❧ THE GENERAL Session, CONTAINING AN APOLOGY of the most comfortable doctrine concerning the end of this World, and second coming of CHRIST, Written by THOMAS ROGERS.  
The first part, Wherein for the comfort of the godly is proved not only that God will, but also that he doth judge this world.  2. Pet. 3. verses 3, 4. This first understand, that there shall come in the last days, mockers, which will walk after their lusts, and say, where in the promise of his coming? 
Allowed by authority.  
AT LONDON, Printed by HENRY MIDDLETON for Andrew Maunsell.  
ANNO. 1581.   

To the right Honourable, Sir THOMAS BROMLEIE, Knight, Lord high Chancellor of England etc. his most gracious Patron: Glory eternal and happiness by the coming of our Saviour CHRIST.  
RIght Honourable, 
The misery of mankind in general.  experience doth prove that miserable is the state of mankind in this life. For we do both come into the world in pain; and live in cares; and die with grief. Our bodies are subject to manifold infirmities; and perils: & our minds to innumerable ungodly perturbations. Our whole life is very trouble some; & how, or where, or when we shall departed out of this world, it is uncertain.  
And although this condition be alike to the just, and to the wicked; to the good, 
The great misery of the godly in this world  and to the pure, and to the polluted 
a Eccles. 9, 2. : yet none do feel the smart hereof so extremely as the upright dealers in the world, and such as unfeignedly be religious. For they are for the most part oppressed, when the wicked have favour; there impoverished, when the wicked increase in wealth; they imprisoned, when the wicked are at liberty; and they grievously afflicted, when the ungodly do triumph. 
The troubles of the godly dismay them sometimes.  This good men observe many-times, and it dismayeth them not a little. As it did both King David, & also the Prophet jeremiah, when the one said 
b Psal. 73, 2. , My feet were almost gone, my steps had well near slipped. For I fretted at the foolish, 
3.  when I saw the prosperity of the wicked. 
4.  For there are no bands in their death, but they are lusty & strong. 
5.  They are not in trouble as other men, neither be they plagued with other men. Therefore pride is as a chain unto them, 
6.  and cruelty covereth them as a garment. Their eyes stand-out for fatness; 
7.  they have more than their heart can wish. 
8.  They are licentious, & speak wickedly of their oppression: they talk presumptuously. They set their mouth against heaven, 
9  and their tongue walked through the earth, 
12.  etc. Lo, these are the wicked, yet prosper they alway, and increase in riches. 
13.  Certainly I have cleansed mine heart in vane; and washed mine hands in innocency. 
14.  For daily have I been punished, and chastened every morning, etc. And the other exclaimed 
c jere. 12, 1. , wherefore doth the way of the wicked prosper? Why are all they in wealth, 
What the reprobate do gather by the troubles of the godly.  that rebelliously transgress? The reprobate also do mark this, and thereby with corrupt judgements they falsely imagine, first, that either there is no God at all 
d Psal. 10, 4. ; or that he hath forgotten his servants which put their trust in him 
e Psal. 10, 11. ; or that he doth neither govern the world, nor see their ways 
f Ezek 9 9 : & secondly that there is no life after this life 
g Wisd. 2, 2. , nor judgement to be feared 
h Psal. 94, 7. . Therefore say they 
i Wisd. 2, 6. , Come, and let us enjoy the pleasures that are present; & let us cheerfully use the creatures as in youth. 
7.  Let us fill ourselves with costly wine, & ointments; & let the flower of life pass by us. 
8.  Let us crown ourselves with rose buds afore they be withered. 
9  Let us all be partakers of our wantonness, let us leave some token of pleasure in every place: for that is our portion, and this is our lot. Let us oppress the poor that is righteous; 
10.  let us not spare the widow, nor reverence the white hairs of the aged that have lived many years. 
11.  Let our strength be the law of unrighteousness: for the thing that is feeble, is reproved as unprofitable. 
12.  Therefore let us defraud the righteous: for he is not for our profit, and he is contrary to our doings: he checketh us for offending against the law of God; and blameth us as transgressors of discipline. 
13.  He maketh his brag to have the knowledge of God: and he calleth himself the son of the Lord. 
14.  He is made to reprove our thoughts. 
15.  It grieveth us to look upon him: for his life is not like other men's: his ways are of an other fashion. He counteth us as bastards, 
16.  etc. 
19  Let us examine him with rebukes and torments, that we may know his meekness, and prove his patience. 
20.  Let us condemn him unto a shameful death: for he shallbe preserved, as he himself saith, etc. Thus speak the reprobat Epicures of this world. And so of eroneous suppositions, namely that there is not, neither shall be a judgement, they do greedily give-over themselves unto sin; and are wholly resolved never to repent. Which Atheists if ever they did, I am persuaded they swarm in our age: as the present state of this world can witness. 
The blessed state of the righteous.   
Not withstanding, neither are the godly for all this to be out of heart; nor the wicked over-vanelie to insult. For both the righteous shall flourish like a palm tree 
k Psal 92, 12. ; & abide unmovable like the mountanes about jerusalem 
l Psal. 12●▪ 2. : & the wicked shall soon be cut-down like the grass 
m Psal. 37, 2. , and whither as the green herb. Because God will arise, and his enemies shallbe scattered 
n Psal. 68, 1. 2. ; they also which hate him, shall fly before him. 
