〉 2. The 〈◊〉 darkness of the moon. 3. The fall of heavenly stars. 4. The co●●●ction of ecl●stial powers. 5. The sign of the Son of man: 6. Of the coming of the son of man in the clouds, we shall entreat more specially in his proper place. I may not curiously 〈◊〉 into 〈◊〉 points, & portray out unto you the 〈◊〉 countenance & 〈◊〉 aspect of the world which it will then 〈◊〉. 
Mark. ●3. 33. 34. 35. Math. 14. 42.  These rather serve as prepara●●es to incite us to watchfulness become that we may stand at that day: and that we might consider how dreadful a thing sin is, 
Ro●. 8. 19 20 21. 22. 23.  which is the procurer of these dreadful 〈◊〉. For 〈◊〉 it not for our sins these creatures should not travel in th●●●●●rowes. For what have they be served that they should be so punished? But because they look not God's part and rose up against 〈◊〉 when we rose against God, this cu●se shall light upon them, 
〈◊〉 ●5. 23. 14 25.  and we say the sentence of the Angel in the 〈◊〉 of Deborah upon them, read over others in the like case, Curse ye Meroz, Curse the inhabitants thereof, because they came 〈◊〉 help the Lord, to help the Lord against the mighty. Because the 〈◊〉 ga●e thee light when thou 〈…〉 in the works of darkness. 〈◊〉 shall ●e 〈…〉 day. Because the 〈◊〉 did warmeth●●, and did 〈…〉 wickedly, it shall be 〈…〉. God shall fight against 〈…〉 they would 〈…〉 ●gainst thou when thou 〈…〉 fight against God. 〈◊〉 they are rightly served. For it is 〈…〉 to take 〈…〉 of sin, 
Deutr. 20 20.  as of sin if 〈…〉 by God, that when the Israelites should besiege 〈…〉 their enemies, they should lay their woo●es and 〈…〉. And it was a statute in Israel that he that sinned 〈…〉 
Exod. 22.  should die with the beast. Now the beast that was to die or the 〈…〉 were net in the sin, but because 〈…〉 was no 〈◊〉 to be showed 〈…〉 commanded to 〈◊〉 the cattle of 〈…〉, no more than the stone walls of 〈…〉 which josua tumbled down. 
〈…〉  So God brought 〈…〉 upon the Serpent, commanding him always to go upon his 〈…〉 not that the Serpent sinned but 〈…〉 to speak out of him 〈◊〉 was 〈…〉 since.  
〈…〉, serve only for the extent 〈…〉. For when the godly see these 〈…〉 up their 〈◊〉, because their Salvation is at hand. 〈…〉 wicked that would not stand 〈…〉 confounded at the signs of a God of judgement. 
2. Sam. 14 3●  When A●solon could not draw joab 〈…〉 use: by 〈…〉 grounds he made him take his part. God hath two strings to his bow: if one will not serve, another shall: I● the 〈…〉 will not convert us, 〈…〉 of Damascus and there le●● 〈…〉 power, 〈…〉 all their come s●●des, 〈…〉 came upon 〈…〉 when 
〈…〉  〈…〉 
〈…〉  〈…〉 say, when he shall see these 〈◊〉 If men 〈…〉 darkness of 〈…〉, 
〈…〉  〈…〉 see another or remoou● out of his place: If they quake at every earthquake, If a ra●ling wind goeth to the heart of them▪ If the roaring of the Sea, any noise at midnight dismayeth them, If the skritching of Serpents and Dragons cut them to the quick, what heaps of perturbations shall run upon the damned sort, when these things here spoken of shall play their last act upon the fiery stage of this world? 
Math. 27. 45. 51. 52. 53. Mark. 15. 33. 38. Math. 27. 54. Mark. 15. 39  In the day of Christ's passion for man's salvation, the Sun laid down his light, and darkness overclouded all the face of the earth: much more when the righteousness of the son of God shall execute judgement, shall the sun forbear to show himself, or to run his course, but shall hide himself in his chamber, that the sinner may tremble at the judgement of Christ, as the Centurion, was astonished at these tokens at the suffering of Christ. 
Math. 24. 29. 30. Mark. 13. 24.  But as all the elements, and hest of heaven and frame of the world shall serve as soldiers to fight under his banner for the discomfiture and confusion of his adversaries when he shall come to destroy the world: So have they from the beginning of the same, 
Gen. 1. 26. 29 30. Psal. 19 1. 2. Exod. 7. 19 20 21. Exod 8. 6. 16 24. &. 9 1. 10 23. & 10 13. 22. & 12. 29. & 14 27. Num. 10. 1. 2 Num. 16. 28. 29. 32. 33. 34. Psal 105. 16. 27. 28. 29. 30 31. 32. 34. 35. Exod. 7 20. Exod. 8. 6. Exod 29. Psal 104. 1 2. 3. 4 29. 32 etc. Ids. 10 10. 11 12 13 14. Ios. 6. 3, 4, 20  fought his battles against sinners. For as the whole world was made for the use of man, and there is no part thereof but is a lively image of his goodness to those that serve God: so when man setteth his face against God, and despise his commandments, God who is a man of war, whose name is jehova, calleth out these soldiers into the field against him, and they are fierce excutioners of his judgements. Examples every where are obvious unto us: and the examples of the Egyptians and Chananites are especially memorable, against whom all the elements conspired, and put themselves in battle array against them, while the heavens smote their grounds with hot thunderbolts, and discharged hailshot of hailstones to the fearful slaughter both of man and beast: while the air mustered swarms of locusts & caterpillars iunumerable, which did eat up all the grass in their land, and devoured the fruit of their ground: whilst their rivers yielded frogs, which were brought up to the king's bed chamber. The Sun and Moon took part with josua at the appointment of God standing still in Gibea, and in the valley of Aialon, and refusing to stir an y●ch, till josua had his just revenge of his enemies. I would that our minds were given more to the serious remembrance of these forepast judgements, than they are, that we might apply them to the pre●● unnatural years that we have had of late, which have show 〈◊〉 us many unkind parts, by very hurtful tempests, rage and i●●undation of sea and rivers, earthquakes, provigious births, ●●luck●e blazing stars, whereof I would fame know what age hath seen to many as ours within these last threescore years? In which not only Comets have been common, 
Math. 24. ●● 29. Mark. 13. 24. Luk. 21 25. Isa. 13. 1●  but in many places crosses, sword, bloody spears, armed soldiers, lions, and other such strange sights full of terror, have very perspicuously appeared in the air. Now that God scareth us not with fraybugges, his following judgements by wars, commoti●ns, alterations of kingdoms, famine, plagues, mortality, strange maladies, whereby he heaveth us by the shoulders, and setteth us on our feet, do witness well enough. But yet these are but petty punishments, forerunners and bréeders of a greater mischief, which when the day cometh must certainly come upon us. 
Math. 25. 2●● 8. 11. 12. ●● 33.  Among these latter signs given us by Christ of the world's end, the sign of the Son of man is nominated, 
Mark. 13. 34.  which some say is the body of Christ, bearing the signs of his sufferings, as the wounds of his hands, feet, side: and other some say is the sign of the cross. But the certainest sense is, to take the sign for the signification, for those prodigious aspects lately named, and for the worlds combus●●n, which is the sign of the son of man's apparition by S. Peter directly named.  
We will give the use of this large discourse, 
2. Pet. 3 7. 10. 11. 12. 13 14. Math. 24. 29. 30.  and so we will conclude it. 1. First these signs serve as wholesome admoni●on to dr●we v● to a godly and holy conversation. It is the Apostle Peter's application in the case, 
joe. 2. 31. etc.  who after mention made of these ●●full manner of the worlds destruction cometh in with this addition. Seeing all things must be desolued, what manner of men ought we to be in holy conversation and godliness? The consequence is good, for if all earthly creatures must be refined and ren●e● by the fire: Much more should the fire of God's spirit burn in us which may consume the dross of our dead works like s●uble, and perfect us that we may be wrought as it were in a new ●oulde after the Image of God in righteousness and holiness. 
1 Thess 5. 2. R●u●. 16 15.  2. Secondly we are taught to gather from hence how grievous sin is which is in the creatures of the world thus grievously punished. 
Deutr 24. 8. Leuit. 13. & 14.  The leprosy of the jews was to all that knew it wonderful: because it not only did infect the whole man, but did clea●e to his garments, and to the walls of the house. 
Luk. 17. 12.  But the leprosy of sin is more to be wondered at, that not only polluteth the body and soul of man, but blemisheth & staineth the worlds glorious eye even the glorious Sun in the firmament, and subjecteth the Moon and stars unto vanity. Wretched therefore are we the whom the dregs of sin are so frozen and conicalled, as we are become senseless in sin: not only going up to the ankles, but diving over head and ears in the gulf of sin. We endure not to look upon the blains and running sore● of spitlemen, but did we behold the sores of our sinful souls as they are in their natural corruption, which rankle the very heavens many thousand miles of from them, we would have, in all loathsome detestation, their most ugly and fipthie abomination. 3. The third and last consideration we take from hence, is the loving kindness of God and his unwillingness in punishing a sinner, according to that which Isai saith. God worketh a strange work, to bring his own work to pass. Dij immortales nec volunt nec possunt obesse. The immortal Gods are neither willing norable to hurt, saith Seneca. It is his property always to have mercy, as it is in the Anthem of the Church. And judgement is a strange work unto him contrary to his nature: which he executeth to make us owners of his mercy, which is his own proper action. If God took any pleasure in undoing the world, and worldly men: he would not come in this moving manner to us, causing all the creatures of heaven to put on black garments. But even as when the master of the house dieth (saith Chrisostome) all the household is clad in mourning weeds: so mankind, for which all the parts of the world were made to be servants to them, being to be done away, all creatures follow their funerals with lamentations in their kinds, the orient Sun, Moon, stairs do change colour, and are in black array. 
Math. 24. 29. Mark. 13. 24.  A Painter is very loath to mar the whole proportion of the picture, for some defection and imperfection that is in it: so God is very loath, to undo all his workmanship in us, for some sins and transgressions that are in us. Many judges of Assize are so pitiful, as albeit they are to venounce the doom of death against prisoners at the bar, as they weep when they deliver it: so God doth with us being sentenced for our unrepentant sins unto death. So he wept when he ●rowned the first world: 
Gen. 7. Luke 19 21. 41. 42. Math. 24. 29.  so he wept for the destruction of Jerusalem, and this affection he showeth in this habit of heavenly creatures, which they do on at the world's dissolution. There is many a hangman, who though he be never so butcherly bent will bemoan the estate of his friend, especially his kinsman, whose hand or ear he is to cut off: Therefore God that loveth us more than the father can the child, or the husband the wife, cannot but be resolved into passions for our condemnation. This doctrine you have often heard, but ye do but little heed it, happily because ye do not believe it is so at hand. But these signs hitherto spoken of maketh it out of doubt. The king doth purpose to remove from one Court to another: and when report goeth of it, many doubt of it, because the prince many times doth delay the time, but when the furniture of the Court is taken down, than every one knoweth that he removeth out of hand: 
1. Pet. 4. ●.  so it hath been often preached in your ears, that the end of the world is at hand, that Christ is coming to judge it, and ye arraign God of slackness; 
Mark. 13. 24, 25.  but the removal of this the worlds furniture this bu●●e doing which is not in hand, flatly showeth that these things are at hand.   

The fifth Chapter.  
Of the certainty of our resurrection.  
THe resurrection of all flesh immediately with the world's consummation cometh in place. 
joh. 6. 40.  So saith Christ, I will raise him up at the last day. The like saith Martha (no doubt imitated in the school of Christ) touching her brother Lazarus: I know that he shall rise again in the resurrection at the last day: 
joh. 21. 24. 25.  Wherefore we are to deal with this article in this place.  
There is a double resurrection. 
1. Cor. 15. 34.  1. The one of our bodies. 2 The other of our souls. Of our souls when we rise from sin: Of our bodies we rise from our sepulchres. That of our souls is called the first resurrection. 
Reu. 11. 18. & 14. 1. 2. & 20. 12. 13.  The other of our bodies is called the second. A double death answereth this double resurrection. 1. The first death, which is of the unrepentant soul. 2. The second which is everlasting death, the condition of the damned. We learn of the Scriptures thus to distinguish of the resurrection. For the first and second resurrection, The first and second death are mentioned in holy scriptures. 
〈◊〉. 20. 6.  As by john in the Revellation: Blessed, and holy is he, that hath part in the first resurrection: For on such the second death hath no power: But they shall be the Priests of God and of Christ. and shall reign with him a thousand years. Where john by the first resurrection understandeth the resurrection of the mind from sin to repentance. In the Gospel of john both these resurrections are spoken of together: 
joh. 5. 25. 28, 2●.  The hour shall come and now is, when the dead shall hear the voice of the son of God, These words belong to the first resurrection, and that doth the course of them declare, in that he saith: The hour shall come and now is. For no man will say that the hour of the latter resurrection was then. By the dead therefore that should have lived, if they had had faith in Christ and believed: he meaneth such who by means of their sins, are without spiritual life: of whom Christ in an other place, 
Math. 8. 22. Ephes. 2. 1. 2 3  saith Let the dead bury the dead. The like death is named by Saint Paul: You hath he quickened, that were dead in trespasses and sins. In his letter to Timothy, he speaketh of a living dead widow in the former sense: She that liveth in pleasure is dead while she lives. 
1. Tim. 5. 6. Col. 2. 13.  We were all of us in this state of death before our justification by faith: First by our original sin, and then by our actual sins, which we have committed since of our own free will: wherefore it is more than needful for us thus to rise from the dead. The blessed only share in this resurrection. In the latter resurrection the commons common with us, as Christ showeth in his words of the latter resurrection: 
●eue. 21. 3. 24 27.  Marvel not at this: for the hour shall come in the which all that are in the graves, shall hear his voice. And they shall come forth that have done good unto the resurrection of life, but they that have done evil, unto the resurrection of condemnation. But this first resurrection as not falling into my purpose I mind not to meddle with.  
In the handling of the resurrection, 
1. Cor. 15. 12 13 21 29 30, 32 34 35, 36 38, 43.  we have in hand, we will first conclude the certainty thereof against all gainsaying adversaries. For the point is much pushed at with the point of Sophistical allegations, which without difficulty we will do away well enough. This Article hath been exagitated by many, and many ways oppugned. The Philosophers as absurd do renounce it: And there have been found too many in the Church who have denied it. The Peripaticians as almost all the sects of Philosopher's have behaved themselves most rudely in this business. The divinity that the school of Epicures professeth in this point, is this. There is nothing that remaineth after death. Seneca, though he be a friend to the principle of the immortality of the soul, yet he is so gross, as to avouch that all things are determined and ended by death. For writing unto Martia, he s●ith: Mors omnium est solutio & finis, ultra quam mala nostra non exeunt. Death is the resolution and period of all things, which bounds our evils cannot exceed. Again, this is another of his proper Aphorisms. Non potest e●●e miser qui nullus est. He cannot be a wretched man that is no man. In these darkness lay almost all the rabblement of the Orators, Philosophers, and Poets of the Gentiles. And if we shall ransack the militant Church, we shall find many monstrous minded men in this matter. Among the jews, the Sadduces disclaimed the resurrection, whom Christ took to task in the Gospel, and daunted those triumphing Hannibals most notably.  
The Apostles times brought forth Hymenaes', 
Mat. 22. 23. 2. Tim. 2. 16. 17 18  and Philetus, such companions of the same association. Of this school was Simon Magus of whom the Heretics Simonianis were named, with whom combined in this nasty opinion, the elvish rout of Valentinians, Carpocratians, Cardonians, Arcontici, Seueria●s, Basilidans, Hierarchites, etc. The Manichees likewise come stuffling in among them, absolutely gainsaying the resurrection of the body, but maintaining the resurrection of the soul, by the preaching of the truth, against whom Augustine disputeth. The Heresy of these men we will remove and do away by Scriptures, before which all such lewd assertions must fall, as Dagon before the Ark. The whole consent of the old Testament conf●●teth them, and the doctrine of Christ and his Apostles confoundeth them, and natural reason agreeth thereunto, and is earnest against them. This orderly and cursortly we will consider of. We prove the resurrection, and restitution of the same individed body in the same substance, all infirmity and deformity taken away, the mighty spirit of God to be repaired at the latter day, & made like the glorious body of his Majesty. job hath a peculiar proof hereof in this his simple and open formal profession: 
job 14. 12. job. 19 35. etc.  I am sure that my Redeemer liveth, and he shall stand the last on the earth. And though after my skin worms destroy this body, yet shall I see God in my flesh, whom I myself shall see, & mine eyes shall behold, and none other for me, though my reins are consumed within me. The same is not obscurely shadowed unto us in the dry bones which at the prophecy of Ezechiel at the commandment of God upon them received breath of life, 
Ezech. 37. 8.  had their sinews iunctures, and perfect composition. Daniel avoucheth as much saying: 
Dan. 12. 2.  Many of them that sleep in the dust of the earth, shall awake, some to everlasting life, & some to shame and perpetual contempt. The prophet Isai goeth hand in hand with the rest, 
Isai. 26. 19  saying: Thy dead men shall live, even with my body shall they rise. David witnesseth so much in this wise: 
Psal. 17. 15.  But I will behold thy face in righteousness & when I awake, I shall be satisfied with thine image. The practice and probate hereof in the widow's son of Sarepta raised by Elias, and in the Sunamites son restored to life by Elisha, 
1. Kin. 17. 22. 2 King. 4. 34 john 5. 25. Matth. 9 25. Act. 4. 2 Matt. 22. 23. Mat. 5. 45. 4●. Acts 23. 8. john 14. 19  are also proofs pregnant enough of the general resurrection to come. Christ in many places of the new instrument concludeth as much, as when he saith: The hour cometh, & is how, when the dead shall hear the voice of the son of God: as when against the Saducees he is peremptory in this point, thus arguing against them: God is not the God of the dead but of the living: but God is the God of Abraham, Isaac, and jacob who are dead: from hence is this necessary deduction, they must rise again: as when he said to his disciples, I live & ye shall live. Also to the further illustration of this doctrine, do these places appertain: It shallbe easier for them of the land of Sodom and Gomorrah in the day of judgement then for that City: which inference is repeated in the next chap. The son of man shall come in the glory of his father with his Angels, 
Matt. 10 15. Matth. 1●. 24. Mat. 6. 27.  & then shall he give to every man according to his deeds: he willeth us to feast the poor. & yieldeth this reason: 
Luk 14. 14.  Thou shalt be recompensed at the resurrection of the just. The Apostles with one mouth preach the same doctrine. Paul bringeth in clusters of arguments in the case. 1 He reasoneth from the confession of the Corinth. 
1. Cor. 15. 11. 14, 15, 17. 18 20. 23, 29, 36 37 etc.  thus: So we preach and so have ye believed: Therefore there is a resurrection. For otherwise ye had never believed it: but as evident reason did evict it This reason liketh August. well enough, 
Lib. 22. de Ci●●t. Dei. ca 25  and therefore he useth it: concluding, that because God hath foretold the resurrection, & the world doth credit it, which seemed impossible to be effected, that the resurrection is most sure. 
1. Cor. 15. 1●, 13 14. etc.  2 He disputeth in the next place thus: Christ is risen from the dead, therefore we shall rise from t●e dead. The coherence is good: for the head and the members go together, & it were absurd to part the one from the other. But Christ is the head and we are the members conglutinated and coa●nuuated to that head: The antecedeut and forepart of the argument is accompanied by sundry consequences in the following verses. 
1. Cor. 15. 14. 15, 19, 17. 1●. 19 22, 23.  That if Christ our head be not risen, 1 Our preaching is vain 2 your faith is vain: 3 we are false witnesses who h●ue testified so much: 4 ye are yet in your sins: 5. They which are asleep in Christ are perished. The analogy of head and members maketh good the consequent. That therefore we shall li●e, as Christ hath risen: wherefore the fathers call the resurrection of Christ the mystery of our resurrection, 
1. Cor ●5. 20. 21.  and the Apostle termeth it, The first fruits of them that slept. 3 Thirdly from the purifit of the contraries, he formeth his matter thus: It by one man came death, by one man must also come the resurrection from the de●de. 
1. Cor. 25. 22 23.  But the first is true: therefore the second. The argument holdeth the contraries, so answering one another. Adam, and Christ: Death and the Resurrection. But we all die in body through Adam: therefore we must live in body again by Christ. 4 The form that the Apostle so accurately describes of the resurrection thus: We shall not all sleep, but we shall be all changed in a moment, in the twinkling of an eye, at the last Trumpet: for the trumpet shall blow, and the dead shall be raised up incorruptible, 
1. Thes. 4. 16, 17, 18.  and we shallbe changed. And thus For the Lord himself shall descend from heaven with a shout & with the voice of the archangel, & with the trumpet of God: & the dead in christ shall rise first: them shall we which live and remain be caught up with them also in the clouds, to meet the Lord in the air, & so shall we ever be with the Lord.  
This graphical and orderly description of the resurrection evicteth the necessary also intall●●le certainty of the resurrection. For if it were not a matter undoubted, to what purpose is it that it is thus described? These are the chief arguments wherewith the Apostle urgeth the resurrection in that famous fifteenth charter of his first Letter to the Corinthians. Upon which subject he disputed often: as at Athens, where he preached unto the people of jesus, 
Act. 17. 18. Act. 24. 15 M●tt. 22. 31. 〈◊〉 20. 37.  and the resurrection: as in the Consistory before Faelix, where he maketh this constant profession: I have hope towards God, that the resurrection of the dead which they themselves look for also, shall be both of just and unjust. Of the resurrection of the dead am I accused of you this day. Peter in sundry places witnesseth the resurrection, as when he saith: Which shall give account to him that is ready to judge quick and dead, 
1. Pet. 4. 5. 1. Pet. 3.  and thus: when the chief shepherd shall appear, ye shall receive an incorruptible Crown of glory Also his last Chapter of his last Epistle, is nothing else but illustration of this Article. S. john delivereth like divinity thus: We know that when he shall appear, 
1. john 3. 2.  we shall be like him, for we shall see him as he is. In the Revelation the spirit speaketh evidently thus: And I saw the dead both great and small stand before God: 
Reu●●. 20. 12. john 5. 28. & ●1. 24.  and the books were opened, and another book was opened, which was the book of life, and the dead were judged of those things which were written in the books, according to their works. And the Sea gave up her dead which were in her, and death and hell delivered up the dead which were in them, and they were judged every man according to their works. In the next Chapter we have this discourse, 
R●ue 21. 4. james 5. 7. 8.  which openeth the resurrection unto us: God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain. Saint james avoucheth as much saying: Be patient unto the coming of the Lord. Be patient and settle your heart, for the coming of the Lord draweth near. the Author of the Epistle to the Hebrews hath much good matter in the behalf of the resurrection. In the tenth Chapter, after much discourse appertaining thereunto, he summeth it up thus: Knowing in yourselves how that ye have in heaven a better and enduring substance. 
Heb. 10. 34. Heb. 11. 35.  etc. In the next chapter he saith: Others also were racked and would not be delivered, that they might receive a better resurrection.  
Thus have we the old and new Testament on the side of this doctrine, which is sufficient: but because Atheists (who pester this land, as the Frogs and Caterpillars did Pharaos' Court) do arraign the integrity of the Scriptures, 
1. Cor. 15. 3● 36. 37. 38.  and judge of this matter by natural reason: it is not amiss t● stop their mouths by confuting and confounding them this way. Wherefore we set upon them thus. 1 The soul did not sin without the body: therefore the body must be punished with it. Therefore the body must rise again. The Philosophers do deny the sequence, and say that it is enough that the mind be rewarded according to the actions thereof, and that it is not needful that the body which was not principal but accessary in the sin, and only but the instrument to serve sins turn, should partake with the mind. And they show comparisons for the same of Artificers and craftsmen, who for making a house, or any other piece of work, have their hire and covenants, when as the instruments wherewith they wrought are not rewarded, neither are they damnified though the work by them be not accordingly performed. Of a poisoned pot, which is not therefore dissolved and broken in pieces, especially if it be of any price, though many have drunk their destruction out of it. Of a sword, which a man will not break or cast from him, because a man hath been slain with it. But yet by their leave (who take these similitudes for such sure studs) there be many in their unstaid affections, that will dash in pieces such intoxicated cups, and break that weapon against a wall, that hath been the occasion of a mischief. But we turn away all the force of such reasoning by distinction of instruments, as they are of conjunct, and divided nature. The body (the souls instrument) is of the first difference, and is conjoined and coupled with the mind: wherefore it du●ly taketh such part as the mind doth. The mind draweth on the body to commit uncleanness: the body therefore falleth thereupon justly into divers maladies. The mind is disposed to fell onie, for which the hands and the feet are manacled, and the neck is hazarded, and the whole body undergorth the penalty. This argument deducted from the rule of God's justice, pleaseth Paul so well as he maketh use of it, having pro●ed the resurrection. Therefore my beloved brethren be ye steadfast, 
1. Cor. 15. 58.  unmovable, abundant always in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord But this labour cometh both from mind and body: therefore the recompense of the reward shallbe given unto them both. 2 Our second apodictical conclusion is this That which is imperfect, hath not capacity of absolute felicity: but the soul sundered from the body is imperfect, therefore it must needs be coupled to the body, to the attainment of this plenary felicity. 3 We reason also thus. The fullness of God's goodness towards those that are his, could not be showed: nor the fullness of his furiousness upon the wicked could not be powered, if the resurrection were not. 4. It standeth God in hand as much as his truth is worth, to make good the resurrection because we have promise and charter of him for it: Christ having said it, God shall reward you in the resurrection of the just. 5 That we should not doubt of his truth in some examples, 
Luke 14.  at all t●mes he hath made proof hereof, exempting them from death, that the world may know that death is in his hands, standing before him to execute his will like a Pursuivant, to spare and to spoil: as in the time of nature, 
Gen. 5. 20. 2. Reg. 2. 8. 11. Matt. 28. 6. Mark 16. 1. 8, 5, etc. Ioh 20. 11, etc. 2. Reg. 4. 34. 2 Kin. 13. 21. Exod. 4. 3. 6. Gen. 7. Heb. 11. 11. Gen. 21. 7.  when he took up Enoch: in the time of the law when he took up Elias: in the time of grace, when he raised up Christ from death to life. We enforce the matter fuller, and argue from the lesser to the greater thus. Elizeus raised the Sunamites son, therefore much more can Christ raise us up. Elizeus his bones gave life to a dead body: therefore much more shall the omnipotent word of God which is Christ, give li●e to our dead bodies. Aaron's rod did blossom and bear Almonds. Moses dry waster became a creeping Serpent. Sarah her dead wembe was delivered of a son: what are these but lively images of the resurrection? 7 From the order of nature, though we have no strong proof, yet much probable matter we have of the undoubted resurrection. The day that now passeth, to morrow doth return. Trees and herbs are strooken dead by the violence of the winter, & revive with the spring (the renewing time of the year) and are clothed with leaves and fruits. But thou wilt say to this, that life was not utterly out of them by the winter's wrack: we say also, that by death man is not utterly deprived of life, for it is their souls that die not. Such logics doth Paul use in the corn that is sown, whose corruption is the generation of it. 
1. Cor. 15. 3●. john 13. 14.  O fool that which thou sowest is not quickened, except it die. This is that which Christ saith, except the wheat-corne fall into the ground and d●e, it bideth alone: but if it die, it bringeth forth much fruit. If such contemptible creatures have renewance, and from death are restored to life: shall not this handle work of God be much more seen in man, the noblest plant that his right hand hath planted, and the finest seed that ever the furrows of the earth were strewed with the most excellent and worthiest: creature of all? For what is the hay or grieve herb in comparison of man? That Indian bird the Phoenix (as philosophers do report) & good divines do ratify (especially Lactantius among others) dieth & is wasted to ashes by the heat of the Sun, & of those her ashes is a young one ingundred, and thus is that kind continued. This similitude is taken up by divines to illustrate our certain resurrection. For more company sake we name the swallows, worms, flies, which lie dead all the winter, & by the increasing heat of the sun are enliued again in the spring and summer time. If we run through all the ranks and classes of nature, we shall find every where probabilities in the point. Fire that lieth dead in a flint stone, by a little force that is put unto it, putteth life into it. The Sun that goeth down doth rise again: the Moon decreaseth and increaseth again: Our nails are paired, and grow again: our hears are cut off, & come up again. Sleep (called by Homer the brother of death, and by others the image of death, because it is the tying of the senses, as binding them in that wise as they cannot execute their functions) seizeth upon us, and as it were burieth us for a time. But the body dispelleth it again: after which it is fresh and pliable to to any office. The misbelief of such, who cannot be brought to think that out of the putrid and consumed stuff, life should be expressed, are by sundry works of nature notably convicted. For of such confection (or infection rather) are mice, mouls, frogs, worms, engendered. Out of ●ooks, crannies, odd corners of the earth, often very radiant and splendent precious stones are gathered. The seed of living creatures, which is nothing else but a drop of misshapen humour, what substance doth it beget in progress of time? What parts doth it produce, as hands, feet, ears, eyes, head and such like in their kind? These things do we behold in the Glass of nature; which so oft as we remember, we do well if we remember the resurrection. 8 By the Prophets, by Christ, by the Apostles some have been raised from death in life, to ground us in the faith of the resurrection. 
1. Kin. 17. 20.  The widows son of Sarepta was raised by Elias: 
2. King. 4. 33.  the Sunamites son by Elisha: a dead man by the touch of the bones of Elisha: 
2. Kin. 13. 21.  the ruler's daughter by Christ, 
Matth. 9 25.  who was newly deceased: the widows son of Nain that was in his locker, 
Luke 7. 14. 15  
john 11. 43.  and led out to the grave by him likewise: Lazarus that had lain in the ground four days: 
Acts 9 40.  Tabytha by Peter: 
Acts 20. 10.  Eutychus by Paul, 9 A man would think if were a work of more difficulty to form the woman of man's rib, to create the man of the gleab of the earth, to make the whole frame of heaven and earth of nothing; then to raise up man from the dust to life. If wine be mixed with water, there are those that can part the wine from the water. Goldsmiths, and such as work in metals, 
Gen. 1. 1. 3 26  can dissolve confected substances, concreate of gold, silver, brass, 
Gen. 2. 22.  steel. And such are to be found, who can express Oil and liquid matter out of any dry body: Wherefore the illimited power of God, which made all things of nothing, shall reduce our bodies to their forms again, howsoever formerly reduced to nothing. Lengthen out the matter so far as conceit and imagination will let you, and put the case thus: That a man is eaten by a wolf; that wolf is eaten by a lion; that lion is devoured by the fouls of the air; the fowls of the are air eaten by men; one of those men eat up another as Cannibals do: yet shall his own body be given him again: every man shall have so much matter of his own, as will serve to make him a perfect body. They shall have the same bodies in substance, 
job 19 27.  as job saith, but altered in quality, being freed from corruption, and fulfilled with glory. 
Homil. 2. Corinth.  Their mouths shall be opened to speak better things, their eyes shall have better object before them, their feet shall be exalted above the clouds, and the whole body shall be mantled with immortality, as sayeth Chrysostome. If to infringe this which hath been delivered, any shall object this saying of the Apostle: 
1. Cor. 15. 50.  Flesh and blood cannot inherit the Kingdom of God: and so infer hereupon, that the bodies of men shall not rise again: we answer them thus, that by fleth and blood is not meant the bodies of men simply, but as they are now in the state of corruption, that which the Apostle calleth animale corpus The fleshly man or the earthly man, and what soever is of nature without the spirit: which being depraved and corrupted, must needs be renewed. 
joh. ●. 3. 5. 6. 7 8. 1●. 15. 16. 18.  Wherefore Christ said to Nicodemus unless a man be regenerate, and borne a new, he cannot enter into the kingdom of God. The unregenerate man is called Flesh: therefore Christ immediately after the former words said. That which is borne of the flesh is flesh, wherefore of force we must be regenerated, neither only the flesh, the body, or a part of the mind is to be renewed, which covetteth and is angry: but especially the reason, the mind, the will. And Christ else where teacheth that the whole man as he is in the state of nature is called flesh and blood. For thus Christ answereth Peter: Blessed art thou Simon Bar jona for flesh and blood hath not revealed these things, 
Math. 16. 16. 17. E●h. 1. 19 & 2 10. 1. Pet. 1. 3.  but the spirit of my father. In which words Christ comprehendeth the better parts of the mind. For they be those by which we understood, and the truth is revealed unto us. Therefore these must be turned and transposed and created a new, that we may be (as Christ saith) like the Angels in resurrection. For the infirmity of this mortal body is such, as it cannot take the least taste or smack of heavenly glory, as we perceive in the Prophets and Apostles, who were men without souls, when at any time God did appear unto them. And not without cause said God to Moses, Thou canst not see my face: neither shall man see me and live. Wherefore the Germane and right sense of the words of the Apostle is this: as we are nothing else but flesh and blood, weak, mortal, sinful. Curuae in terris animae coel est ium in mes, we cannot inherit the kingdom of God. Lastly if that of Solomon shall be laid against us: 
Eccles. 3. 19  The condition of the children of men, and the condition of beasts are even as one condition, and so argue that a man shall rise no more from the dead then a beast: we will answer them by Solomon who explaineth himself in the words following: they are like in dying, As the one dieth so dieth the other: but in their estate after death they differ, of which Solomon speaketh not.   

The sixth Chapter.  
Of the certainty of the judgement or the day of doom.  
THe general judgement being the consecution of the resurrection, 
1. Thes. 4. ●6.  & the end thereof, the last blast of that shrill trumpet giving this Echo surgite mortui, venite ad judicium. Arise ye dead & come to judgement: We are to enter into the tractation hereof in this place. This subject matter though it be of unquestionable assurance: Yet because the school of Cyclopical Atheists, Epicures, carnal minded men, is so great (who as serpent's grovel wholly in the dust, & only give themselves to earthly things, licking up this Aphorism of Socrates the Philosopher, Quae supra nos nihil ad nos. Those things that are above us appertain not unto us) we list to light a candle before the Sun, and aswell by scriptures, as irrefragable reasons, determine the absolute certainty of this matter.  
1. The scriptures are plain and plentiful in the point. Hanna the mother of Samuel thus prophesieth hereof saying, 
1. Sam. 2. 10.  The Lords adversaries shall be destroyed, and out of heaven shall he thunder upon them: the Lord shall judge the ends of the world, and shall give power unto his king, and exalt the horn of his anointed, which is Christ. Isaiah sermoneth it thus, 
Isa. 2. 19  Then shall they go into the holes of the rocks, and into the caves of the earth, from before the fear of the Lord, and from the glory of his majesty, when he shall arise to judge the earth. That the prophet by these words aimeth at dooms day appeareth by the angels exposition of the same. 
Reu. 6. 15. 1. Reu. 1. 7. & 6. ●5.  And the kings of the earth and the great men▪ and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in dens, and among the rocks of the mountains, And said to the mountains & rocks fall on us and hide us from the presence of him that sitteth on the throne, and from the wrath of the Lamb. For the great day of his wrath is come, and who can stand? In another place he preacheth thus Behold the day of the Lord cometh, 
Isa. 13. 9  cruel, with wrath and fierce anger▪ etc. But in another place ●e is most pathetical in the point. 