The heavy judgements of God upon the wicked.  As the smoke vanisheth: so will he drive them away; and as the wax melteth before the fire, so shall the wicked perish at the presence of the Lord. For many sorrows shall come to the wicked 
o Psal. 32, 10. . He will break their arms 
p Psal. 37, 17. ; crush their bones with a sceptre of iron 
q Psal 2, 9 ; and break them into pieces like a potter's vessel. He will rain upon them snares, fire, and brimstone 
r Psal. 11, 6. ; and bring them at length into hell 
s Psal. 9, 17. , into everlasting torments 
t Matth 25, 41. , where shall be weeping and gnashing 
Luke 16, 25.  of teeth 
u Luke 13, 28. . Even this shallbe their portion 
x Psal. 11, 6. . The righteous shall see it, & rejoice when he seethe the vengeance: he shall wash his feetee in the blood of the wicked 
y Psal. 58, 10. .  
The righteous, I say shall see it, & fear, and shall laugh at the destruction of the ungodly man, saying 
z Psal. 52, 6. 7. , Behold the man which took not God for his strength, but trusted unto the multitude of his riches, and put his strength in his malice.  
The wicked they also in themselves shall fret for grief of mind, and say 
a Wisd. 5, 3. , This is he whom we had sometime in derision, 
4.  and in a parable of reproach. We fools thought his life madness, and his end without honour. 
5.  How is he counted among the children of God; & his portion is among the Saints, 
8.  etc. What hath pride profited us? or what profit hath the pomp of riches brought us? 
9  All those things are passed-awaie like a shadow, and as a post that passeth by, etc.  
And so all men shall acknowledge, how there is a God which judgeth the earth 
b Psal. 58, 11. .  
These things would the godly have continually in remembrance, doubtless neither could the prosperity of the wicked astonish, 
The fruit of meditating upon the judgements of God.  nor their own trouble some condition overthrow them, as it doth many times: but boldly both with Paul they would say 
c Rom. 8, 35. , who shall separate us from the love of Christ, &c. and with David protest 
d Psal. 23, 4. , that though they should walk through the valley of death, yet they will fear none evil; yea; they will not fear though the earth be moved, & though the mountanes fall into the mids of the sea 
e Psal. 46, ●2. . Because God is with them, and hath laide-up unspeakable blessings for them 
f Psal. 31, 19 ; doth great things for them even before the sons of men; and in the end too will advance them unto everlasting glory, honour, and peace 
g Rom. 2, 10. . The wicked also in considering these things must needs be terrified from much wickedness. For the very devils when they remember the judgements of the Lord do tremble again 
h jam. 2, 19 .  
Wherefore especially (for other causes I have elsewhere specified in this my book) 
The occasion why this Book was written.  both for the comfort of the one sort, and for the terror of the other, I have written this treatise following, wherein out of the word of God I have proved, not only that God will (which thing many Atheists do doubt, and many utterly deny) but also that God presently doth judge this world.  
For which causes I have entitled the same, THE GENERAL SESSIONS, because there is not a man, whom God doth not; neither shall there be any, whom he will not judge. At which judgement how he will deal with us, we are ignorant; what he may do in his justice, we know full well.  
And therefore, as that good King, of an Heathen Prince, Philip of Macedon in his chief prosperity thought it the readiest way to detain him both from insulting proudly over his vanquished enemies the Athenians: and from oppressing tyrannicalie his distressed subjects the Grecians, if he were told every morning that he was a man; and as the noble men of Aethiopia had always whensoever there went abroad, a cross, and a basin of gold filled full with earth born before them, that the one might put them in remembrance that earth must be resolved into earth, and the other renew the memory of Christ his passion; and as the Egyptians at all their solemn banquets had the image of death laid before their faces, that the sight thereof might withdraw them from defiling themselves with those vices which commonly do follow after rioting, and bellie-cheere; and finally as S. Jerome, whether he did eat, or drink, or whatsoever he did, seemed to hear the terrible trumpet sounding unto judgement: so the readiest way to please God, and to avoid his heavy indignation, is, in our prosperity while the evil days come not, every morning with Philip to call into mind that we are men; when we are abroad with the noble men of Aethiopia to think that we are but earth; in our feastings and triumphs, with the Egyptians to forethink what we shallbe; and with good S. Jerome in whatsoever we are doing to remember that a judgement there must be, yea and is near at hand, at which God will bring every work into judgement with every secret thing whether it be good or evil 
i Eccles. 12, 14. . For they which call into mind what they have been, have they any grace, will blush; what they are, willbe humble; what they may be, will tremble.  
And this treatise, 
Causes of this dedication.  Right Honourable, I think most meet to come from your honours hands into the world. First in respect of myself. For greatly I do know, and confess that I have been bound unto your Honour for many great words of encouragement which it hath pleased you to give me, but especially for that favour which of late I found at your honours hands, and that when I least looked for the same: the Lord requite you for it, and make me thankful.  
secondly in respect of the highness of your calling. For being, as you are appointed the chiefest justicer under God and her Majesty in this realm, me thinks none either ought sooner to be a reader, or will more gladly be a patron, of God his judgements than your honour.  
Last of all, in respect of their profit, who are inferior persons both in the Church and commonweal. For sure I am, the more your Honour calleth into mind, which thing your wisdom cannot be ignorant of, the condition of the godly in this life, the more you will being their special Patron by office administer both comfort unto them, which they have need of; and encouragement, being many ways by the wicked, which make a pray of them, dismayed, while there is none almost will help. Thus I surcease; beseeching both your Honour in good part to accept these my labours; and our Saviour Christ, who is ordained of God a judge of quick & of dead 
k Act. 10, 40. , everlastingly to bless you, & the virtuous Lady your wife, with your children, and family. The 20. day of November Anno 1581.  
At your honours commandment, THO. ROGERS.   

Faults escaped.  
Page 8. in the margin read, javel Epit. p. 29. in the margin r. z Gal p. 31. line 3. r. do they. p. 31. l. 11. r. new heaven p. 73. in the margin r. Smetonius. p 74. l. 17. read by authority. p. 88 in the margin r. g. Gen. 6. 3.   