Isa●. 66. 15. 〈…〉 1. 7. 8  The lord will come with fire, & his charets like a wirlewind, that he may recompense his 〈◊〉 with wrath, and his indignation with the flame of fire. For the Lord will judge with fire, 
Dan. 12. 1. 2. 3.  and with his sword all flesh. Daniel delivereth the like doom, saying: And at that time shall Michael stand up, the great prince, which standeth for the children of the people, and there shall be a time of trouble, such as never was since there began to be a nation unto that same time, and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth, shall awake, some to everlasting life, and some to shame and perpetual contempt. And they that be wise shall shine as the brightness of the firmament: and they that turn many to righteousness, shall shine as the stars for ever and ever. 
jod. 2. 30.  joel writeth thus of it: I will show wonders in the heavens and in the earth: blood, and fire, and pillars of smoke. The Sun shall be turned into darkness, and the moon into blood, before the great & terrible day of the Lord come. 
Zophan. 1. 1●  Zephaniah singeth the same song with the rest. The great day of the Lord is near, it is near and hasteth greatly, even the voice of the day of the Lord: the strong man shall cry there bitterly. That day is a day of wrath, a day of trouble and heaumes, a day of destruction and desolation, a day of obscurity and darkness, a day of clouds and blackness, a day of the trumpet, 
Mala●●. 4. 1.  and a ●arume against the strong cities etc. Malachi hath also good matter to this purpose. The day cometh that shall burn as an oven, and all the proud, yea & all that do wickedly shallbe stubble, & the day that co●meth shall burn them up, saith the Lord of hosts, and shall leave them neither root nor branch. In the new testament we have very pregnant proofs. 
Math. 16. 27.  The evangelists are flat for it, Christ saith in Math. The Son of man shall come in the glory of his father with his Angels, & then shall he give to every man according to his deeds. Again by the same Evangelist he saith thus. 
Math. 24. 30.  They shall see the son of man come in the clouds of heaven with power and great glory etc. 
Math. 25. 31.  Also by the same penman thus: when the Son of man cometh in his glory, and all the holy Angels with him, 
Luk. 21. 27.  then shall he sit upon the throne of his glory. Luke recordeth the like words of our Saviour. Then shall they see the Son of man come in a cloud, with power and great glory. beheaded? and Peter to be crucified? the Saints of God from time to time by all exquisite torments to be tortured? if there were not a reversion of times wherein they might be glorified? Wherefore it was necessary that a general assize should be holden for gail delivery, and the consummation of their endless felicity.  
3. When should this fore denunciation of Christ sake effect? Nothing is secret that shall not be evident: 
Luke 8. 17.  neither any thing hid that shall not be known, and come to light. As also these like predictions of holy Scripture: 
Rome 2 16.  God shall judge the secrets of men by jesus Christ. Every man's work shall be made manifest, if our expectation of the judgement hath not due effect? For seeing here many things are smothered which never are detected, Be we assured that God keepeth a Calendar of our doings, and noteth every thing exactly in his Register, and that the books shall be opened and set before us, the eternal counsel of God revealing to every one his sins in particular.  
4 Albeit the two edged sword of God's justice resteth and rusteth in the Scabbard of his patience, because he would have no man to perish, 
2. Pet. 3. 9 Gen. 3. 17. & 6 35. 18. & 7. 1. 10. Luke 17. 26. 27. Matt. 24. 38. 1. Pet. 3. 20.  but would all men to come to repentance: yet that this connivency might not cast us upon a bed of security, he hath made some examples to us in this life, to set us upon our feet, and to make us vigilant, that we fall not into the judgement. As those whom the Deluge did absorpe and sweep away, wherein all the Inhabitants of the world (Noah his famille dedicted the remnant of the old, and the seed of the new World) being destroyed.  
Under this judgement the future final judgement (wherein only a remnant shall be saved, even the little Ark and Bark of Christ's Church,) is luculently portended. As also the fearful conflagration of Sodom giveth fair admonition of a judging God, 
Gen. 19 24. 25.  the breath of God's anger having blown the fire, that will lick up all the ungodly like stubble, 
Iab. 22. cap. 41 con. Faust. Ma●ichaum. Gen. 19 3. 7. ●7. 21. 22.  and consume them like dross. Hereupon Augustine thus sweetly speaketh. Lot a just man, and a good housekeeper in Sodom, pure and undefiled from the filthiness of the Sodomites, was saved from the fire, which was the image of hell fire, being the type of the body of Christ, which in all the Saints, and now among the wicked waileth, by whose bad conversation it is not corrupted, and from whose consociation it shall be delivered in the end of the world, those being adindged to Hell fire. etc. Finally, the repudiation of the jews, 
Luke 13. 34. Rom. 11. 8. 18. Ezech. 2. 3.  the inheritance, royal Nation, and peculiar people of God, is a memorable and dreadful example of God's judgement: who for their disobedience to the lords Prophets were the declamation, and a Proverb unto all the world, and were pitifully entreated of the Assyrians and Babylonians, and lastly by the Romans so spoiled, as they were no more a people.  
5 Our consciences witness the certainty of the judgement, which tremble and quake all the remembrance thereof, 
Acts 14. 26.  as Faelix d●d at the Sermon o● Paul dilating upon these points, righteousness, temperance, judgement to come.  
But for as much as we are called to reckoning immediately after the Dissolution of our bodies, and with our death come in the Tic●ets and Bell of account of the bypassed actions of the whole life: the universal general Audit day, seemeth needless, but in a double respect it is more than necessary. First of God: second of ourselves. 
Psal. 51.  1 Of God, that he might be justified in his sayings, and clear when he is judged. 
Matt. 25. 31. 32 33 34. 37. 41. 4●.  God is so good, as being infinite, and omnipotent, and we being little more than nothing, he yieldeth to a judicial hearing, that no man may complain that justice is not given him. Therefore that thou mayest not charge him with wrong intended of his side towards thee, thou shalt have thy open (very honourable) tryull. 2 In regard of ourselves it is also requisite, that our shameless sins might come to more confusion, and our good berdes might the more be dignified. Wherefore our prouin●●ll Laws punish thieves and malefactors openly, to add more shame unto them. If a Magistrate shall in pity to cover his shame, execute a fellow closely in the gail, he should not do justice, because he doth not the plenary punishment the Law awarded him For the disgrace, ignominy, and reproach that followeth such a judgement, is the greatest part of the judgement. Hence it is that man tendering his credit, had rather die then be o●●g●aced. Secular judges, and Ecclesiastical Officers, bring forth their delinquents to do their pevance, in the Market days and Sabaoth, that the great appearance of people which such times do give, might enlarge their shame. So God reserveth an impenitent sinner to that general day to add more affliction to his heaviness, being made as a spectacle set upon a stage for all the World to wonder at. This is that he threateneth him by his Prophet Nahum. 
Nahum. 3. 5.  Behold I will discover thy ski●s upon thy face and will show the nations thy filthiness, and the Kingdoms thy shame And I will cast filth upon thee, and make thee vile, and will set thee as a gazing stock.  
Now what an exquisite judgement is this, consider by this which hath some similitude hereunto. Put the case that an honest and shamefast Matron should be stripped of her raiment, and showed naked to all that would behold her, would not this be as a knife set at the heart or her, and would she not die through the anguish of soul, for this unspeakable shame brought upon her? No question she would. But in what case is a sinner in respect of her, who shall have all his abominations set before the view of the world, the filthy works, words, thoughts o● his ●●●de, read in the audience of all? A thousand to one that ●ehe●●e her nakedness shall see his filthiness: by infinite degrees ●●ere●ore the vexation of the one shall exceed the veration of the other. For he shall call out heaven and earth to record against them, 
Deut. 31. 28.  as Moses against the people: Angels and Diue●s shall go against them, and condemn them: and what, 〈◊〉 o● the sins of the Saints be spoken of? Yes doubles. But rather to dignify then damnify them. For they shall be unto them as rents of Garments, which are ●ouered over with a Vewe● Well-tried, or Fringe, or Lace of Gold, which giveth a great d●ale more grace unto the Garment. The rents of their sins being overlayed with repentance, appear no more, but rather are more orient and beautiful. 
Psal. 1. 5.  But the wicked shall not stand in the judgement, neither the sinners in the Congregation of the righteous. Thus as the general judgement serveth for the greater confusion of wild persons: so it maketh to the greater glory of the Saints, and the grace of their good works. It was the order among the Romans that such ch●iftains and v●liants that had performed honourable service in the wars, should be brought into the city of Rome with grea●●om●e, with their captives taken in the field following them, and the displayed 〈◊〉 and other ensigns of their va●o●c carried before them: 〈◊〉 the godly when they go● out of this use, shall be brought with all unspeakable solemny 〈…〉 the heavenly city of Hier●salem, among the company of inu●merable ●ngels, 
Mat. 25. 33. 35. ●6. Isa. 58. 7. 8. Ezek. 18. 7, Matt. 25. 41. 42. 43.  with all the fuduments and ornaments of their vertu●s about them as all 〈◊〉 works of pity and pi●●e, their co●tumelies, calamities 〈◊〉 suff●●●d for conscience sake, their humility charity, modeste, 〈…〉: finally every good action, though it be quid●● rather than quantum a quiddity rather than a quantity, as a cup of cold water given for God's sake, which we give our beasts, s●●ll come before God and have reward in heaven, the quality rather than quantity being regarded by the almighty. As for the 〈◊〉 which shall be brought after them as the Emperors among the Romans did bring their prisoners with them, they are the D●●ell, the world, the ●lesh, and all the black guard that hang ●●ereupon, as fornication, uncleanness, immodesty, anger, contention, and such like over which they have victoriously triumphed.   

The seventh Chapter.  
That Christ shall be the judge of the world.  
THe certainty of the judgement being showed: in the next room it is meet it be declared who shall be the judge. The judge shall be Christ the second person in Trinity. 
joh. 5. 22. & 1. 27. 1. Cor 1. 7 8. & 11. 26. Phil. 2. 10. & 3. 20. Matt. 26. 27. Col. 34. 1. Thes. 1. ●0▪ & 2. 9  The whole Trinity have a stroke in the action: but the execution thereof is committed by them to the second person, So the scriptures show. It is Christ's saying The father judgeth woman, but hath committed all judgement to the 〈◊〉. And h●th given him power to execute judgement, in that he is the son of man. Matthew, Mark, Luke, witness so much. In Matthew it is said The son of man shall come in the glory of his father with his Angels, and then shall he give to every man according to his deeds: Again by him thus: They shall see the Son of man come in the clouds of heaven etc. 
Math 24. 30. Math. 25. 31.  And thus: And when the son of man cometh in his glory etc. In Mark it is said. When they shall see the son of man coming in the clouds etc. 
Luk. 21. 27. & 22. 69. 1. Thess. 4. 16 & 5. 23.  The like saith Luke: They shall see the son of man come in a cloud etc. The Apostle by their subscription establish this proposition: Paul giveth his unfeigned consent thereunto thus: At the day when God shall judge the secrets of men by jesus Christ: 
Rom. 2. 16. 2. Cor. 5 10. Rom. 14. 10  And in another place▪ thus: We must all appear before the judgement seat of Christ etc. The third time he putteth his hand to this doctrine using the self same words be●ore mentioned. This was a piece of his preaching at Athens: Because he hath appointed a day in the which he will judge the world in righteousness by that man whom he hath appointed, 
Act. 17, 31. Hebr. 9 28 & 10. 25. 37. jacob 5 7. 8. 9 Apoc. 22. 7. 12 ●0. 2 Tim 4. 1. Phillip 3 ●0. 21 1. Pet. 1. 7. & 4. 5. 7. & 5. 4. 2. Pet 3. 4. 10. 12. Tit. 2. 13. 1. john. 2. 28. & 3. 2. jud. 24. Apoc. 1. 7. 25. 2. Thess 1. 7. 8 10.  whereof he hath given an assurance to all men, in that he hath raised him from the dead. By this he adjureth Timothy to be faithful in his ministry: I charge thee before the Lord jesus Christ which shall judge the quick and dead at his appearing, and in his kingdom. etc. By this he persuadeth to follow wholesome admonition. Our conversation is in heaven from whence also we look for the Saviour even the Lord jesus Christ, who shall change our vile b●d●e, that it may be fashioned like unto his glorious body according to the working, whereby he is able even to subdue all things unto himself. He putteth Titus in mind hereof saying: Looking for the blessed hope and apearing of the glory of the mighty God, & of our saviour lesus Christ. So much he intimateth in effect to the Thessalonians: When the Lord jesus shall show himself from heaven, with his mighty Angels, in flaming fire, rendering vengeance unto them that do not know God. etc. There is no writing of the Apostle free from this doctrine, but it is eftsoones by him upon all occurring necessities repea●ed. This text was given to Peter to preach upon, to the Centurion Cornelius; as he himself confesseth in this wise. 
Act. 10. 42.  He commanded us to preach unto the people, & to testify, that it is he that is ordained of God a judge of quick, and dead Augustine rendereth this reason of his coming to judgement in this wise: ut ea natura judicem agate qu● sub judice stetit: that he may act the office of a judge in that nature, in which he stood before a judge. He shall come visible and manifest to judge the world, as he came visible and manifest to redeem t●e world. But this office seemeth too base for his heavenly majesty, to fit judging and determining the ●ffaires of men: And one would think it might become a meaner person better. For if a King should sit counting with high Cater about his expenses, or should once enter into the kitchen or larder house, he should be less esteemed over after for it. But he that will parley the point with the Ant, why he conveyeth away kernels of corn, and hoardeth them up in the holes of the earth, he should be accounted a very foolish man. 
Psal. 62. 9 Psal. 39 ●. 9 Psal. 8. 5 Psal. 29. 5. job. 1. 21. & 8 9 & 25. 6. Psal. 82. 7. & 94. 20. & 103 14. & 104. 4. 6. & 146. 3. Eccle. 4. 3. Hebr. 2. 6. 1. Pet. 1 24. Isai. 40. 7. Isai 31. 3 & 5● 8. ●2. Psal. ●02.  Now this action of Christ seemeth in outward consideration me●●er than any of these supposed cases, inasmuch as Christ and we cannot admit comparisons, we being not so much as a mote to himward. My substance is nothing in respect of thee, every man in his best state is altogether vanity, so singeth the melodious and mellictuous musi●ian of Israel. Isaj resembleth us to ●ay and to grass which the wind wracketh, the Sun s●ngeth, the beast devoureth, and every passenger trampleth under feet, which is to day, and to morrow is cast into thriven: and he taketh the theme from God's mouth saying: All flesh is grass and all the glory thereof is as the flower of the field. David hath no better thing to liken us to then a worm and cast garment: we shall all wax old as doth a garment: and as a vesture shalt thou change us and we shall be changed. Therefore if being said to Christ we are less than the Cater is to the King, the moth to a man: It seem derogatory from his supreme dignity to undergo such an office of humility. But the necessity thereof hath been forshewed: and his manner of coming in glory, which we shall afterward speak of, doth assoil this question, and insinuation. But yet is this conclusion somewhat choked by that which Isaiah saith: 
Isai. 3. 14.  The Lord shall enter into judgement with the ancients of his people and the princes thereof, meaning the elect and faithful children o● God: 
Math. 39 2●  and by that promise of Christ to his Apostles: Ye which followed me in the regeneration, shall sit also upon twelve thrones, and judge the twelve tribes of Israel. And by that which Paul saith: 
1. Cor. 6. ●●  Do ye not know that the saints shall judge the world? By these it should seem that Christ have copartners in this commission, and that the whole authority is not in him alone. We answer that he is the chief justice, and he and none but he pronounceth the sentence: the Apostles, and good professers of his name shall sit on the bench by him, as all that are justices among us do sit by their principal judge at both hands, and give evidence and allowance to the sentence. This is a royal prerogative that the saints have, that they are Christ's assistants and consorts, and their enemies judges: wherefore take the watchword of the Apostle with you. Brethren consider your calling, and disgrace we it at no hand by our misdoings. A noble man's son is not suffered to converse with any inordinate or base companion: We are of noble degree as ye see being to sit with our Christ in his throne of majesty. Oh remember we this, and by conversing with wicked men let us not bring upon so high a calling such contempt and dislike. Aulus Fuluius would have ●laine his son because he consorted himself with Catiline the enemy of the country, whereas he had begat him for the good of the country. God endureth not that such as are separated & put apart to be consorts to our saviour, should be copsmats with sinners. When as Philip the King was playing with his prisoners taken in the wars, and was casting up unto them in declamatory wise their captive condition. Demades the philosopher endured him not, but thus wisely censured him: since fortune and good luck have made thee a great man, & laid upon thee the person of Agamemnon, art thou not ashamed to play the Thersites? that is of a victorious prince wilt thou prove a paltry companion? This is our estate, but not fortune, but God's favour hath made us kings for ever: wherefore be we not conditioned as caitiffs. But as christians as it becometh us. And this grace the Lord give us.   

The eight Chapter.  
How joyful it is to the godly, and doleful to the wicked, that Christ shall be their judge.  
AS Kings have their habits according to the times, either of war, mirth, or mourning: So Christ suiteth himself to the nature and property of his business: and coming to judge the world, he clotheth himself with the clouds, as with a garment, and is decked with majesty and honour. He will come flying like a Be● among us. bringing honey to the godly, & fastening his sting in those that are his enemies. In his first coming he came for thee: but his second journey, if thou takest not heed, will be taken against thee. To the Saint he will sh●w himself a Lamb: to the sinner he will sh●w himself a ●ion. His fi●st coming was the kingdom of grace: his second shall be his kingdom of glory and justice. That, showed mercy upon souls: this shall sit in judgement upon souls. Then he came with the Trumpet of men's tongues: but he is to come next with the Trumpet of an Archangell●. Then he came down with a very merry noise, with this comfortable Anthem and song of deliverance, Glory be to God in the heavens, and peace in the earth: but he is to come hereafter with a doleful dampish note: Woe, woe, be to the inhabitants of the earth. Then he came to gather the lost sheep into his fold: but his next coming is to separate the sheep from the Goats. 
Acts. 8 32.  Then he came to entertain both jew and the Gentile: but when he comes again he will divide the servant from the servant standing at the Mill-quearnes, the husband from the wife couching together in one bed: 
Matt. 16. 27. & 25. 31. 6. & 24 30. Psal. 58. 10.  jacob from Esau wallowing in one womb. But than begins the merry world with the godly which never shall have end. The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked▪ The Saints shall be joyful with g●●rie, 
Psa. 149. 5.  they shall rejoice in their beds. The praises of God shall be in their ●●o●thes, and a two edged sword in their hands. etc. As the judge 〈…〉▪ be dreadful to the wicked, because they shall be 〈…〉 it shall be as delightful to the godly, because they 〈…〉 according to that which Paul saith: 
●. Tim. 4. 7.  I have fought a good fight, and have finished my course: I have kept the faith. For henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day: and not to me only, but unto all them also that love his appearance.  
By the names he giveth us, he openeth his love towards us, that we might lift up our heads when Bee cometh again to us. 
jud. 8. 21. Rom. 6. 16. 18. 22. john 15. 14. Mark. 3. 33. Luk● 24. Mark 1. Cant. 5. 1.  He calleth the godly, Mother, Sisters, Brethren. He calleth them his Servants. He calleth them his Friends. He calleth them his kinsmen. He calleth them his Brethren. He calleth them his Sons. He calleth them his Spouse. All these being terms of love, and requi●i●g duties of love. By calling us by all these, what else doth he thereby signify, but that he hath all love towards us. Wherefore bear we him our hearts, as Marie bore him in her arms, if we be his Mother. Let us prefer him before all brethren, as joseph preferred Benjamin before all his brethren if he be our brother. Let us embrace him as Rebecca did Isaac, 
A●●. in. lib. de jacob. & vita beata. lib. c. 6.  if we be his Spouse. Art thou afraid (saith Ambrose) that thy judge will be unmerciful? consider what judge thou hast? The Father hath committed all the judgement to Christ: can he condemn us to death, who hath redeemed us from death ● having given himself for us, whose life he acknowledgeth to be the recompense of his death? Shall he not say, what pro●●●e is there in my blood, if I damn him whom I have delivered? Again, dost thou consider the judge, and dost not consider the Advocate? Can his sentence be sharp, who ceaseth not to make continual intercession for us, that we may gain his father's grace against This is the sage and sweet saying of this worthy father. T● which this short sugared speech of learned Gregory is suitable. Est nobis spes magna poenitentibus: 
G●●g. ●om● 3. 〈◊〉 evan.  quia Aduocatus noster factus est judex noster. There is great hope for us that are penitent, because he that is our Advocate is made our judge. 
justit lib. 2. 〈◊〉 ●6. sect, 11  Thrice ren● wnek Master Calvin, to this purpose speaketh most comfortably to the Christian soul thus: It is no small security, that we are not called before any judgement seat, but of our redeemers, of whom salvation is to be looked for: so far is he from going up to the bench to condemn us. To this end the Father hath honoured his Son, and hath resigned up to him all the judgement, for the pacificition 〈◊〉 the consciences of his servant & affrighted with the regard of the terror of his judgement.  
Thus (good Christian) is thy lot fal●e into a fair ground, and thou hast a good inheritance. For tell me if thou hadst a cause ha●ing in the law, & thy Counsellor who always hath encouraged thee in it, should be made thy judge, wouldst thou not be a glad man upon it, and ascertain thyself of thy good success? The Christians case is the like, and our feesimple, and frée-hold of our salvation is to undergo decision and determination of law. Christ that always hath been our Counsellor and warranted us the day is created by the father our judge, the inheritance therefore cocksure of our side, and that our souls know right well. Respect not therefore what judgement the world giveth of thee, seeing thou hast the supreme judge of the highest Court, that giveth sentence on thy side, which Omni appellatione remota, without further appeal must stand inviolable. For if thou be'st here wronged in a lower Court by some unskilful or corrupt judge, thou knowest how to remedy the matter out of hand, namely, by appealing to a higher Bench, where this iniuris is rectified. Art thou thus wise for thy worldly wealth, and wilt thou not have as good understanding for thy saving health? The Prophet jeremy took this course, who being unjustly judged by men, turneth himself to God, and putteth up his ●ill of complaint thus unto him: 
jere. 11. 20.  O Lord of hosts that judgest righteously, and triest the reins and heart, let me see thy vengeance on them, for unto thee have I opened my cause.  
But this is not so much comfort to the godly, 
Mark 14. 62▪ Luke 9 26. 2. Thes. ●. 1. 7. 8. 2. Pet 3. 4. 10 Apoc. 1. 7 1▪ Gen. 37. 7● 8, 9 11. 1. Sam. 19 2. Lam 1. 2. 3. 5. 7. 10. Psal. 3. 18.  as a corrosive to the wicked. For it will be a death unto them, to see him whom they so hated, so exalted, that their highest enemy shall be in highest majesty. It was the greatest e●e-sore, & heartsore that might be to the brethren of joseph, that joseph was more set by of their father jacob then they, because they never could abide him. Saul was made a mad melancholic man, because the people so much applauded David whom he persecuted. It was not such veration to jeremy to see jerusalem destroyed, & to sit as a widow forsaken: but this wrought all his woe, that his enemies had dominion over him▪ That the wicked are Christ's enemies & no better it is certain. So Paul calleth them. They are the enemies of the cross of Christ, whose 〈◊〉 damnation.  
In regard of his enmity between Christ and them, they had rather go down presently into hell, then see him in such Majesty, whom they loaded with such misery. 2 Also their conditions are so contrary, as they could not possible have a worse match, then that he should be judge over them. For what comfort can a covetous man have, when he standeth before him to be judged who ever, so abhorred covetousness, and despised riches, as when he was borne he would have never a Cradle, but suffered himself to be laid in a Cratch: who all his life time would not have a house of his own wherein to hide his head, when as the foxes were better provided for by their hole●, and the bird of the air by their nests: who at his death had never a Grave-stone to cover him, but was entombed in Joseph's Sepulchre? What ●ey can the proud have when they appear be●ore this judge, whose humility was such, as he stooped and yielded his shoulders to the cross, which he carried till his back was ready to break? what heart can the haughty and ambitious have, who only stand upon terms of gentry, and hunt after honour, saying with Saul: Honour me before my people and taking that to be their Quietus est, the chiefest felicity, knowing that this judge can abide nothing worse: in which respect, when they would have honoured him, he hid himself from them: and when they would have crowned him a king, 
Josh. 6. 15.  he would not come at them? And what shall the trencher-men of our times, (whose God is their belly, whose larder is their love, whose bowls are their bliss, and their food their felicity) say when they shall hold up their hands at his bar, and look him on the face, whose 〈◊〉 was so sour, and diet so much against appetite, 
Matt. 27. 48. john 19 29.  gall steeped in Vinegar, being given him for restoration? Now shall not all the lovers of the world be confounded before him, who so loathed and rejected all the pleasures of this world? It dismayeth the rich man to have a poor man his judge: the proud man endureth not the humble should judge him: the unchaste dreadeth the arbitrament of the continent: the mighty had rather be tried by any then by the mean man. In all these respects, the unrighteous wish to be tried by any then by Christ jesus. And they have reason for it: For admit thou were to go to Westminster Hall to convent thy neighbour before one of the judges, and thou shouldest meet one of thy acquaintance coming from thence, to whom thou ope●est thy purpose in this bus●●esse, and he should answer thee that the law would go against thee, because others in the like case have been condemned before thee: would not thy discretion deal with thee to go back as then camest, and give over this intendment? truly if thou hast any wit in thy head thou wouldst. It so fareth with every wicked man and so standeth the case with him. Covetous man I ask thee whether thou goest? thou answerest me to a judge of Assize, and thou answerest right, for to him thou must go whether thou wilt or no. But tell me what thou wouldst have there? Thou sayest by that means thou wouldst ●ll in thy moneys by obligatory writings (though by uncenscionable practice ●●tors●●) due unto thee. I tell thee my friend, return back by repentance, and be thine own friend, for upon my certain knowledge I have seen the case condemned in others wholly wrighting, and I have diverse times read them. The Lord the judge of glory sitting upon that cause, by couching in 〈◊〉 ●rath, and not having in all 〈◊〉 life time a cabin to cover him: in this ●ts own example hath condemned this course. I say the 〈◊〉 to you resolute and desolate men, that pick quarrels for s●all causes and often for no cause: and think manslaughter g●od manhood, and think it a dispatchment to bigest a discontent●ment: you will be condemned for this ●●ate at the judgement: for the judge by doing the contrary, hath condemned it: b●e a ●●u●led▪ reu●led not again: did not ban●●e back blows for blows: but even as sheep before his shéerer was d●mmie, so opened he not his mo●th. 
Math. 5 39 Luk. 6. 29. Math 11. 29. Col. 3. 1●. Acts. 7. 60.  Also he hath left us contrary commandment, namely, if we be bu●●●ted on the one cheek, to hold out the other: the meaning whereof is, that we rather suffer two injuries then revenge one. To the Ep●cures▪ ambitious, luxurious, and to all exorbitant persons of what name and title soever they be, be the same spoken: they have their i●dgement in the law, and they shall have it in the lake, if they look not well unto it. Therefore for God● sake be ye warned that ye may be armed that ye may not be harmed. Thou angry man, it will not se●ue thy turn at that time toplead the heat of thy nature, the impotency of thy affections, whereby thou canst not moderate thy ●cessiue perturbations: For when many dogs came about Christ, and many fat Bulls of Basan encircled him, and be set him round about: he was so far from troublesome passions, as he was resolved into charitable affections towards them, and put up his praieres to his father for them. 
〈◊〉. 23. 34.  Thou greedy gutt● that givest up thyself to gormandizing, it is but absurd to plead disuse of abstinence or temperaunco, for Christ that great faster, shall condemn thee thou great feaster. From these instances all degrees of sinners may take inferences that belong unto them, and be in time converted, least at that time they be for ever confounded. Thus Christ as he was the ruin and resurrection of many, 
〈◊〉. 2. 34.  according to the prophecy at his first coming: so shall his second coming have the same effects. The dolour of the wicked and the pleasure of the godly shallbe such at that time, as a learned man in meditation hereof wondereth, that every stone should not be a thorn to the godly in this life to enlarg his misery▪ that in the life to come he might have laid upon his shoulders a great-weight of glory: & that every stone is not a rose to the wicked 〈◊〉 might have his fill of pleasure in this life, because than it is out●● date and there is none to be looked for of him in the 〈◊〉 to come.   

The ninth Chapter.  
The Majesty of Christ in his coming to judgement.  
CHrist shall come very gloriously to judgement with a white cloud round about him, 
Math. 26. 27. 24. 30. & 25. 31. & 26. 64  the whole choir of Angels and the whole host of heaven attending upon him, with an incredible shrill and hoarse noise of trumpets. His number without number is thus indefinitely spoken of by the Apostle in these words. 
Dan. 7. 10. 2. Cor. 5 10. Luk. 1. 28. & 2. 9 1. Thes. 4. 16. 2. Thes. 1. 7. 8. ●0  He shall come with thousands of his saints: which hath consent with former prophecies: for Daniel being in this argument saith: A fiery stream issued, and came forth from before him: thousand thousands ministered unto him, and ten thousand thousands, stood before him: the judgement was set, and the books opened. This took place at his first coming when the minister and host of heavenvly soldiers waited on him: and shall take place again at his second coming, when all the ministering spirits and creatures of heaven. Saints, Angels, 
Tit. 2. 13. Hebr. 9 28. 1. Pet. 1. 7. 2. Pet. 3. 4. 10. 12. Math. 16 27. jud. 24 Apoc. 1. 7. Math. 24. 30. Math. 25. 31. Math. 26. 64. Mark. 13. 26.  servants, shall be pannelled personally to assist him. To this end saith the Evangelist. The son of man shall come in the glory of his father with his Angels. They shall, see the some of man come in the clouds of heaven, with power and great glory. When the son of man cometh in his glory, & all the holy Angels with him: Ye shall see the Son of man sitting at the right hand of the power of God, and come in the clouds of the heaven. They shall see the Son of man coming in the clouds with great power and glory The like words are in Luke, with these hath the saying of Jude sweet harmony. Behold the Lord cometh with thousands of his saints. Now the power of Angels in the execution of God's judgements is invincible, for one Angel slew all the first borne of Egypt in on night. 
Luke. 21. 27. jud. 14. Exod 12. 29. 2. Kin, 19 35. Isai. 37. 3●.  By the hand of one Angel there was such havoc made of the armies of the Assyrians, as a hundredth fover-score and five thousand of them were put to the sword, and laid on the ground as corn by a sickle. Therefore what a huge destruction shall there be of the wicked, when he cometh with such a royal army of Angels with him? There are many that are innocent that are terrified when they see a King come by with an armed power, the sight of glistering swords dismayeth them, & the clattering of armour and weapons affrighteth them: therefore what terror & horror shall come upon the wicked, when Christ a man of war shall buckle his harness to him, & he shall put on justice as a habergeon, & shall come with his Miriades of heavenly Angels, and betake himself to his throne, out of which he shall thunder the great cur●●e against all flesh, which must be ratified forever. Where shall those that have persecuted him in his members then appear? If they could not endure the majesty of him when he came, but to deliver the law in Mount Synaj, but the blackness, darkness, tempest, burning fi●e was to terrible for them, 
Exod. 19, 16. Hebr. 12. 2●. Exod. 20. 19  insomuch as Moses said: I fear and quake, & the people fled & stood a far off, and said unto Moses: Talk thou with us & we will hear, but let not God talk with us lest we die: 
Hag, 2, 7▪ Hebr. 12, 26.  Now shall they endure his second coming in the ●●tiousnes of his wrath, when his voice shall shake the heavens, the earth, the sea, the dry land, & his coming is to take vengeance of the breakers of this law?  
If men ware amazed at any strange eclipse of Sun and Moon, if any extraordinary darkness danteth them (as the Egyptians: were out of heart when such a foggy darkness came upon them, 
Exod. 10. 22. 23.  as for two or three days together one could not see another, 
Wis. 17. 2. & 18. 1.  or move out of his place) if earthquakes make them quake, and their hearts fail them upon the occurrence of impetuous winds, vociferations of many waters, noise in the night, scritching of Serpents and Dragons and such like: When greater signs than these by infinite degrees be showed in the glorious coming of Christ to judge the world: how should not the hearts of the wicked malt like wax and fall away like water? As in the day whereon our redeemer was crucified the natural son of God for the sins of the world, the Sun was smothered, and there was dacknes over all the land: so when the justice of the adopted Son of God shall be showed, 
Math 27 51. 52 53 54. & 24 29. 43.  there shallbe terrible fearful signs, 
Gen. 15. 5. &▪ 50. 16. 17.  to strike sinners into passions, 
Mark. 13. 24.  as the Centurion and many others were at those signs showed at his passion. 
Luk. 21. 25.  If the brethren of joseph could not tell what to say, when as joseph in kindness did but say unto him I am joseph, in remembrance but of one forpassed trespass: What shall stubborn sinners say at this, the glorious coming of jesus Christ, when he shall come riding upon the heavens as upon an horse, 
Revel. 1. 7.  and come flying with the wings of the wind, 
2 Pet. 3. 7. 10. 11. 12. 14.  who have so often sold their jesus by their sinful doings, and never with the brethren of joseph have yet tasted of any sorrow for it? 
Gen. 32. 7.  When he shall be in his domination, not one: one kingdom of Egypt as joseph, 
Exod 14 10. & 19 16.  but over all the kingdoms of the world? 
Deut. 5 5.  If Esther was cast into a trance, 
1. Sam. 7 7.  and life for a time went out of the gates of her body at the fight of king Assuerus in his royalty: 
Hest. 4.  If Daniel having but seen an Angel, 
1 Sam. 17. 11 & 28 5.  was a man for a time out of soul: 
Dan. 9  what terror and trepidation shall possess us at the appearance of Christ in his majesty, 
Math. 28. 2. 34  at the sight of his retinue of innumerable Angels? 
joh. 18. 6.  If the Warders of the Sepulchre of Christ at the day of his resurrection, were so dismayed as they seemed like dead men: If the jews strong by an arm of flesh, by secular Mace and authority coming with forcible provision to attach Christ in the Garden, hearing him but speak & say I am her fell upon their backs, and their legs could not longer bold up their bodies: Infinite terrors shall beset the sinful soul at the ●ight of the coming of Christ in the clouds. If the Jews could not ●u●u●e the Majesty of the Almighty, 
Exod 19 16 & 20 18.  when he descended upon Mount Sinai but to deliver the Law: 
Deut. 5 24. & 18. 6.  how shall they be able to sustain his fury when he cometh to take vengeance of the breakers of the Law? 
Heb. 12. 8.  What breast can bear the arrows of ●s indignation, which he hath steeped in 〈◊〉 for the reta●●a●●on of incorrigible transgressions? of which he himself saith: I will make mine arrows drunken in blood, 
Soph 1. 10.  and my sword shall eat up their flesh. 