The contents.  

1 THAT it is not only comfortable for the godly to hear; but also commendable for every Christian reverendly to entreat of the second coming of our Saviour Christ.  
2 Whether there shallbe an end of this world; a resurrection of the flesh, and a general judgement, or no.  
3 Against such as think how the world neither had beginning, nor shall have an end.  
4 Against them which allow the beginning, but deny the end of this world.  
5 Against the manichees, and their adherenets, who say there shallbe no general judgement, nor resurrection of mankind.  
6 Against H. N. or the Family of love, who think that now the day of judgement is come.  
7 Against the favourers of Hymeneus, and Philetus, who said that the Resurrection is already past.  
8 Against the Saturnians, Valentinians &c. who deny the resurrection of the flesh.  
9 That undoubtedly there shallbe a general judgement of all flesh.  
10 Whether God do judge this present world, or no.  
11 How God doth judge mankind in this present world.  
12 Whether all the wicked be judged in this world; and why these are suffered, in the opinion of man, to flourish.  
13 Causes why the godly are afflicted.  
14 That the godly deservedly for their sins are punished.  
15 That none be perfectly righteous in this world.  
16 Whether the saints in this world endure greater affliction than other men; and why they do so.  
17 Where the bodies and souls of men do remain until the day of judgement.   
FINIS.   

CHAP. 1.  
That it is not only comfortable unto the godly to hear; but also commendable for every Christian, reverendly to entreat of the second coming of our Saviour Christ.  
SUCH is the nature of all men generally, be they bad or good, that what they love, wanting it, they long for. As the covetous for profit; the epicure for pleasure; the bondman for liberty; the banished for his native country. So do Christians for the coming of their Christ: and that so much the more earnestly as heavenly joys are better than the comfort of this world; & the felicity to come more excellent and surpassing than prosperity present, between which there is no comparison.  
Hence the faithful do cry, Come Lord jesus 
a reve. 22, 20. . And therefore, as they long exceedingly for his return: so do they à thousand times more heartily rejoice, when they hear but an inkling that he is at hand, than do worldlings at the news of any profit towards them.  
Which of late they have notably declared, especially in England, by the well acceptation of a treatise, to this purpose entitled, Of the end of this world, and second coming of Christ etc. A work both liked of the godly, allowed of the learned, well bought-up of all sorts, and often imprinted in a small time. Notwithstanding, what through the security of Atheists; 
Adversaries to this doctrine.  the malice of Heretics; the ignorance (shall I call it ennie rather, or both?) of some it hath been oppugned, & undiscretely, unorderly, & uncharitably condemned. Wherefore, knowing how thankfully, 
The occasion why this discourse was written.  and gladly the virtuous of this land have accepted that work; and seeing how unchristian others have condemned the same, I have thought it my duty, having now some leisure, and being some instrument of bringing that discourse into our English tongue, both for the comfort of the one sort, and confutation of the other, to entreat once-againe of the second coming of Christ. And surely it is not vane curiosity either for me to write, or for any christian to think thereof; but mere security were it, either quite to forget or but seldom to call the same to mind. For is it commendable to prognosticat the seasons of the weather for the safety of the body; & it is not commendable to search-out the time of our redemption; so far forth as the word of God will permit, for our everlasting welfare? Are they rebuked which regarded not 
b Luk. 12, 56. , and commended that searchfoorth 
c 1. Pet. 1, 10, 11.  when, & what time the first coming of our saviour should be; and shall they be blameless the seek not earnestly for his second coming? Shall our saviour so graciously foreshow the signs immediately before his coming 
d Matt. 24, 3. 4. etc. , and shall we neglect them? 
Mark. 13. 4. 5. etc.  Shall he tell us, that when we see all those things do come, he is at the doors 
e Mat. 24, 33. , & shall we think with mockers, that he will not come at all 
f 2. Pet. 3. 3, 4.  or not so soon? Shall he, as our Lord and master, 
Matt. 25, 13.  command us to watch 
g Matt. 24, 42, 43. etc. , to take heed 
h Mark 13, 23. 33. , to pray 
i Luk. 21, 36. , to lookeup, & lift-up our heads 
k Luk. 21, 28. , when those tokens do but begin to come our redemption draweth near, and shall not we obey him? O most wretched we, if we do not; but blessed, if we do! For, blessed is that servant whom his master, when he cometh, shall find so doing 
l Mat. 24, 46.   
My mind is not to set an hour, 
The sum of this treatise.  a day, a year, or any season of his coming, that were extreme impiety: but my purpose is, through God's assistance, to prove especially that he will come, how soon no man knoweth, no not the Angels of heaven 
m Matt. 24, 36. , and that to keep both myself, and others from security. For he which thinketh the end of all things to be at hand, as saith a right learned man 
n N. Hemmingius in cap. 4. epist. 1. Pet.  will fly sin for fear of punishment; continue in godliness in hope of the promises; endure adversity through the cogitation of glory; and in prosperity be meek, through thinking of the blessed immortality to come, of which they only shallbe partakers, which retain faith and a good conscience unto the end. For they who finish their lives on this wise, shall come unto God even the end of their desires, who shallbe seen without end, always loved, and never loathed, and ever praised, but never misliked. And then at length shallbe fulfilled that canticle, Blessed are they which dwell in thine house, o Lord, for ever and ever, they shall praise thee.   

CHAP. 2.  
Whether there shallbe an end of this world; a resurrection of the flesh; and a general judgement, or no.  