Apoc 18. 1, 2. 3.  If the holy City of jerusalem sha●l be scorched with lights and bu●●ing torch's: how shall Babylon the place of confusion be searched? This dreadful manner of Christ's coming to 〈◊〉, is so▪ the greater dismayment of the wicked: when the King of Kings came to be married to his Church▪ and came (as it were) to seize with us, he came in apparel suiting that purpose, and looked lovingly, and sp●ke peaceably to the world: but when he shall came in b●ght armour with Sword and Arrows in his hand, he showeth by this behaviour that he cometh in anger, and that there is no talking with him.  
At his naturize, when he came to be merry at a marriage, he● thus sweete●● saluted them by his heavenly faintly: 
Luk. 2. 10. 14. 30. 38.  Glory be to God on high, in earth peace, and good will towards men. But his second coming as Esaih showeth, is otherwise: 
Isai 42. 13.  The Lord shall go forth as a Grant: he shall stir up his courage like a man of war. The Majesty of worldly Princes co●isteth in their glorious retinue of all degrees: of Dukes, Earls, Lords, Knights, Gentlemen, and others of 〈◊〉 state: 
M●th. 24. 30▪ Apo● 17.  the glory of our blessed Saviour shall be showed in the Clouds by his royal army of Saints and Angels. 
Dan. 7. 13.   
The Cloud 〈◊〉 the Session house of the Lord of hosts: 
1. Thes. 4. 16.  that place was for good 〈…〉: as being the room●aiest and capable of all 〈…〉 of Angels, Apostles, Mart●●●●●arkes, and 〈◊〉 idea 〈◊〉 Saints as also of all the confused cursed 〈…〉 But he ●en is the only brave place for 〈…〉 God 〈◊〉 of ●hat, because 〈…〉 heaven, and it is parcel 〈◊〉 punishment interminatea against the devil and his angels, to be cast out of heaven Herein also God keepeth custom, meaning to ceasu●e the delinquent where he s●●ned. The jews meet out the valley or jehosaphat for God's judgement hall laying the foundation of this their assertion from joels' prediction: 
jod. 32.  I will also gather all nations and will bring them down into the valley of jehosaphat and will plead with them there for my people and for mine heritage Israel and from other such words in the middle part of that chapter: 
Verse 12.  Let the heathen be weakened, and come up to the valley of jehosaphat, for there will I sit to judge all the heathen round about. The jews with all pertinacy do apply this prophesy to temporal things, and dote hereupon, that the Messias shall prevail ever the Gentiles in this valley, and condemn them; and that afterward in the resurrection of the righteous he shall sit in the same place upon their final sentence, and that there he shall keep a solemn feast with the godly. They give out also in their headstrong imaginations, that an Ox is staked up for the purpose, created and fatted by God to that use: and that the Leviathan hath been slain long since, and laid in the powdering tub, and that they shall drink wine freely out of Paradise. The valley of jehosaphat is called the valley of judgement, and it may be true that at jerusalem there was a place of this name, situated at the East door of the Temple: but that is but the type and shadow of the judgement place of the Lord, 
Matt. 25. 32.  to which shall resort a greater assembly than that valley can receive. But we desire to know no more than is meet for us, which God hath revealed to us: We list not to look beyond the Moon for mysteries: As the time of judgement is only known to God, so God knoweth best what place is fittest, and what place he will have to hold his Assizes in.   

The tenth Chapter.  
The persons that are to be judged.  
CHrist his second coming appertaining wholly to judgement, where the persons are that are to be judged, is to be considered. All persons are to be judged without exception, which the Scriptures call and the Article of our Creed calleth the quick & the dead. Some by the quick understand the righteous: & by the dead do understand the wicked. 
Li●. ● de Dog. Ecclesia.  So did Diodonis of whom Augustine wrighteth, whose exposition he there reproveth. But in the Creed & scripture the quick are said to be those whom Christ findeth alive in body at his second coming: and the dead, whose souls have left their bodies, or are giving up the ghost at his second coming. For the Apostle when he saith: 
1. Cor. 15. 3● 52.  We shall not all sleep, but we shall a●l be changed, speaketh of the death of the body, not of the unjust only but the just likewise dead in body. The trumpet shall blow and the dead shall rise incorruptible: He setteth against these all that live in general both good and bad, we shall be changed, that is to say: all whom Christ shall find living. In his letter to the Thessalonians by those that sleep he simply under standeth the dead in body, 
1. Thes. 4. 13 14. 15. 16. 17.  and by the living, only those that are in bodily life when he shall come. That all shall be cited to this Court, as well good as bad, sundry comparisons do show: as of the wise and foolish virgins: of the wheat and of the tars: of the good and bad fish: and of the Sheep and Goats. Likewise many Scripture places do conclude the same. 
Math. 25. 32. 33. 34. 41 4●.  Before him shall be gathered all Nations▪ Hitherto belongeth this saying of our Saviour indefinitely: 
Math. 10.  Whosoever shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. The Apostle hath set it down for an irrefrugable conclusion, we shall all appear before the judgement ●eate of Christ. 
Rom. 14. 10.  Answerable to this is this his other Aphort●me: 
2 Cor. 5. 10.  we must all appear before the judgement seat of Christ, that every man may receive the things which are done in his body▪ etc. But the Godly shall make a very easy reckoning. For Christ is their comfort●●, their conscience there cleerg●, as witness of their 〈◊〉, & heavenly possession, But the wicked, because their conscience shall condemn them, & the devil shall accuse th●● Christ shall be against them shall have a world of wo●●n answer to make answers. They shall say to the mountain, 
Revel. 6 12. 13. 14 15 16. 17.  hide us, and to the hills co●er us. But from hence groweth a question how the Godly can be judged, 
Luke. 23 3●  seeing they shall sit Assistants with Christ in the judgement, 
Isai. 3. 14.  as Esai saith. The Lord shall enter into judgement with the ancients of his people, and the Princes thereof▪ that is to say, with the elect company, as Christ saith to his Apostles: Ye shall sit upon twelve Thrones, 
Matt 19 18. Luke. 22. 30. 1. Cor. 6. 3.  and judge the twelve Tribes of Israel, as Paul saith: Know ye not that we shall judge the Angels? We answer, that judgement is of double nature: there is a judgement of Absolution: there is another judgement which is of Condemnation. In the judgement of Condemnation are the wicked only wrapped, adulterers, adulteresses, fornicators unclean persons, 
Apoc. 22. 11. 15.  usurers, oppressors slanderers, blasph●mers, hers, deceivers, ep●cures, Machi●ilians, Atheists. The godly have only but judgement of Absolution that is to say: they are judged to be quit and delivered, and blessed. They shall be absolved of all the slanderous imputations of the world, and wicked men against them. Besides men, the evil spirit also shall be judged. Christ denounceth infernal fire to the devil and his angels: 
Mat. 25. 41. 42.  Go ye cursed into Hell fire prepared for the devil and his angels. Of this their condemnation speaketh: Peter thus. 
2. Pet. 4.  God spared not the Angels that had sinned, but cast them down into hell, and delivered them into chains of darkness to be kept unto condemnation Of this Paul speaketh when he saith. 
1 Cor. 6. 3. Vers. 6.  Rnow ye not that we shall judge the Angels? Jude consenteth with the rest, expressly saying: The Angels also which kept not their s●st estate but le●t their own habitation, he hath referred in everlasting chains under darkness, unto the judgement of the great day. These are to be judged as ringleaders of all 〈…〉 of all the band of sinners, 
Math. 26 48. ●9.  as judas did the band of soldiers against Christ. Also this judgement shall extend itself unto the senseless & unreasonable creature, the heaven, the earth, and whatsoever is contained in them. 
Isai. 66. 22.  Esai speaketh of new heaven and a new earth, 
2 Pet. 3. 1●.  that are promised. 
Isa 65. 17.  The new heavens, 
Apoc. 21. 1.  and the new earth which I will make, 
Rome 8. 19 20 21. 22.  shall remain before me. Paul showeth somuch, saying: The fervent desire of the creature waiteth when the sons of God shall be revealed, because the creature is subject to vanity, not of its own will, but by reason of him which hath subdued it under hope: because the creatures also shallbe delivered from the bondage of corruption into the glorious liberty of the sons of God. Lastly antichrist is ranked in the rank of those that shall have condemnatory judgement His damnation decreed against him is thus spoken of: Whom the Lord shall consume with the spirit of his mouth, 
2. Thes. 2. 8.  and shall abolish with the brightness ●f his coming. Thus have we the several persons that shall be judged severally, the senseless creature shallbe purged, the godly shallbe absolved, the wicked shall be condemned, Satan the muster master of malignant men, shall be thrown down into hell, and Antichrist as the son of perdition, the opposite adversary to our Saviour Christ shall be destroyed by the wrathful indignation of Christ.   

The eleventh Chapter.  
The things that are to be judged.  
AS all persons are to be judged, so they shall be ●asted to their co●rsest bran: Their thoughts, words, works, shall be as thoroughly ransacked as ever Laban did ransack Rachel's st●ff●. 
Gen. 31. 32. 33. 37.  That all things shallbe scanned. Saint john hath declared. I saw the dead b●th great and small ●●and before God, 
Revel. 20. ●2.  and the books were opened: and another book was opened, which is the book of life, and the dead were judged of these things, which were written in the books according to their works. God is said i● have counting books by him, because all things are as certain to him, as if he had Actuaries and Clerks in heaven to make enrolment thereof and to keep the records of them. 〈◊〉 hath three several 〈◊〉 or Books. 1. The book of providence. 2. Of judgement. 3. Of life. The book of his providence is the absolute knowledge of a particularities p●st, present, to come. This Book is me●●oned by David in these words: 
〈…〉 12. & 11● 14.  Thine eyes did see my substance yet being unperfect: and in thy books were all my members written, which day by day were fashioned, when as yet there were none of them: As in another place thus: Thou tellest my ●●ttings, puttest my tears into thy bottle, are not these things noted in thy books? The book of judgement is that whereby he giveth judgement, which is of two sections. The first is his ●ore knowledge in wh●ch all the affairs of men, their designments and 〈…〉 as plainly set down to him, as if they were p●nned We may ●et them slip in a careless ●orge fullness, but God hath ●ckets of our doings by him, and keepeth them in perfect remembrance. Of which the Prophet David saith thus: 
Psal. 90. 9  Thou hast set my misdeeds before thee, and my secret sins in the sight of thy countenance. So that be they never so old, they are as new to him as if they had been done but yesterday. 
●. Sam. 15 3.  For he rippeth up the s●ane of Amalek, done more than three hundredth years before, and commandeth Saul to confer it. He that numbereth the stars, & calleth them all by their names, hath numbered our sins, and will name them unto us: as perjuries, blasphemies, adulteries, lies, usuries and such like. The second leaf or tome of this second Book is every man's particular conscience, which maketh convulsions & things in us, and is instead of a thousand witnesses, setting before us the things that we have done. The book of life is the decree of God's election, in which God hath set down who are sealed up unto eternal life. The opening of these books is Gods revealing unto every man his own proper sins, in thought word, and deed, committed against heaven and against him, and then also by his omnipotent power, he that can of stones by Iordans brook side raise up Children to Abraham, shall break a sunder our stony consciences, so that we shall have compunction and remembrance of all sorepassed actions. Now the conscience of the wicked is feared with a hot iron, and is past feeling, but then, it shall be so sensible and ceiling as it shall accuse and condemn itself.  
Being thus revealed and spread abroad, there shall be distinction made of them according to the nature of them either good or evil. That shall be thus done. They that never had knowledge of the law of God, and had no other schoolmaster but nature, shall be tried and judged by the law of nature. As for those that live in the church, & ha●e li●ed under the law and under grace: shall have their trial by the law & the Gospel. 
Rom. 2. 1●. 16.  So saith Paul, As many as have lived by the law shall be judged by the law. At the day of judgement ●od ●hal judge the secrets of our hearts according to his Gospel. To ●xpresse the exact account that shall be taken of all things in the judgement, job saith of God, Thou hast sealed up our sins in a bag▪ it is more to 〈◊〉 then to keep, for sealing signifieth a very special keeping, Therefore the bag and bundle of our misdeeds being sealed up: not the least sin of all can possible drop out. 
S●● 1. 1●.  To the further insinuation hereof saith the Lord by Zephaniah: I will search jerusalem with Lanterns▪ Such things as we desire very much, we seek for very much, but when we seek with candle and Cresset light, we show thereby that we will seek to purpose and will find if it be possible. But when the Almighty seeketh with his Candle in his hand, how is it possible but that he should find what he seeketh for? This is a judgement by itself of which all the judgements of men are wide. Before the Tribunals and judgement seats of men the truth is often obscured, and the offences of men are either smothered, dissembled, or diminished: when as either the judge is deceived, or the witnesses is corrupted, or the guilty man beguileth both: but there is none of all these in this judgement. The consistorial places of men, respect consanguinity, affinity Nobility: but these have no privilege in that impartial place: For thus the Psalmist saith: 
Psal 49. 16.  Be not thou afraid when one is made rich, and when the glory of his house is increased. For he shall take nothing away when he dieth, neither shall his pomp descend after. The hope of the wicked shall fail him, his trust saith job shall be as the house of a Spider. 
job 8. 14. Psal.  If righteousness and judgement shall be the preparation of his seat, what is the pre-eminence of Gentry before others, before that heavenly seat? of this wrighting and storing up of the worlds faulles against the day of reckoning. 
Isai 65. 6.  Isaiah speaketh thus: Behold it is written before me: I will not keep silence, but will render it & recompense it into their bosoms. In the mean while y● art merry like a fond felonious fellow, who being indicted of scheme, is swallowed up with a sottish security, in that mean while the indictment passing on & the Clerk of the Assize pē●ing every point thereunto appertaning. That there shall be this busy inquiry, & that this singular scrutiny shall be made of thoughts, words, works, the Scriptures have told us. That our thoughts shall be discovered, Solomon maketh manifest sayings: 
〈◊〉. ●●. 14.  God will bring to judgement every secret thing whether it be good or evil.  
If every secret thing shall be judged, than the thought shall be judged. 
●om. 2. 16.  Paul maketh it a plain case saying: God shall judge the secrets of men by jesus Christ, according to my Gospel. That which he saith thus else where enforceth as much: judge nothing before the time, until the Lord come, who will lighten things that are hidden in darkness, and make the counsels of the hearts manifest. Wherefore the thoughts of the ambitious which are as wide as hell mouth, (as Pyrrhus his thoughts roved from Macedon to Greece, from Greece to Italy) which e●alt themselves like Eagles, and say in the haughtine 〈◊〉 of their minds: 
Obi●. 4.  Who shall bring me down to the ground? who swell in their hearts with swelling titles, as Sapor the King of Persia, who wrote himself king of kings, Brother to the Sun and Moon, partner with the Star●es. 〈◊〉 thoughts I say of the proud shall be r●●led. So the thoughts of Epicureans companions of swaggering swill bowls, who think it good to take their fill of pleasure in this life, licking up these and such like sayings: Let us eat and drink to morrow we shall die. 
1. Cor. 15.   
Ede, bibe, lude, post mortem nulla voluptat.  
Here eat and drink, disport and play:  
For after death all fade away.  
Soul take thy rest, for thou hast goods laid up for many years. Better is a living Dog than a dead Lion; 
Luk. 12.  The thoughts of these copesmates shall be said before them: the thoughts of the malicious shall then come to light, 
job. 31, 31.  who said to themselves, Who will give me of his flesh to eat? The cogitations of the covetous shall be 〈◊〉, and the curtain of secrecy that hath ever yet covered them shall be drawn aside, so that all the world shall see them: 
jam 4, 13, 14  who conceive thus in the Closets of their thoughts, 
Luke. 12. 16. 17. 19  Soul take thy rest, to day or to morrow we will go into such a City, and there continue a year, and bay and sell & gain.  
These supposals shall be scattered like fen, and shall be proclaimed on the house top. ●ou●terous thoughts, thievish thoughts, thoughts of all natures shall be opened. As for deeds, there is no doubt but they shall have their doom: of this Paul ascertaineth us, saying: 
Rom. 2 5. 6.  Against this day of wrath and of the declaration of the just judgement of God, he will reward every man according to his works. So he doth in another place: We must all appear before the judgement seat of Christ, 
1. Cor. 5. 10.  that every man may receive the things which is done in his body be it good or evil. 
Mat. 16. 1●.  So doth Christ in Matthew. The son of man shall come in the glory of his father, then shall he give to every man according to his deeds. The sentence of judgement is form according to our deeds. 
Mat 25. 41▪ 43. 46.  I was an hungered & ye fed me not. for this cause Christ saith: And they shall come forth that have done good unto the resurrection of life: 
john. 5. 2●.  but they that have done evil, to the resurrection of condemnation. It is also as plain a point, that our words shall be ventilated and judged. A blasphemous word belked against the spirit of God, is both accountable and unpardonable▪ according to this saying of our Saviour? Whosoever shall speak against the holy Ghost, 
Mat 12. 32.  it shall not be forgiven him neither in this world, 
Mar. 3. ●8. 29.  nor in the world to come. Yea every vain word shall be sentenced to judgement, as Christ saith: 
Matt. 12. 36. 37.  Of every idle word that men shall speak, they shall give account thereof at the day of judgement: For by thy words thou shalt be justified, and by thy words thou shalt be condemned. If not any idle word may be borne with, how shall oaths and cursed speeches, which are as common as stones in the street be borne with? Woe be to great dinners, whereat when we have been at our full meals, we have full mouths, and power out wasteful words of wind, as lustily as we have powered in wine wanton. Iob ●umpeth with the former, declaring that we shall have it fall by our words: 
job. 20. 29.  This is the portion of the wicked man from God, and the heritage that he shall have of God for his words Christ telleth the wicked servant, 
Matt. 12. 34  that he will convict and condemn him by his own mouth▪ Cyprian is of that mind, that the rich glutton was most tormented in his tongue, 
Cypr. li. 1. ep 1.  because in his tongue he most offended Wherefore set we a watch before our tongue and ward we well the door of our lips, 
Luke 16. 24.  that no unbeseeming word may pass out of it here after to punish us. 
Psal. 34. 13.  A godly man purposing to commit the whole Psalm to memory, and to meditate well upon it: when he had weighed well the first verse of it in these words: I said I will take heed to my ways, that I offend not in my tongue, found study enough of that to last him all his life, so that he could go no further. I would to God we could take out this lesson while we lived, & we should he highly learned. The calling of our brother but Fool in malice of mind, 
Matt. 22. 4.  is culpable of hell fire, so Christ hath concluded. Now who is not wrapped in the judgement by this verdict? Thus great is the Harvest of sin, what with thoughts, words, works, which by a sickle from Heaven shall be cut down at the general judgement.   

The twelfth Chapter.  
Of the terror and horror of the judgement day.  
THough already (as fit advantages have been offered) we have by diverse inferences in some sort, illustrated the terror of the judgement: yet because it beareth matter of a tractate by itself, & it minisstreth much profitable use unto us, we will take it in hand. 1 The terrible signs, the sorerunners of the judgement, do signify sufficiently the outrage thereof. Hereupon Eusebius Emissenus maketh this deduction. Cum talis futurus sit terror venientis, quis poterit terrorem sustinere iudicantis. If such be the terror of his coming, who shall abide the terror of his judging? These signs have had a room by themselves, and therefore we here lead them. 2 The matter we have in hand is evicted by the number without number that is to be judged. 
Isai. 45. 23.  I have sworn by myself (saith God) the word is gone out of my mouth in righteousness, 
Matth. 7. 23.  and shall not return, 
Luke 17. 30. & 22. 69.  that every knee shall bow unto me, etc. An host innumerable as the sands of the sea, shall stand before him. They shall be called together as soon as an arrow can be delivered out of a bow, in a moment, in the twinkling of an eye, at the last trumpet. Make this supposal (my brethren) that all the bodies of men did lie upon one heap, what a ruthful sight would it make: therefore what an object and spectacle will that be, when so many Myriads of men shall be mustered together in the air at the judgement day? When the King's writ is out for the execution of a noble man, ye shall have huge heaps of people trudging to the execution place: but in the great day of judgement, wherein so many kings shall stand out in Chains, and so many Nobles in Links of Iron naked, trembling, all their proud retinue cut from their heels▪ to receive a sentence of a never dying death, what beholding will there be of that, and how formidable will the face and fashion of the same be? 3 The greatness of God's anger which will be declared at that day, showeth likewise the great horribleness of that day. The whole pack of worldly calamities, as plagues, bloodshed, famine, rage of waters, and such like, are but a spark of that fire of fury that lieth close in his breast, covered (as it were) with Ashes, which will break out and climb like the Sun in the morning, and consume sin and sinners like stubble at the dreadful judgement. The Lord sent this errant unto Pharaoh: 
Exod. 9 14.  I will at this time send all my plagues upon thine heart. etc. And indeed for this cause have I appointed to show my power in thee, and to declare my name throughout all the world. The obstinate sinner in the judgement shall be the soul of this sentence, upon his wild head shallbe powered the full viol of the red mixed wine of his wrath, God will get him a name by him, and by their punishment make declaration of the greatness of his righteous judgements. The stroke of God's hand in this life, is but the stroke of a rod: but the punishment laid up for the life to come, is a seething pot. The vision of jeremy, the allusian hereunto giveth us this comparison. 
jete. 1. 11.  The de●ection of the Angels from their first estate of Adam out of Paradise: 
Gen. ● 14. 15. 16, 17, 23, 24  the browning of the first world with rivers of water▪ 
Gen. 7. 20.  and of Sodom and Gomorr●a with rivers of Brimston: 
Gen. 19 24.  the slaughter of the first borne of Egypt the plagues brought upon Pharaoh: 
Exod. 12 29.  the blotting out of the memory of Amalek from among men: 
Exod. 14. 27.  the destruction brought upon the kings Og, 
Exod. 17 14.  and Schon, 
Num. 21. 24. 33.  & the kingdoms of Chanaan: the over whelming of the blasphemer with stones: the leprosy wherewith Miriam the sister of Moses was smitten: 
I●●●t. 24. 14.  the rupture of the earth which cavered Dathan & Abira●● the fir●● Serpents that destroyed the Israelites: 
Num. 12. 10.  the judgements showed upon Achan for his sacrilege: 
Num. 16. 31.  the sudden & fearful death of Eli the high priest. 
Num. 21. 6.  
josua. 5. 22. 25. 26.  who by a fall from his chair broke his neck: 
1 Sam. 4. 18  the repudiation of Sa●● the death that was inflicted upon Vzzah for putting his hand to the Ark the judgement showed upon the disobedient Prophet sent to jeroboam, 
1. Sam. 13. 13  who was torn by a lion: 
2. Sam. 6. 7.  the overthrow of an 
1 Kin. 13. 24.  hundred fourscore and five thousand in one night of the Assyrians by the stroke of an Angel. 
2. Kin. 19 2●.   
The singular severity showed upon a sort of scoffing boys, that beards the good Prophet, 
2. King. 2. 23.  torn in pieces by two Bears. 
1. King. 5. 27.  The Leprosy of Gihezi for his Simony: 
1. Sam. 17. 49  The slaughter of Goliath the champion, 
Act. 5. 5. 10.  by a child, the strange death of Ananias and Zaphira his wife stricken to death by the sword of Peter's lips: the most wretched end of Herod, 
Act. 12. 23.  over crowed and overcame in the height of his pride by the lowest creatures in the earth, eaten up by worms alive: impatient to stay till he was laid in his grave.  
These, and whatsoever else besides these are to be named, are not worth the naming, with those devised torments for the damned, which shall be denounced against them in the judgement. For all these were but rods held over them: 
Prou. 13. 14. 24. & 15. 5. 12 31. 32. & 17. 20.  If thou strikest with a rod (saith Solomon) he shall not die. 
Prou. 13. 24.  A rod is but for correction, 
Psal. 23. 4.  it worketh not destruction: And a blow given by this, proceedeth not from hatred but from love. He that spareth the rod hateth the Child. It is David's saying: Thy rod and thy staff comfort me. We are corrected in this world that we might not be condemned in the world to come. These punishments are but wands to waken us, overwhelmed with a dead sleep of security, and to rouse us up out of the pallet of o●r carnal pleasures. But there is a scalding kettle for the cursed company set on the fire against the day of judgement, which is the seething Pot the Prophet before spoke of. A seething Pot is to boil flesh in: but God hath a capable pot for the nonce to boil much flesh in it. This Pot is Hell pit, and the fire under it is the fire of Hell, and the seething is their perpetual burning. Hereunto alludeth job, 
job. 41. 10.  saying: Out of his mouth go lamps, and sparks of fire leap out. Out of his Nostrils cometh out smoke, as out of a boiling pot or Cauldron. Thus much also is insinuated by the Psalmist in this wise, 
Psal. 50. 3.  Our God shall come and not keep silence, a fire shall devour before him, and a mighty tempest shall be moved round about him. It is fearful to hea●e a terrible thunder: but the thunder clap at that time will shake and rend the foundation of the heart, of which David saith, At the voice of thy thunder they are afraid. 
Psal. ●04. 7.  The countenance of the judge will be then so grim, his lips will be so burning, and his face so full of indignation, as the very Saints will shun his looks: wherefore job saith, Who shall hide me till the anger of God passeth over? And why? because there is no sin, but God findeth it out. An unskilful Painter pleaseth himself with his picture and workmanship, but he that is perfect in that trade findeth many faults in it. 
1 Pet. 4. 17 18  If therefore in that day, 
Prou. 2. 21. 22  which is a day of justice, the elect tremble, what shall sinners do? how shall they not be at their wits end? wherefore Malachi crieth out of that day, saying: 
M●l. 3. 2.  Who may abide the day of his coming? and who shall endure when he appeareth? For he is like a purging fi●e, and like fullers soap. It is a fearful thing (saith the Author of the Epistle to the Hebrews) To fall into the hands of the living God. 
Heb●. 10. 31.  To fall into the hands of a dying God, if I may so term our crucified redeemer, there is much hope of comfort to b●e had. For thou shalt find his hands fastened to the Cross, so as he cannot smite thee, The punishment of this life laid to that which is laid out against the life to come, I can liken no better then to the triyall that is made of a Bull before he is led to the li●tes to be baited, who only is basted a little with a couple of clubs or cudgels: but when he cometh to the combat, than clubs. sword, spears are set against him. These days are days of dalliance, wherein a waster or rod of l●uing correction is shaken against us, but at that dismal, ●irefull, dreadful day, Lances, sword, spears, and instruments of death, will be prepared against the face of all his enemies. Then shall the manacles and fetters be brought forth to bind Kings in chains, 
Psal. 150.  and Nobles with links of iron. 
Luk. 3. 17. 2.  I Lictor ligam●nus, 
●●es 1. 9  Erecutioner, 
M●t 2●.  due thine office shall the judge say: 
judg. 7. 14.  Bind him hand and foot and cast him into utter darkness. Now are our feet free, and of liberty to run the way of God's commandments, but then they shall be shackled and be in the stocks, and the iron shall enter into our soul. Now are our hands, the instrument of good works, loose: but then they shall be pinioned, and they shall not be suffered to work any longer Wherefore joel of this day thus saith: Let all the inhabitants of the land tremble: for the day of the Lord is come, for it is at hand. 
〈◊〉. 2●  A day of darkness, 
Mark. 13. 25.  & of blackness a day of clouds and obscurity. As he showed his power i● the worlds creation▪ his wisdom in its gubernation, so his justice shall be manifested in the correction of the wicked, in that day of the declaration of his righteous judgements. Then shall a sinner stand tongue tide, & have not a word to say, as the mute man that came to the marriage without his wedding suit. For what should he say? 
job 9 2,  for it shall be as job saith, How should a man compared unto God be justified? If he would dispute with him, he could not answer him one thing of a thousand.  
The discovery that Ham made of the nakedness of Noah his Father, 
Gen. 9 22. 25  his irrision and insultation thereupon, the sleep of Noah in his tabernacle, his answer when he awaked, answereth notably the manner of God's judgement, with the event thereof. For here Christ their Father is derided by his wicked Son Cham, (I mean the whole progeny of all profane people, who make a mock of his Cross, and insult over his shame. The afflicted estate of the Gospel is traduced by them and despised. In the mean while Christ who is thus contemned, seemeth a sleep as Noah was, as though he saw not, and understood not what a sinner doth. For how many Fornicators, Adulterers, blasphemers hath he long suffered to escape unpunished. But will be always sleep? no he will awake as one out of sleep, and like a Giant refreshed with wine, will finite the enemies upon the hinder parts, and put them to a perpetual shame. Then as Noah when he awoke and knew what Cham had done, denounced his judgement upon Cham. Cursed shalt thou be. So Christ when he ariseth and perceiveth what the wicked hath done, he shall wrap them in the great curse, and say: Go ye cursed into hell fire prepared for the Devil and his Angels: Which is parcel of the form of the latter sentence, of which we list now consequently to entreat.   

The 13. Chapter.  
The form of the last sentence.  
THe copy of the final judgement, 
Math. 25. 31. 32. 33. 34. 35. 36. 37. 38. 39 ●0.  which passeth upon all, is cramplified by Math. in the 25. Chap. at the 34. verse to the end of the Chapt. But before the promulgation of the sentence, the parties to be sentenced are separated. The Church militant, is like a field wherein cockle, darnel, tars grow up with good grain. It is a draw-net that containeth and bringeth to shore, fishes of all sorts. It is compounded of wise and foolish Virgins. It is a mixed flock of Sheep and Goats. But in the latter day, a division shall be made between good and bad, 
Math. 25 1. ●. 3. 4 5▪ & 33.  between Cam and Abel: Isaac and Ishmael: 
Math. 13. 25. 47.  Esau and jacob: Cephas and Caiphas: Simon Peter, and Simon Magus: Jude the Apostle and judas the Apostata: Paul from Elimas the true Christian professor, & every hypocrite and persecutor. The Church is commonly taken for every company, for the society of the wicked, as where David saith: 
Psal. 26 5.  Ecclesiam ●n●lignantium odi, I have hated the assembly of the evil. The Scribe and Town-clerk of Ephesus who appeased the Garboil, that the silver Smith with the Apprentices to that trade had raised, 
Act. 19 41  is said to have dismissed the church: but the force of the word signifieth a company called out from the common company. And truly such as are of the Church indeed, are called out of the world into one company and body, into a holy common wealth by themselves. Wherefore God when he first founded his Church here in earth, he did cast out Cain from the face of the earth: and surrogated Se●h from whom lineally the Sons of God should have distent. 
G●n. 4. 12. 14  So Abraham was called out of Chaldea, 
Gen. 26 63. 1●.  and separated from among them: and the faithful Sons of Abraham are peremptorily commanded to go out of Babylon. 
Gen 1●. ●. 3. 5  Thus was Paul called from the company of pharisees, 
Isa●. 5. 2. 11. 12.  when he was to her a Church man, 
Revel. 18. 4 5. 6.  and he nameth such as are Saints, called as the Romans. To you that be at Rome beloved of God, 
Act 9 ●. 15.  called to be Saints: The Corinthians: 
Rom. 1. 7.  unto the Church of God, 
1. Cor. 1. 2  which is at Corinthus, to them that are sanctified in Christ jesus, 
Math. 9 ●.  saints by calling. And Christ saith that he came not to call the righteous. Wherefore such as are called, are of the Church and such as are not called are not of the Church.  
We will sift every word of the sentence one by one. But we will first mark the difference that this judicial proceeding shall have from the definitive dooms of men. In the trybunals of earthly judges, an inditement is put in, an evidence upon the Indictment is given: witnesses are produced and sworn: the guilty person hath his advocate and Counsellor to plead his cause: a jury is pannelled against the Prisoner.  
But here are none of these circumstances used: 
Revel 20 11. 12. 13 chap. 3. ●. & 21. 27.  for here the conscience shall accuse and excuse all. Christ shall not need witnesses, as knowing the very secrets of the heart, and understanding the thoughts long before. Wh● by his presence shall comfort the elect, and confound the reprobate. Against whom the devil shall urge the Law, and call for justice out of hand: thus yelling like a wolf against the damned ones, as Eusebius Emissenus notably thus delivereth: O thou just judge, these were thine by creation, but they are mine by corruption: thine by nature, but mine by disobedience: who héeded more my seduction, than thy wholesome instruction: thine by Law, mine by fact: thine by work, mine by will. Then the king speaketh. He calleth himself a king, who before named himself the son of man: to show that his incarnation, and humiliation, shall be nothing derogatory from his Divinity and Majesty, when he shall come in the form of a man, true man to be King of glory, and judge general of all men.  
He divideth his speech into two parts, 
Mat. 25. 34. 35. 36.  suiting them to the two sorts of people that shall stand before him. 
Mat. 25. 41. 42. 43.  1 The elect. 
john 5. 29.  2 reprobate. To the first he readeth sentence of Absolution: to the second the sentence of Condemnation. In the first we will handle these points. 1 Their calling. 2 Who are called. 3 To what they are called. 4 Wherefore they are so called. The first which is their calling is abridged in this word. Come: He giveth us free access unto himself, 
Matt. 25. 34.  without the mediation of Saints & Angels, as the Church of Rome fancieth. He is the same in heaven in the height of his Majesty, as he was in earth in the height of his humility. This was his Proclamation in earth: Come unto me all ye that are weary, 
〈◊〉 11. 28.  & laden, and I will refresh you. All ye that are thirsty, come unto the waters: The same he will proclaim at the standard in the air: 
john. 5.  Come ye blessed: 
Matt 25. 34.  And why? Because his pleasure is, that we he where he is, according to that which he saith in john: I will that where I am, there my servants be also: 
john 12.  And after this saying: I go to prepare you a place: and when I shall go and prepare you a place. I will come again and take you unto me, 
john 14. 2. 3.  that where I am, there may you be also. 2 The persons that are called, are pricked out in these words: 
Mat. 25. 34.  Ye blessed of my father. By which title, we see the whole conveyance of our heavenly inheritance, as descending unto us by the mere blessing of heavenly grace. We being by Adam's ungraciousness sentenced to a curse.  
By Christ therefore the case is altered, 
Gen. 3. 16. 1●. 18. 15.  & a curse is turned into a blessing, he being that blessed promised seed that should bruise the Serpent's head, the original of our curse: he being the ●eed of Abraham in whom all the nations of the earth are blessed, 
Gen. 12. 3  Wherefore we sing the Apostle Paul's song, Blessed be God the Father of our Lord jesus Christ, 
Ephe. 1. 3.  which hath blessed us with all spiritual blessings in heavenly things in Christ. 
2. Cor. 1. 3.  Wherefore this blessing came not by the law, 
1. Pet. 1. 3.  but by grace. If the law of Moses could not make us blessed; much less can the laws of Mahomet or the Pope make us blessed. Wherefore by grace we are only gracious. 3. Whether, and to what we are called, 
Mat. 25. 32.  is showed in these words: 
Gal. 2. 21.  Possess the Kingdom of Heaven prepared for you from the beginning of the world. 
Ephe. 1. 6. & 2. 5. & 24.  The Greek word signifieth not simply to possess but inherit, which word inherit, doth utterly vanish merit. For as the Infant is borne an heir before he can merit the inheritance, so God hath made us inheritors, before we were able to do any thing, either good or evil, as Paul by the examples of jacob, and Esau plainly teacheth us.  