THere is nothing so certain, but it hath been denied; nor any thing so necessary to be believed, but it hath been doubted-of; nor any thing so profitable for Commonweals, but it hath been spoken-against; nor any thing so godly, but it hath been oppugned.  
What so certain as that there is à God? yet have some denied the same, as Diagoras, Theodorus 
a Cice. de Nat. Deor. lib. 1. , and others 
b Epist. of Jude vers. 4. .  
What so necessary as that sinners should repent? 
Theodoret. lib. de principiis.  yet have the montanists 
c Hierom. lib. 2. adversus jovin. , and the novatians 
d Dionys. Alex. apud Euseb. lib. 6. cap. 43.  defended that it is both needless, and bootless so to do. What more profitable than government in a Commonweal? yet have the Arrians 
e Theodoret. lib. 2. cap. 31. , and the anabaptists of our time 
f Melanct. in locis suis commu. Tit. de Baptis. Infantium. Georg. Mayor, Tom. 3. Homi. suarum. fol. 129. b. 572.  inveighed against the same. And what more godly than to think the world shall have an end; all flesh shall rise-againe, and appear before the iudgement-seat of jesus Christ? yet have there been monstruous, and heretical opinions hereabout.  
For some have flatly, but most blasphemously given-out that the world neither had beginning, nor shall have end: so did the Priestles, and Magicians of Babylon 
g Hector Boenthius lib. 2, ca 3. , with certain Philosophers. Some, thought it had à beginning, that it shall have none end, as do the mockers of whom Saint Peter prophesied 
h 2. Pet. 3, 3. , and we hear of in our time. Some have altogether denied the general judgement, as the manichees, etc. 
i Eccles. hist. Cent. 3, cap. 11. . Some have granted the last judgement, but denied the resurrection of the flesh, as the Saturnians 
k Irenaeus li. 5. , the Valentinians, the Marcians, the Cerdonites, and many more.  
Which damnable and cursed opinions I would not have recited, but suffered them to be buried, as be the authors, were I not persuaded that in these days, Satan by his ministers had sowed the like ful-thicke in the hearts of many men; and therefore that it were very needful, that they were both written-against in Books for the posterity to come, and inveighed-against most zealously with tongue for a present profit.  
Wherefore against all, and every of these opinions somewhat, according to the measure of that grace which God shall give me.   

CHAP. 3.  
Against such as think how the world neither had beginning, nor shall have an end.  
sundry arguments to defend their damnable opinion do they bring, who think the world hath been, and shallbe everlasting.  
First they say with 
I. Argument.  Aristotle 
a Arist. lib. de Coel. & Phy. li. 8  Of nothing nothing can be made. Therefore seeing the world cannot be made of nothing, it must of necessity be eternal.  
I answer, Certain it is of nothing no creature can make any thing: but God who doth whatsoever he will both in heaven and earth, of nothing can make whatsoever he list.  
O Lord of hosts, God of Israel, thou hast made the heaven, and the earth 
b Isai. 37, 16.   
Thou hast made the heaven and the earth by thy great power, and there is nothing hard unto thee 
c jerem. 32, 17. .  
Thou hast aforetime laid the foundation of the earth 
d Psal. 102, 25. , and the heavens are the work of thine hands, they shall perish, but thou shalt endure; 
26.  even they all shall wax old as doth a garment; as a vesture shalt thou change them, and they shallbe changed. But thou art the same, 
27.  and thy years shall not fail.  
Let all the earth fear the Lord 
e Psal. 33, 8.  let all that dwell in the world fear him. For he spoke, 
9  and it was done; he commanded, and it stood.  
Of nothing he did make the world 
f Wisd. 11, 14. .  
Therefore no good reason is it, but a mere fallacy, to say, because we cannot make of nothing somewhat, 
2. Argument.  therefore God cannot; or because man doth not, therefore God did not.  
secondly, saith javel, 
g javel. epist. in lib. 1. Artist. de Coelo tract. 4. c. 5  according to the mind of Aristotle, 
The Mayor.  All men think that heaven is Gods abiding place. 
The Minor.  But an eternal thing cannot have a corruptible place. For the place, and the thing placed must have like proportion 
h Arist. Phys. lib. 4.   
Therefore heaven, which is supposed to be God his abiding place, 
Conclusion.  is eternal, as God is.  
I answer, the Mayor is false. For all men think not that heaven is Gods abiding place. For Solomon wisely 
i 1. King. 8, 27. 2. Chron. 6, 18. , Behold the heaven, and heavens of all heavens, are not able to contain thee. And Bernard notably 
k Bern. de triplici cohoerentia vinculorum servi. , Whether then is the beloved gone from the beloved, and we will seek him? Where is he? What said I, wretch that I am? But where is he not? He is higher than heaven, deeper than hell, broader than the earth, huger than the sea. He is no where, and yet is every where, because he is neither absent from any; nor contained in any place.  
But God saith by the Prophet Isaiah 
l isaiah. 66, 1. , Heaven is my seat, and earth is my footstool. I grant: so doth the Spirit of God in S. Peter say 
m 1. Pet. 3, 12.  The eyes of the Lord are over the righteous, and his ears are open unto their prayers; and the face of the Lord is upon them that do evil. Yet hath not God either eyes, ears, or face. But it is an usual phrase of the Scripture to give unto God members, actions, and affections of man for our capacity, & understanding, saith Hemmingius 
n Hemmingius in c. 3. epist. 1. Pet. , by the figure Anthropopathy: and by a certain excellency he is said to be in heaven, as proveth Zanchius 
o Zanch. de tribus Elohim p. 1. lib. 1. c. 4.  For the eyes of God signify his favour; his ears, his willingness to hear; and his face, his displeasure, saith Thomas Aquinas 
p though Aquin. in cap. 3. Pet. 1. . And though it cannot be doubted that God is everywhere: yet is he so in heaven, as in respect thereof, he seemeth not to be in earth at all, as may appear in Bernard 
q Bern. in explic. Psal. 90, serm. 1. .  
thirdly, and last of all (to omit the other vane reasons used of the Philosophers) say they: 
3. Argument.  It is impossible that God who is infinite, 
The Mayor.  either could, or may be everlastingly idle.  
But God both had been idle, if the world had not continued from everlasting; 
The Minor.  and should be idle, if it continue not evermore.  
Therefore, they conclude, 
The Conclusion.  the world hath been, and shallbe everlasting.  
I answer, the Minor containeth a fallacy fetched from no cause, as if it were à cause. For it followeth not that God should be idle, though he made not the world from everlasting. For his works are eternal in himself, though none of them appear outwardly.  
Now, if any be not yet satisfied, but will needs know, what God was about before the world was made, I answer, yet not I, but Augustine 
r Augustine. , He was preparing of hell for all such as curiously inquire thereabout. If yet not satisfied, he will further demand, what he will do, when the world hath an end, not Augustine but I make answer, he will not cease from tormenting thee, and such like in hell, and also rejoice with his saints in perpetual bliss.   

CHAP. 4.  
Against them which allow the beginning, but deny the end of this world.  
SAint Peter through the spirit of God did foretell, that in the last days mockers should come, who will deride, and scoff at the doctrine of the world's consummation. Whose words, because they are continually to be fixed in mind, I will recite as I find them placed in the sacred Bible.  
This first understand, saith S. Peter 
a 2. Pet. 3. 3. , that there shall come in the last days mockers, which shall walk after their lusts, and say, where is the promise of his coming? 
4.  For since the fathers died, all things continue alike from the beginning of the creation. 
5.  For this they willingly know not, that the heavens were of old, and the earth that was of the water, and by the water, by the word of God. 
6.  Wherefore the world that then was, perished, 
7.  and overflowed with water. But the heavens, and earth which are now, are kept by the same word in store, and reserved unto fire against the day of judgement, and of the destruction of ungodly men.  
In which words among other notable points, these are chiefly to be considered for this place. First, the speakers, who they are; secondly, the arguments which they do use; thirdly, the answer of the Apostle; last of all, the manner of the world's destruction.  
The enemies of this doctrine are described here to be mockers, such as deride all religion; and walk after their lusts, not according to God's word. Therefore none will impugn this comfortable doctrine, but such as are mere Epicures for their lewd conversation, and Atheists for their devilish opinions.  
One argument which they do use, is this: 
1. Argument.  Since the fathers died, all thigns continue alike from the beginning of the creation. Therefore they shall continue after us, and after our posterity too at one stay, as they have done, neither is there any judgement to be feared, nor resurrection to be hoped for.  
Unto this ungodly assertion the Apostle answereth by an argument taken from the undoubted history of the flood. 
S. Peter's answer unto Atheists.  which history, he saith, they against their conscience deny, who be of opinion that the world shall have none end. For he denieth that ever the world was drowned with water, who denieth that the world shallbe destroyed: yea, he thinketh that the Rainbow, which is the sign of the covenant between God and us 
b Gen. 9, 13. , is but a toy to mock men with al. For we are to think, and learn undoubtedly by that great punishment, First, that the world and all therein, was made to serve for the use of the godly and virtuous, not of the wicked; and that the saints of God everlastingly shall enjoy the same, the reprobate being cast into utter condemnation.  
secondly we must think, that God assuredly will punish wickedness, although he have promised, and the Rainbow doth witness, that he will not overwhelm the world again with an universal flood, but consume it with fire. For which cause he hath set divers colours in the Rainbow 
Colors of the Rainbow, and what they signify.  as blue principally, and red: whereof the one showeth how it hath been drowned, the other how it shallbe consumed with fire.  
At these things, saith Peter, do these Atheists and Epicures even contrary to their very conscience, deny. And therefore there needeth none other confutation, but only to lay before them either the history of Noah's flood, or the Rainbow in the clouds. For beholding either of them, they cannot choose but confess that the world must have an end.  
Another of their arguments, 
2. Argument.  is this: Had God minded to bring the world unto an end, he would have done so before this. But seeing it hath continued these 5500. years, & upward: likely it is that evermore it shall endure.  
Thus do they miserably deceive themselves, 
Answer.  saith Peter in effect, not considering that God being eternal, is not included within the compass of any time. For one day is with the Lord as a thousand years 
c 2. Pet. 3, 8.  and a thousand years, as one day. Therefore it followeth not, because he differreth the destruction of the world, that he will not make an end thereof. But he is patiented toward us, and would have no man to perish, but would all men to come unto repentance. 
Why the world hath continued to this day.  The cause then why it is not yet utterly overthrown, is his great, and infinite mercy, for our everlasting welfare. For the patience, longsufferance, and bountifulness of God, leadeth unto repentance. 
d Rom. 2, 4.  So did he spare the old world an hundred and twenty years before he drowned it 
e Gen. 6, 3. ; and jerusalem 40. years after Christ his death before he destroyed the same 
f Ecclesi. hist. Cent. 1. lib. 2. c. 14. fol. 664.  It is therefore a special cause why we should seek to please so gracious, and merciful à God, no cause to make us secure.  
The manner of the world's destruction 
The manner of the world's destruction.  at the day of judgement, is signified by a comparison. For as the world in time passed for the wickedness of men was after a sort destroyed with water: so it shall burn, and be consumed with fire. 