Again, 
Rom. 9 11.  the preparation and ordination of the Kingdom here spoken of, 
2. Tim. 4. 22.  concludeth that it was ours before we were our own, 
Tit. 1. 4. &. 2. 11. &. 3. 7.  wherefore we come not to it by any worthiness of our own. 4. The answer wherefore we are so called, is given in the sequel: I was a hungry and you gave me meat. As if he should have said, I call you the blessed of my Father, and joint heirs with me in his Kingdom, Because by effectual works and lively fruits thereof ye have testified your faith.  
The works that are here specified, are works of Charity not of vanity, as monastical vows, and such as have foundation from human traditions: These contain all whatsoever else may be named. For they that perform these, doubtless will by hurtful to none, use deceit towards none, and be negligent towards none, who are commended to their charge by God.  
In the next place followeth the condemnatory sentence pronounced against the wicked which would make a man's blood cold and congealed within him. 
Math 25. Verse. 41.  Depart from me. Hereupon shall the damned say, Lord seeing we must so do, yet bless us, 
Gen. 27. 38.  before we depart, 
Heb. 12. 16. 17.  as Esau said to his Father Isaac But with their departure is the blessing departed from them likewise. 
Gen. 27. 33.  jacob have I blessed, 
Math. 25.  and he shall be blessed saith Father Isaac to Esau: so the godly have I blessed, and they shall be blessed saith God our Father to the wicked: therefore he addeth this word Cursed. 
Vers. 34. 41.  But I imagine how they further join together in petition and say: Lord, seeing we are cast out of thy presence, and accursed: yet give us some resting place: to this he answereth, into the fire. Yet Lord (say they) let us speak once more though we are to 1. Depart, 2. Cursed, 3. Into fire. and all these things come upon us, yet Quousque Domine, how long shall these punishments be upon us? Truly this their end shall be without end, the worm dieth not, and the fire never goeth out, all the waters of the South cannot quench this fire, therefore the nature of this fire is set down in the soot of the sentence everlasting fire. Yet it were some refection (like the drop of water, 
Luk 16. 19 23 14. 25. 26. 27. 28.  the Purple Glution called for to cool his flaming tongue) that they might have any companion to comfort them, but they shall have no better friends than the Fiends, the black Guard of Devils, their tormentors, shall associate them: and this is the binding and winding up of all in these words prepared for the Devil and his Angels. Yet further to work upon these words, that they may better work in our souls, we will dive more deeply into every circumstance.  
But to the unfolding of these mysteries to the full, we had need of a damned Doctor out of another world that might speak with a feeling, to give us more feeling, such a one as the Glutton entreated of Abraham might be sent out of Hell to forewarn his brethren. For albeit, the scripture is Schoolmaster sufficient as Abraham told Dives saying: They have Moses and the Prophets. Yet no Preacher is more pleasing to those that are towards hell, than one that cometh from hell according to this surjoinder of that damned Epicure. Nay father Abraham, but if one come unto them from the dead, they will amend their lives. How is it possible that a piece of Timber, that taketh up the room of a whole house should be drawn out of the little wicket, and portal door of that house? here are so many circumstances of wonder in this judicial sentence, which so fill all our senses and amaze them, as out of the narrow doors of any man's ●●pes they cannot in their full bigness be delivered unto you. For here the descension, 2. Malediction. 3. Exustion, and 4. their eternal duration are to be spoken of, unto which the damned shall be delivered up. Oh departure, Curse, fire, eternal fire, formidable to hear: but intolerable to endure. We will take them as they come to the hand, and as the hand of the Scripture layeth them out. The first word Depart, striketh the hearers dead. It is a plague of all plagues, and the very bottom of the viol of god's wrath to be driven from God. Ca●n took this inflicted punishment so heavily, as he thought nothing could be added more unto it, wherefore he said to God. 
Gen 4. 1. 〈◊〉.  Behold thou hast cast me out this day from the earth, and from thy face shall I be hid, and shall be a vagabond and runagate in the earth, & whose ever findeth me shall slay me: that is to say, death the upshot of misery shall come upon me. 
2. Sam. 14. 32.  Absalon of the two, thought it the best choice rather to die, then to be in that disgrace with his Father, as not to see his face, and so he told joab plainly saying: Let me see the kings face, and if there be any trespass in me let him kill me: 
Ps●l. 29. 3. 4. 5  As in the presence of God (as saith the royal Prophet) Is the fullness of joy, 
Psal. 5 5 6. & 34. 17  and at his right hand are abundance of pleasures for ever more So when any depart from God, 
Math. 7 23. & 25. 12.  or God departeth from him, all misfortnne and misery doth fall upon him.  
If a King keepeth Court in a Country Town, all the Country is intitched by his coming, and empourished again by his departure: 
Psal. 4● 2. & 1. 8. ●4.  So when God is among us we are rich and wealthy men: and when he leaveth us, a poor and woeful estate sends us. The more the Sun is with us, there is more plenty among us, 
Psal. 36. 1●. & 4. 2. 2.  and with the absence thereof is perjury, therefore the Summer season is the fruitful season, ●euen the Sun is of most power: and the winter time is the ●●ren, and dead time when the Sun is weakest. The more 〈◊〉 Sunshine of God's presence is upon us, the more fruitful we are in every good work: but when this decayeth, all decayeth with it. 
Psal. 80. 10. Psal. 25. 9  What a hard thing therefore it is for any to depart from the living God, from his sweet Saviour Christ, who is the life, hope, solace salvation, the beginning and end of all things, in whom are all things. But thou for a short sinful pleasure bringest this horrible evil upon thee, and makest thyself an alien from the Israel of God, a stranger and banished man from the heavenly Jerusalem.  
If the Apostles for that little while that Ch●ist told them he was to be absent from them, they were●o sad and sorrowful, as expovading unto them these vis words: 
Ioh 16. 22.  A little while, and ye shall not see me: and again, A little while and ye shall see me, he said: ye shall weep and lament, and measureth their mourning by the mourning of a woman in her travel: In what case shalt thou be thou accursed sinner, when not for a white, but for all eternity thou shalt be sh●t from the sight of God? 
joh. 13. 8.  If Peter to whom Christ said: If I wash thee not thou shalt have no part with me, was so loath to part with Christ, as he said: Lord not my feet only, but also the hands & the head: How shall it be with the wicked, who shall be put away from God, without hope of seeing his sweet face any more? The name of Father in the entry of the sentence read over the godly, 
Mat 25. 3●.  omitted in the tenor of judgement against the wicked, hath good consideration. For in the saying to the Godly: 
41. 34. 41.  Come ye blessed of my Father, and absolutely saying to the damned: Go ye cursed: It is to insinuate, that the blessing of happiness is his fatherly goodness and not of man's worthiness, that eternal life is of the father of lights: Of the other side, that damnation is not of the Father, 
Os●. 13. 9  but of our folly according to this sentence of Oseas. Thy destruction O Israel is of thyself, but thy salvation is of me. That the Godly are saved, it is of grace: that the wicked perish, 
Psal. 62. 11. & ●16 5. & 119 & 145 156. ●8.  it is of ●●nne. Let no man therefore commence complaint against God that he is cruel, for he carrieth that which condemneth him about him, as naturally sinful. God is the author of all that is good: it procee●eth from our corrupt natures, whatsoever is evil. In dividing this truth aright in this sort, we shall walk with an even fool, neither giving to ourselves that which is Gods, or to God that which is only ours.  
Neither is the learning of God's predestination laid down by 〈◊〉, which te●cheth that God in his free and righteous counsel, e●e●●een some and rejected othersome. For albeit of mere gracs he chooseth whom be will: yet against such as are decreed to death, he is neither cruel nor wrongful, seeing God oweth them nothing & they are so dealt with for their sins, they not being able to plead for themselves, 
Math 25. 41. 46 & ●●3.  We have paid the debts that we never owed. Next to this they a●e abiudred to H●il fire: what he●l ●●e is, we 〈◊〉 not curio●●ye to search, but we are rather to be careful how to avoid it, as when a man's house is on fire, be standeth not to inquire from whence that fire came, but all his care is to quench it. The wicked are ●on pared to dry wood that the fire will soon take hold on, as when Christ said to the woman of Jerusalem that wept for him: 
Luk. 23. 3●.  If they do these things to a green tree, what shall be done to the dry? Or unto Cha●●e which is presently inflamed, 
Math. 3. 13.  in these words of john, He will burn up the Chasse with unquenchable fire: or to tars, which the remie sowed among good wheat in these words of Christ: 
Math. 23. 38.  The tars are the Children of the wicked. These are to be made up into Faggots, and sheaves, to be ●●tted to the fire according to that which is in the parable. 
Verse. 30.  Gather ye first the tars and bind them in sheaves to burn them. But how shall they be shocked and bundled up? namely the Usurer with his Broker, Badger, regrater and workmen of such things, shall be bound up together to make an even faggot according to the Statute. The decei●efull Merchant with his apprentices, that make ly●●, oaths, deceitfulness the principal porters to bring in their living. The whole brood of Lawyers that can set a good dye upon a b●dde cloth, and call bad good and good bad, that eat up the people like bread, and grind their noses to the faces between the Millstones of oppression? Preathers that make merchandise of holy mysteries: Barter● 〈…〉 of the Bible, that with their temporizing, and lukewarm Religion, daub up the mud wall of all abomination: every of these companies make several shea●●, serviceable for the 〈◊〉 Ye may run through all the ranks and Clas●ies of sin, in th●● manner to make up the wood stack that must feeds this ●re.  
But it is more than admirable which is said of the nature of this 〈◊〉, 
Mat. 25. 41. 49.  that it is everlasting. For the punishment ex●eedeth the offence for the offence was but momentame, and the judgement is eternal, which seemeth not to be answerable to God's infinite mercy. We answer extraordinary transgression hath no proportion with ordinary correction. Again, what is the cause that thy domestical and ordinary fire goeth out? Is it not because thou feedest it not with combustible matter? For let it have always stover given to it, and it will always continue. In hell the fire is maintained by fuel fit for it. For there is every man's wicked will, and endless desire of sinning which can never be done away, because there is no repentance in hell, which is the nutriment and preservative of this fire. Therefore so long as the sin remaineth, it is but equity and justice that the punishment should continue. Sinners are like Card-players, who will not give over though the night be never so much spent, unless their Candle sail them: so did not the light of life fail them, and were not their Candle (as job saith) put out, and spent to the Socket, they would not cease to sin. Wherefore the punishment is agreeable with their sinful wishes. They wish to sin for ever: therefore they are worthily plagued for ever.  
Therewarde of the righteous is everlasting: therefore the wages of the wicked is everlasting. May not the son is sin against the father, and the subject against his sovereign, as in the rule of reason and justice the one may be disinherited, and the other confined and banished for ever? If we admit these; it holdeth by comparison, that our heavenly King and father may do so with his degenerate children, and rebellious people. But yet it is very strange, that this fire should burn, and not consume? But the answer hereof is, the will of the Creator, who hath given this condition and quality unto it. The beast called the Salamander, is not burnt but nourished by the fire, and thou mayst by anointing thyself with the lard and fat of it, walk upon the fire and not be burned. The fish that is decocted in vinegar, remaineth whole, and will not fall a pieces, because the vinegar hardeneth it, and fitteth it for the frying. If these smaller matters of no moment are brought to pass by man: shall not God give this disposition to the damned creature, much more to live and never 〈◊〉 in this fire?  
Thus death shall be a restaurative to the damned, and dying they shall never die. Who doth not now shake and quake at the remembrance of such erquisite judgement? In respect of this fire, our ordinary fire is but as painted fire, yet it is so fierce, as to ga●e the world thou wilt not endure thy body in it one quarter of an hour: how wilt thou therefore wrestle with eternal burnings? If we be so delicate, as lying on our beds, we cannot abide the biting of a Flea, or Gnat: how shall we endure the venomous mouths of so many Serpents, Dragons, poisonable and stinging creatures, that will come gnawing upon us round about? There is weeping with a witness, for the eyes shall deliver out rivers of tears, and the chattering of teeth shallbe like the clattering of an army of armed men. Flaetus ex dolore, stridor dentium exfurore: Wéeping cometh of the dolour and gnashing of seeth, 
Bernard 9  of the furor that we shall there be put unto. There no part of body or soul shall be able to solace or succour one another, but all shallbe intolerably pained. The mind shall muse of nothing but a maze of miseries past her getting out: the memory shall recount nothing but old odious sins: the fantasy shall feed of nothing but f●aceful visions: the eyes shall behold nothing but legions of soul flends: the ears shall be always grated with the direful discord of the hoarse and hideous howl of hellhounds: the nostrils shall be filled with sulphurous fumes, and fuliginous filthy odours: the hands shall hold fast nothing but globes and balls of fire: their feet shall go no further than their chains will let them.  
Thus hath every part of man perfection of misery. The Brains of men have been curiously busied in inventing strange torments for men. A Book hath been written, entitled, De torquendis Christianis: Of torturing Christians. Some have been given up to the teeth of wild Beasts: Some have been burned upon a Hearth and soft fire: Other spitted and roasted upon Gredyrons: Others cast into furious fires, into Furnaces, and Ovens of hot: burning coals: Others into vessels of boiling Lead, or Oil Some into bul● and engens of burning Brass: some have been rowle● and rocked up ad down in Barrels of sharp nails: some have been bored with Awls: some punched & sobbed with bodkins: some have had their nails pricked through with Needles: their flesh plucked a pieces with Pincers: their skins drawn over their ears alive: but all these are but flea-bite to the torments of hell.  
There is no order, but eternal horror. There is an end without end, a death that dieth not: fire inextinguishable: darkness more palpable than the darkness of the Egyptians, and blacker than blackness itself: torments more terrible than the torments of men, 
Psal. 60. Psal. 40. Esai. ult. Jere 8. Ezech. 38. Revel. 14. Revel. 16.  by how much the reach of the wits of devils goeth beyond the inventions and excogitations of men. There is the cup of the deadlyest wine that ever was drunk up: there be the deepest Graves that ever were made to keep us down, that we rise not any more: there be the waters of Wormwood and Gall: there be those malignant aspects, pestilence, blood, pillars of smoke, huge hailstones, storms and terrible tempests, wherewith he will plead his righteous cause against the damned. That is that capable, and wide Winepress of the Lords indignation, where the smoke goeth up forever, and there is no rest day nor night: there be the infinite and unmerciful plagues which the Angels of God power out of their glass bottles when blood is given them to drink, and they boil so with heat, as they eat their very tongues for grief. Who can better make Chronicle of this place then the purple Glutton that is in it, 
L●ke 16. 19 22, 23, 24, 25 26, 28.  that may say: Et quorum pars uno fui: who shared in these torments, and had his ordinary allowance in that lake? For the torments of hell would have the uttermost farthing of their due of him, and would not depart with a drop of water for the ease-ment of his tongue.  
As Esau could not ransom his mortgaged birthright with all the moisture of his body that gushed out of his eyes: 
Gen. 17 34. 38.  so that merciless man if he could have delivered such plenty of tears, 
Hebr. ●2. 16. 17.  as the Ocean hath of waters, his request unto Abraham in that little might not be obtained. Give we that he had sped in that slender suit: yet what good had it done him, when as his other parts, as his heart, liver, lungs, bowe●●, arms, feet, fried and were all in a light fire. The torments of hell are to last for a time, and times, and when time shall be no more. For when thou hast lain roasting there so many thousands of years, as thou canst possible name, thou art as far from the end as at the first. As the Gates of Paradise were guarded by the Cherubins and the blade of a Sword shaken: 
Gen. 3. 24.  so Hell gates are warded by Porters for purpose, 
Matt. 25. 41. Matt. 27. 63, 64, 65, 66.  by the Devil and his Angels, and a Seal set upon the door lids, (as the Tomb and grave-stone of Christ was sealed up by the Priests.) So that as Adam was barred from ingress into Eden: so the damned sort shall be kept from egress out of hell. The coveriant that God hath made with the day and night, that they shall come in their turns, may be reversed, the Stars may finish their course, the Elements shall melt away like Ware before the fire, Heaven and earth shall be renewed, Summer and Winter shall cease, but the pains of poor Prisoners in Hell shall be perpetual. Yet more to particularise of the pains of Hell. 1 They shall firs● feel the anger of God upon them, as Christ saith in john: 
john. 3. 36. Matth. 3. 7.  The wrath of God abideth in him. And as john himself saith to the Pharisees, and Sadduces: Who hath forewarned you to fly from the anger to come? How horrible and unsufferable this is, conceive by the description of the Scriptures of it. The Poet passingly portrayeth out unto us in his colours the fierce qualities of Achilles, 
Horat in ar● Poet.  giving him these Titles.  
Scriptor honoratum si forte reponi● Ach●llem,  
Impiger, iracundus, mexorabilis, acer.  