Why the world must be consumed with fire.  And that, both for a sign of the eternal pains, which the ungodly shall endure; and also for the purging, and repairing of the world. For as filthily diseased persons infect the places where they are: so have the wicked polluted this world with their manifold sins. Therefore it must be purged with fire, that it may be a meet, fit, and pleasant theatre, as it were, both for Angels, and the chosen servants of God with Christ for evermore.   

CHAP. 5.  
Against the manichees, and their adherents, who say there shallbe no general judgement, nor resurrection of mankind.  
they who deny the general judgement to come, are divers, & of divers opinions. For some do hold that it shall not be at all; some, that it is now; and some, that it is already past. The first sort are manichees; the second H. N. or the Family of Love; the last the favourers of Hymeneus and Philetus 
a 2. Tim. 2, 17. 18.  as the Family of love. All wicked, heretical, and abominable. For proof whereof they all do bring, not humane reason altogether, as they did whom already we have confuted; but they abuse the divine Scripture, as shall appear. Of every of these therefore as they stand.  
The manichees, 
1. Objection.  and their adherents, to prove that there shallbe no general judgement, do bring-out first a place out of the third of john, where it is thus written: 
b john. 3, 17.  God sent not his son into the world, that he should condemn the world, but that the world through him might be saved. If therefore, say they, he came not to condemn the world, it shall not be judged.  
Against which their allegation I might bring a contrary place out of the same Gospel, where our Savióur saith, 
c john. 9 39  I am come unto judgement into this world, and so let one place answer unto the other. But I answer, there is à twofold coming of our Saviour Christ, 
A twofold coming of Christ.  a first, and a second; the first is passed, the second is to come.  
The principal cause of his first coming 
Why Christ came in the flesh.  was not to condemn, but to be condemned; the principal cause of his second shallbe to execute justice, 
Why Christ will come.  justice with severity upon the reprobate, justice with mercy upon his elect, yet justice upon both, upon the one sort for embracing his Gospel by a lively faith unto their salvation, upon the other for contemning the same unto their utter condemnation. Therefore according to his diverse comings he beareth the persons of diverse men, in his first coming of a priest, whose part is both to teach, and to offer sacrifice: in his second of a judge, whose duty we have shown.  
secondly, 
2. Objection.  they cite this place out of the same Chapter of john 
d john 3, 18. , He that believeth in him (which is Christ) shall not be condemned: but he that believeth not, is condemned already; because he believeth not in the name of the only begotten son of God. They say therefore 
e August. de agone Christ. cap. 27. , If he who believeth, shall not come into judgement, and he who believeth not, is condemned already; where are they whom he shall judge at the day of judgement? In effect, if none are to be judged, there shallbe no judgement.  
I answer; first touching the righteous who believe, that, though they shall not be condemned, yet that they shall be judged. 
A twofold judgement of Christ.  For Christ will reward everieman according unto his works 
f Rom. 2. 6. . There is then a judgement of salvation, and a judgement of condemnation. The righteous shallbe judged, yet not condemned, but quited by proclamation: the wicked shallbe judged, and condemned both by God, and the country, that is by their own conscience, and all the Angels in heaven.  
secondly, against the wicked I say with our Saviour, because they believe not, they are condemned. But doth it follow thereof that they shall not be judged? I believe not. For it is a phrase used much in the holy Scripture, to take the time present for the time to come 
g August. de agone Christiano. Cap. 27. . As, 
Theophylactus in cap. 23. Lucae.  cursed be he 
h Deut. 27, 26. , or more plainly, cursed is every man 
i Gal. 3, 10.  that continueth not in all things, which are written in the book of the Law to do them. It is not, Cursed shallbe every man, but, Cursed is every man etc. For God hath signified what shall become of unbelievers, and wicked men; only there lacketh but pronouncing of sentence at his general Sessions. So saith Saint Augustine 
k August. de agone Christian● cap. 27. , He that believeth not, is now judged, that is, condemned by the foreknowledge of God, who knoweth what hangeth over the heads of unbelievers. And very notably in another place he saith 
l August. in 3. cap. joan. : judgement hath not yet appeared, and yet judgement is come. For the Lord knoweth who are his: he knoweth who are to be crowned, & who to be burned: He knoweth his wheat, and he knoweth his chaff: He knoweth his good corn, and he knoweth his tars. He who believeth not, is now condemned.  
By which their objection, 
The state of the wicked even in this world.  occasion is given for our profit and comfort to consider these three things. first, the wretched state of the wicked, they are condemned, that is, in the eyes of the Almighty they go even with their hands bound; their feet fettered; and their necks be in cords, only they tarry but for these words, Hangman, dispatch them, or, Tormentors, spare them not; or, as our Saviour saith, 
m Math. 25. 41  Depart fro me you cursed into everlasting fire etc. Secondly, the cause of their misery, Unbelief. It is in themselves, not in God that they are condemned. For, God would have all men saved, and come unto the knowledge of the truth, 
n 1. Tim. 2, 4.  He that believeth not, is condemned, as in an other place, 
o john 3, 36.  He that believeth not, shall not see life, but the wrath of God abideth upon him. thirdly, the way to avoid this condemnation, even To believe. last of all, among other vane arguments they allege 
3. Objection.  these words of our Saviour 
p john 12, 47. , If any man hear my words and believe not, I judge him not: for I came not to judge the world, but to save the world. Whereby they will conclude how there shallbe no general judgement.  
Unto which place I say, that as was their first, so must this also be understood of his first coming, when he judged not. For at that time he brought, and preached not the Law, but the Gospel, whereby he declared how, and which way they might escape the bitter, and biting curse of God his heavy indignation, and be saved, even if they received the reconciliation promised, which was himself, by faith.  
In his second coming he will judge the world. For so is it plainly setdowne: 
q Rom. 14, 10.  We shall all appear before the judgement seat of Christ. And yet more plainly, if plainer it may be, We must all appear before the judgement seat of Christ, that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil. In which places the words of the Apostle are most diligently to be considered, one saith, we shall, the other, we must, both of them import a necessity of a judgement to come, and that of all men: money shall not save the rich man; nor might the honourable; nor learning, the student; nor years, the aged; nor weakness, the sick; nor any thing, any man, but All must appear, and that before the judgement seat of Christ, where he will show himself to his foes terrible, but amiable to his friends.   

CHAP. 6.  
Against H. N. or the Family of Love, who think that now the day of judgement is come.  
AMong all the sects which have been since the Apostles time, I am persuaded there is not one which hath been either more foolishly fantastical, or more miserably caried-away from the truth unto fables, & fantasies of man's gross invention, than (I only except the most blasphemous company of Papists) that new disordered Family of Love, as they call it. And among all their errors, displayed by one, battered by another, & overthrown by a third, I verily do think there is not one which for impiety is more abominable, than that which they have concerning the day of judgement.  
When I name the Family of Love, 
Who are the Family of love.  I understand so many as know and defend the errors of H. N, not those who know them not, much less defend them. For every one which leaneth unto the sect, is not privy to their errors 
a In the displaying of the Family of Love, leaf H. 4. Art. 6 6. . For the il-luminate Elders know right well, that many which favour them for the open show of godliness that they see in them, would utterly abhor them, if they knew the damnable heresies 
b 2. Pet. 2, 1.  Which privily they bring-in. Therefore like subtle fellows 
c Ephes. 4, 14.  they disclose not themselves but only unto such, as be either of no religion at all, & so ready like wax to receive the print of all opinions; or sworn enemies, against the Gospel of Christ; as for those, who zealously do hunger and thirst after righteousness, and abhor all wicked opinions contrary to the word of God, they make such not acquainted with their errors, but feed them with fair words, as they can well enough, either to make them in time even to deny the Lord which hath bought them 
d 2. Pet. 2. 1. , and so bring upon themselves swift damnation; or to be some countenance unto their cursed sect. For who never seeing their books, nor hearing of their errors, would think that to be a Family of ungodliness, & heresies, which so discrete men, sober women, so ancient fathers, so grave and so godly matrons, do favour? Oh the subtlety of Satan! Oh the deceit and craft of men! O dangerous days! O time of trial!  
Notwithstanding, as the venomous Adder lurketh many times under the greenest grass; and as every thing which glittereth is not gold: so under their fair show of a virtuous life, the elders do hide venomous opinions; and though they have the show of Godliness: yet they deny the power thereof 
e 2. Tim. 3. 5. . Even tars they be, like wheat 
f Matt. 13, 24. ; false Prophets under sheeps clothing 
g 2. Cor. 11, 14. ; seducers, yet like the ministers of righteousness 
h 2. Cor. 11, 15. ; and as Cyril saith 
i Cyril. Catech. 4. de decem dogmat. , such as bite like wolves though they would feign seem even as simple 
k E. R. one of the Family in his Epist. sent unto M. john Rogers, and is to be found among the Epist. annexed unto the displaying of the Family. leaf L. 6.  as sheep, & so loving as lambs. As their opinions extant to be seen, & judged of all men do sufficiently declare; and shall appear even by their errors which they have concerning the day of judgement, had they no more but them.  
And what are they? I said in the title of this Chapter, and also in an other place 
l Afore, Chap. 5. pagi. 16. , how they hold not only that the day of judgement is now; but also that is already past, as in the chapter following shallbe proved. For confirmation of their former opinion, I will not frame an argument, as I might well, and one doth wittily, by the very words of H.N. after this sort, Whatsoever the ungodded, or unilluminatded Men out of the imagination, or Riches of their own Knowledge, and of their learnedness of the Scriptures bring-foorth, institute, preach, and teach, is assuredly all false, and lies, seducing, & deceit full 
m H. N. in his 1. Exhort. cap. 16 sen. 17. page 43. b.  But the ungodded, or unilluminatded men (which are all the godly learned that abhor the heresies of H. N.) preach and teach that there shallbe a general judgement of all mankind, and a resurrection of the flesh.  
Therefore it is false, lies, seducing, and deceitful to preach, and teach so.  
If I should thus reason, perhaps they would say I press them too sore, and as it were violently wrest a confirmation from their books. Their own words therefore for me, shall confirm what I say.  
That they hold that the day of judgement is now, he that weigheth with judgement these few places out of their own works, will easily confess. I will recite but three of them, and that from sundry of their works, omitting a great many both in the first Exhortation 
n H.N. in his first Exhort. cap. 6. sent. 1, 2. 3. 5. cap. 7. sent. 42. ; in the Instruction of the upright faith 
o H. N in his Instruct. praef. Set. 1. 3, 5. Art. 8 sent. 35. Arti. 11. sent. 42. Exhort. after to those Art. sent. 1. ; in the Prophecy of the Spirit 
p H.N. in Prophecy of the spirit of love, cap. 14. Sent. 7. cap. 16. Sent. 6, 7, 8. Cha 19 sent. 14.  in the Proverbs 
q H.N. in his Proverbs Chap. 1. sent. 17. 18.  of H. N; and also in Elidad his exhortation 
r Elidad a fellow Elder with H.N. in his Exhort. sent. 33, 34 35. . Whereby it may be gathered that it is not a escape, but a doctrine advisedly taught of H.N. and his scholars.  