But this is nothing to that linely description made by the Prophet David, of the Lords anger thus: The earth trembled and quaked, 
Psal. 18. 〈◊〉 10, 11, 12, 13 14, 15.  the mighty foundations of the hills shaked, and were removed because he was wroth. It striketh of 〈◊〉 one side with woe, and on the other side with woe, as not repenting of that it doth: wherefore the Philistims said: Woe unto us, 
1. Sam. 4. 7, 8.  woe unto us, who shall deliver us out of the hands of tnese mighty Gods? 
job 26. 11.  job aggravateth it thus: The pillars of heaven tremble and quake at his reproof. Isaiah layeth it down with these notable circumstances of amplification. At my rebuke I dry up the sea, 
Isai. 50. 2, 3.  I make the floods desert: their fish rotteth for want of water, and dieth for thirst. I cloth the heavens with darkness, and make a sack their covering. The like plummets of Lead doth jeremy hang upon the heels of God's wrath, 
jere. 4. 23, 24, 25, 26, 28.  to make it most heavy to us. I have looked upon the earth, and lo, it was without form and void: and to the heavens, and they had no light: I beheld the mountains, and lo, they trembled, and all the hills shook. I beheld, and lo there was no man, and all the birds of the heaven were departed. I beheld, and lo the fruitful place was a wilderness, and all the Cities thereof were broken down at the presence of the Lord, and by his fierce wrath. For thus hath the Lord said, The whole land shall be desolate: yet will I not make a full end. As he said to Samuel, 
2. Sam. 3. 12.  When I begin I will also make an end: or rather, he will make no end, his indignation being endless.  
The rage of the rankest evemie among men, may be qualified, if not, it must die with him. But God's anger is everlasting, as he himself is everlasting. The hostility of men may with counter-hostilitie be resisted, though his Quiver be an open Sepulchre, 
jere. 5. 16. 17. & 16, 10, 13, 14, 16, 18.  and all his army very strong: if not when he is in the extent of his cruelty, and hath done his worst, he hath but eaten thine Harvest, and thy bread, be hath devoured but thy sons and thy daughters, he hath but eaten up thy sheep, and thy bullocks, thy Vines, and thy Figg-trees, and destroyed with the Sword thy fenced Cities: But God's wrath is unappeaceable, irremediable, incomprehensible. Of the anger of God Moses speaketh thus: 
Deu● 32. 22, 〈◊〉 24, 25, 26.  Fire is kindled in my wrath, and shall burn unto the bottom of hell, and shall consume the earth with her increase, and set on fire the foundations of the Mountains. Father Chrysostome saith, that it is far more sharp to see the angry countenance of the judge, than a thousand hell fires. 2 It is also one degree of their punishment to be separated and divided from God according as it is in the form of the sentence: 
Mat● 25. 4●.  Depart from me ye cursed: of which we have formerly entreated. 3 Their third plague shall be their hellish company, 
Vers. 41.  the Devil and his Darlings: for so it is laid out in the definitive sentence, in these words: Prepared for the Devil and his Angels. 4 ●et the eternity of their punishment have the next place noted●n this addition of the sentence Everlasting fire, 
Ma●●, 25. 41.  which by all likelihood shall not only be a spiritual, but a corporal fire which the very Scripture language doth insinuate, as in these places: 
Matt 〈◊〉 Luke. 3. 9 〈◊〉  The chaff he shall burn up with unquenchable fire. It is better for thee to go lame into life, then having two hands, and two feet, to go into hell fire. The 〈◊〉 mistances of 1 weeping. 
Ma● 9 43. 44, 45, 4●. Matt. 8. 12. Matt. 13. 〈◊〉 Matt. 2● 〈◊〉 Matt. 25. 46. Luke 13. 2● Matt. 8. 29. Mar● 〈◊〉 Luke 8. 26. Luke 18. 3●  2 Gnashing of teeth: the forcible effects of that fire do import so much in so many places of the Gospel inserted. So doth the phrase of utter darkness: and that of the binding of hands and feet. 5 With these they shall also have their tortures in the jail. The Devils look for no less, as it appeareth by their stomachous words to Christ. Comest thou to torment us before the time? This prison is likewise spoken of by Christ in the Parable of the king and his Steward: He delivered him to the jailers', till ●e should pay all that was due unto him. 6 It is also grievous judgement inflicted upon the damned, to see the righteous translated into the Kingdom of God, and themselves excluded. 
〈◊〉 1● 2●. Ma●●●3.  Wherefore Christ saith: There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and jacob, and all the Prophets in the kingdom of God, 
Luke 1● 23. 24, 25 26.  and yourselves thrust out at doors. When the Gluttons eyes beheld Lazarus his felicity, it was mighty augmentation of his nuserie, than he cried unto Abraham, and said: Oh father Abraham, send Lazarus, etc. Wherefore Adam when he was chased out of a Paradise, 
Gen. 3. 22, 2● 24.  was placed in a ground over against it, that his eye seeing it, the heart of him might rue it. Now good Christ●an, whilst then read these things, what thinkest thou of them? How do they work in thee? They are as true as any thing may be, and as terrible, which thou shouldest better perceive, If I had the tongue of the learned which might minister words in due time to move you. But if these thus delivered do not touch you, you have no reason in you. Wherefore while we have time, and God giveth grace, and the church admonisheth, and the judge yet expecteth and calleth, and putteth out his hand unto us, and giveth to every one that asketh, Let us lay hold upon the shield of faith, and let us not suffer such advantages, which make for our salvation, to slip.  
The sanguinary Soldier at the preaching of judgement was recalled from his bloody ways, and he came to john to be lessoned of him, 
Luk. 3. 12. 13. 14.  in the way that leadeth to a better life: what shall we do say they? And this is the song of the Publicans and Harlots, who were battered with the hammer of denounced judgement. Wherefore it is well said of Caietan, this is the best preseruatius that may be to keep us in God's fear.   

The 13. Chapter.  
Of the blessed state of the Godly in the life to come.  
ALL the blessings whatsoever of eternal life, may he drawn to these two heads. 1. To those that belong unto the mind. 2. To those that appertain unto the body. The state of the body shall be such as no labours or sorrows shall seize any more upon it, according to that which the spirit in the Revelation saith: God shall wipe away all tears from their eyes: 
Revel. 21. 4. 5. 6. 7. 24. 10. 11 12. 13. etc. Revel. 22. 1. 2. 3. 4. 5. 14.  and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain. The heavenly properties of our bodies are lively shadowed and represented unto us in the conditions of the body of Christ at his resurrection: there being nothing to the contrary, but that we should hope that our bodies should be conformable to his body, and that we his members should be suitable to him that is our head. This is that the Apostle saith, Who shall change our vile body, 
Phil. 3. 21.  that it may be fashioned like his glorious body. 2. The mind and spirit shall then be endowed with this gift, that the slanerie of sin shall no more take hold of it, the flesh (the insolent yoak-fellow thereof,) shall no more overerowe it, it being then at quietness with the spirit. 2. We shall then love God according to the exigence of his royal law, his felicity shall affect us as our own. All motions and perturbations of the mind, as of envy, self-love, and the like shall be voided. 3. That which is of most moment, which every one that is godly most of all destreth, which is the knowledge of God, shall then be in full and perfect manner given unto it. 
1. Cor. 13 12.  Whecefore Paul saith: Now we see through a glass darkly: but then shall we see face to face. Now I know in part: but then shall I know even as I am known. All vales and curtains shall then be drawn aside, and we shall see God indeed in his perfect beauty, which none here possibly could do and live, according to that which God saith to Moses: 
Exod. 33. 20.  There shall no man see me & live. In this knowledge chiefly eternal life standeth, as our Saviour Christ testifieth saying: 
joh. 17. 3.  This is life eternal, that they know thee to be the only very God, & whom thou hast sent jesus Christ.  
To which answereth this other speech of his: Abraham rejoiced to see my day, and he saw it, and was glad. And of the like agreement is that which is also spoken by him in another place. Blessed are your eyes for they see, and your ears for they hear: 
joh. 8 5. ●. Math. 13. 16.  For many Prophets and righteous men have desired to see those things which ye see, and have not seen them and to hear those things which ye hear, and have not heard them. By this let every man judge, whose happiness he may hope for when it shall be given us to see him our first borne Brother in the state of his glory: and not him only, but the eternal Father with him, for whom he keepeth a kingdom purchased by his blo●d.  
A glimmering sight hereof, 
M●th 17. 4.  and as it were a shadow of this happiness was showed to Peter on mount Tabor: which made him to wish that he might dwell always there. And Paul had some probate thereof, when he was caught up to the third heaven, 
● Cor. 124. 〈◊〉 20. 18. 19 〈◊〉 5. 24. & 18. 16. Ex. 19 16. 17. 18 19 Exod. 24. 18. Exod. 33. 9 Exod. 34. 28. 29. 30. 33. 34. 〈◊〉.  where he heard words which could not be spoken, which were not possible for man to utter. The face of Moses was so bright by his being with God, as the Israelites could not behold it. How glorious then shall our faces be, when we shall be made the Sons of God and live for ever with him? If when we read the Scriptures with any lively feeling of God's spirit, if in our fervent payers powered out to God, if in the deep groanings of our spirits unto him for the evil that betid us, or at the powerful operation of God's word that is preached in us, we are much in wardly moved, and the joy, delight, and pleasure thereof far exceed all the delights of the Sons of men, all which are but as it were the first fruits, and beginning of eternal life: gather from hence what that pure, perfect complete joy will be which we shall be owners of in the life to come. But these amplyfications I had rather leave to thy faith good Reader, then to prosecute further all the pleasures of this world compared to our future felicity, being but as a drop of water to the huge Ocean Sea. For wouldst y● have riches? 
〈◊〉 1●. 11.  Riches & plentionsnes are in his house. 
Psal. 2●●.  wouldst thou have pleasures? In thy presence●s fullness of joy, at thy right hand are pleasures for evermore. If thou assiest life of him, 
● K●ng. 1. 10.  he giveth thee a long life even for ever and ever. If the joy of the people made the earth to ring when Solomon was crowned: how shall not the floods clap their hands, and the hills rejoice when he shall come to judge his people? If the Eastern wisemen when they saw the Star that led unto Christ, were wonderfully glad: what joy shall be in the holy ones of God, 
Math. 2. 2. Luke. 2. 9 13. 1●.  when they shall see the Son of God in his kingdom? Therefore the glory of the Godly to come is wonderful and unspeakable.  
But whe●● we shall all be dignified alike, and be copartners of equal glory, it is a great question, and hath no certain determination by Scriptures, Testimonies thereof serving of both sides. Each part is probable, neither maketh it to the matter of salvation, or any wise marks it the certain knowledge hereof.  
We will hear what is disputed to and fro, and leave the Christian Reader to his choice. They that plead for parity, and equality of reward, reason in this for●e: 
Math. 20. 13. 14. 15.  1. Those that laboured in the vineyard, though their work differed; their wages was all one: the last had his penny aswell as the first, and the first had no more, though he murmured never so much against his Master, neither had he any wrong done him as the covenant between him and his Master absolutely concludeth. 2. Their second reason is Christ's asseveration. 
Math. 13. 43. Dan. 12. 3.  Then shall the just men shine as the Sun in the kingdom of their Father. But there can be no greater light than that the Sun giveth. And none but the just shall enter into this kingdom: therefore they shall all have the light of this Sun, that is to say, they jointly shall have the perfection of all glory. 3. They also urge the case thus: 
Math. 22. 30 Make. 12. 25. Luk. 20. 34. 〈◊〉. 36  Christ disputing with the Pharisees about the resurrection: likeneth our estate in heaven to the condition of the Angels, without any mention of different contribution. 4. Whereas in this life there are odds between us, they give the cause thereof to the flesh, which they carry about them, being more or less regenerate as they are more or less mortified in the flesh: Of which burden we shall be eased in the other life, the infirmity of the fle●h being to be done away, and so there shall be no disturbance why we should not all receive the like recompense. 5. Christ promiseth to the twelve Apostles equal glory in heaven, that they shall sit on twelve seats and judge the twelve Tribes of Israel. 
Luke. 22. 30. Math. 19 28.  And doubtless Paul though he be the thirteenth cannot but be equal with them in honour, being unequal, and above them in labour. 6. Paul seemeth to shake hands with this side, 
1. Cor. 15. 10.  making the Corinthians and with them all the faithful in the like estate of glory, while he saith: 
1. Cor. 6. 2. 3.  Know you not that we shall judge the Angel?  
7. Lastly it is written that the sufferings of these times have no proportion with our future felicity. If God respecteth not our works in this work: from whence say they do we draw this difference of the recompense? This our dignity is merely God's dignation: therefore we fetch the inequality thereof not from our merits, but his mercy: whereas they of the contrary side seem to strengthen their opinion by distinguishing of works, as if by the condignity of them we did earn and work out this glories.  
There be other reasons, but these are the chiefest that make for this matter. The adverse part is aswell provided to hold their assertion: Their arguments are many and good, and they are these. 1. First they say, God will reward every one according to his works, and as his work is so shall his wages be.  
The Scriptures go with this: 
Rom. 2. 6.  it is Paul's saying: Who will reward every man according to his works. 2. Daniel foretelling the condition of the Saints after this life, is flat for difference of rewards, saying: They that be wise shall shine as the brightness of the firmament, 
Dan. 12. 3.  and they that turn many to righteousness shall shine as the Stars for evermore. But there is manifest difference between the brightness of the firmament, and the brightness of the Stars. 3. From the contraries they conclude the case thus: There are diversities of punishments in Hell, therefore the consequence holdeth by comparison that there is variety of rewards in heaven. That the sufferings in Hell are sundry, it is apparent by Christ's words: It shall be easier in that day for Tyrus and Sydon, 
Math. 11. 22. Luke. 10, 13. 14.  then for Corozain, and Bethzaide and for Sodom, then for Capernaum: wherefore degrees also of glory are divided. 4. That there is not only one reward for all the righteous, but that there are many of them, it is plain by that which Christ elsewhere saith: 
john. 14. 1.  In my Father's house are many dwelling places. 5. Further if our state must be suitable 〈◊〉 the Angels, 
Math. 22. 30. Mark. 22. 25. Luke 20. 36.  as Christ hath let it down. In the resurrection we are as the Angels of God in heaven: it must needs be that we have sun●●● degrees of glory because there are several degrees of Angels. 
Math. 13. 8.  6. The seed that was 〈◊〉 upon the good ground, came not up like, but some better than some: some gave an hundredth fold, some sixty fold, and another thirtee fold.  
This not obscurely shadoweth disproportion of retribution of heavenly glory. 
Math. 2 5.  7. So doth the Parable of the talents, those that had them in ban●k were rewarded more or less according to the improovement they made of ●h●m. In the Revelation mention is made of a peculiar flock who follow the law whether soever he goeth, 
Revel. 14. 4.  agr●●● which seemeth not to be given to others. 
Math. 5. 19  8 This als●●●rength●eth the cause very much that Christ saith, Whosoever shall observe and teach them, the same shall be called great in the Kingdom of heaven: Thereby insinuating that there are greater and lesser in that Kingdom.  
The like is enforced out of these his words, 
Math. 20. 27.  Whosoever will be chief among you, let him be your servant 9 〈◊〉 of the apostle maketh much to th●s purpose: 
2. Cor. 9 6.  He which seweth sparingly, shall reap also sparingly, and he that s●weth liberally, shall reap also liberally. But most pregnant is this proof of the same Apostle. 
1, Cor. 15. 4● 4. ●3, 44,  There is one glory of the Sun, and another glory of the Moon, an other glory of the Stars: for one Star differeth from another in glory. But the reddition and answer hereunto maketh the case plain and palpable, So is the resurrection of the dead. These differences of dignity in the creatures do not ably illustrate the differences of glory, that shall be in men's bodies after there surrection. Finally if we may measure this matter by the line of very probable reason, it is very likely that the degrees of glory in the life to come, shall answer the diversive of judgements and qualities given us in this life. The more we have used our Talents by heavenly dispensation committed unto us, to the glory of God, and the good of the church, the more shall our felicity be in the day of retribution: wherefore the twelve Apostles who were royally embroatered and garnished with gifts, and were Master workmen in the Primitive Church, shall have that stately pre-eminence over others, 
Math. 19 28. Luke. 22. 30. ●3.  as they shall sit in judgement over others▪ they should have twelve scaffolds and Chairs placed for them, whereupon they shall fit to judge the twelve Tribes of Israel. But it may be thought if some shall have so much, there will be nothing for othersome: we answer that the Fountain of that felicity is bottomless and can never be emptied.  
It is with that as it is with the great Sea, 
Apo●. 22. 1. 2. 3. 4. 5.  to which if you carry never so capable vessels, yet there is more then enough always to fill every one's tankard come he as often as he will: 
Revel. 21. 1. 2. 3. 4. 5.  so though we draw never so deeply of the waters of life: it hath a wellspring of ever living water, to give abundantly to all, above all that we are able to speak or think. The eye hath not seen, the ear hath not heard, neither can the heart of man conceive the things that God hath prepared for those that love him. The latter I embrace as the cheerefullest and most current opinion, let others be as they think good of contrary imagination Being ●ooted in this persuasion, I am heartened to all zealous contrition in Religion, that I may attain more heavenly benediction.  
Another question would be touched though we will not undertake fully to determine it: Whether we shall know one another in heaven? I am more careless in this matter, because it is curious. Let our care be to know whether we shall come to heaven, then to know whether we shall know one another in heaven. But it is clear we shall know one another there, though we know them not here. For doubtless Adam's knowledge in his best estate must give place to that knowledge which we shall have in our glorified estate. But Adam knew Eve whom he never saw before, and said, 
Gen. 2. 2●  This is bone of my bone, and flesh of my flesh: Therefore what reason is against it, why we should not know one another in heaven, though never known here to us? 
Mark 9 4. ●. Math. 17. 4. Luke. 9 28. ●9 30. etc.  This is one argument in the cause. Again who doth not know that the clarification of Christ on Mount Tabor was a lively idea of our glorification: But when Christ was clarified, and Moses and ●lias appeared, Peter presently knew them though he never before knew them: this is another good argument in the cause. 
Luc. 16. 22. ●3 24. etc.  Finally, it Dives known 〈◊〉 in hell, doth it not necessarily follow that we all know one another in heaven, where our knowledge shall be absolute & perfect, whether we shall know one another, so as we shall say this was my Father, Mother, Sister, Brother, etc. I can say nothing to it, but so I leave it, and leave th●e to God. Now to the King numortall inusible, to God only wise be all honour and glory for ever. Amen.  
FINIS.