The first is this 
s H. N. in his evang Chap. 2. sent. 1. , Behold in this present day the 
* Isai 3. b. Mat. 24, d Mat. 25, d  glorious coming of our Lord jesus Christ, with the many thousands of his Saints, be cometh manifested: which hath set himself Now upon the seat of 
* Isai. 16, b.  his majesty for to judge in this same day which the Lord hath ordained, or appointed: the whole 
* Acts 17, d.  world with equity, and with faithfulness 
* Zacha. 8. ●.  and truth according to his righteousness.  
The words are plain enough, that Christ in this present day is come; and hath Now set himself upon the seat of his Majesty, for to judge in this same day the whole world. Yea, he is so come that he may even Now, not he only, but thousands of his Angels also sensibly be seen and perceived. Therefore doth he say, Behold, in this present day the glorious coming of our Saviour. Which some have seen, as that dreamer Vitelli for an ensample, believe him that list.  
For so himself doth say 
t Christopher Vitelli in his Libel against the Book entitled, The displaying of an horrible sect of gross, wicked Heretics, naming themselves the Family of love. : Moreover there was made manifest unto me, through the same service of Love, and the Lords minister H. N, the coming of Christ with his Saints, and his righteous judgement.  
The second place is this 
u H.N. in his documental sentences chap. 15. sent, 4. : This is the day which God 
* Acts. 17, e.  hath appointed for to judge in the same the compass of the earth with righteousness through his word, in whom he hath concluded his judgement.  
The third shallbe this 
x H.N. in his preface before the instruct. of the upright Faith, sent. 2. : For as much then, as that now in this same newest day 
* Matt. 24, 25. d Luke 17, c. 21.  the coming of jesus Christ as a Lord in his majesty from the right hand of God his Father appeareth 
* Act. 1, b. 2. 2. , and becometh manifested unto us, 
Thes. 1. b.  with full clearing of his heavenly illumination, according to the Scripture.  
In all which places he either saith Christ cometh in this present day; or, Now he is set in judgement to judge in this same day; or, this is the day which God hath appointed for to judge in the same the compass of the earth; 
What the Family of Love doth mean by the judgement, in this present day, or now executed.  or finally, Now in this same newest day the coming of jesus Christ, as a Lord in his majesty, etc. appeareth; all are in the time present. It willbe good therefore to examine what he meaneth by this present day; by Now, by this day; by this newest day. For therbie the head of this viper will notably peepe-out to the destruction of itself.  
For interpretation whereof, I will not allege the words of any adversary of theirs, but even their own judgement; yea the judgement of the whole Family, which is this 
y In the answer of the Family of love unto the notes of the Bishop of Rochecter, placed before the confut. of M. Wilkinson, leaf A, 4. line 34.  He (meaning H. N.) affirmeth this present time of the light of love, to be the day of the clear and righteous judgement of God: wherein God will restore all things to their right (to wit) bring or set the lie in his lying being to be condemned in the hellish cave, and the truth likewise in his right form or degree, to wit, to prevail, flourish, or bear sway over the unrighteousness for evermore, whereby that the will of God might be accomplished in earth as in heaven.  
In which words note with me, I beseech you, first, what they think the day of judgement to be; secondly, at the day of judgement what things be renewed; & thirdly, the end of his judgement.  
For the first, it is manifest that the day of judgement among them is nought else, 
1. Day of judgement what in the opinion of the Family of Love  but this time wherein the Light of Love, that is, their obscure and erroneous opinions are published. For so they do expressly say: He affirmeth this present time of the light of love to be the day of the clear, and righteous judgement of God. By which I gather, either that their doctrine is but newly upstart, and so afore this time that God had no Church; or if they grant, that it hath from time to time, and from hand to hand even from the beginning been delivered, that the day of judgement was always, which is impiety to be thought, and heresy to be spoke. Let them take which part they will, as one of them they must, they shall see how they run into many, and absurd opinions.  
If their doctrine hath been from the beginning, then hath the judgement been from the beginning. For when their doctrine peeped-foorth, the judgement appeared. But that the judgement hath been alway, I think they will not say.  
Therefore their doctrine is but new. And if it be but new, then is not the same, which the old patriarchs, Prophets, and Apostles preached, and believed; and whereby they were saved. And being not the same, it must of necessity lead unto damnation. And the teachers thereof are to be held accursed, according unto the commandment of the Apostle 
z Gal. 1, 8. .  
If they say the judgement of Christ hath been from the beginning, how is it that they say, Behold in this present day the glorious coming of our Lord jesus Christ, with the many thousands of his Angels becometh manifested, and not, The glorious coming of our Lord jesus Christ, etc. hath been manifested from the beginning? And yet were it shameful and vile heresy to say so. For what godly man ever was of that opinion? Or how by Scripture can there prove the same? Into which error they must needs fall, if they hold their doctrine hath been always; and the judgement to appear, that is, the glorious coming of our Lord jesus Christ, with many thousands of his Angels to appear to judge the world, when the light of the Love brake-out.  
But whether they think that their doctrine hath been always, which they can never prove; or whether they think that of late it sprang-up, which all the world doth know; they utterly deny a judgement to come, and say that now it is: which is a very detestable opinion.  
secondly, 
2. What shallbe renewed.  for the things to be renewed, mark their very words: They say, In this clear and righteous judgement God will restore all things to their right. That is, the head, and it seemeth goodly, but in the tail which followeth, great poison doth lurk. For do they say, That we shall all be changed, or, that this corruptible must put on incorruption, and this mortal immortality, as Saint Paul doth 
a 1. Cor. 15, 51. 53. ? or that the elements shall melt with heat, and the earth with the works that are therein shallbe burnt-up, as S. Peter doth 
b 2. Pet. 3, 10. ? or finally, that all things shallbe so renewed, that there shallbe a new heaven, and a new earth, as Saint john doth 
c Revel. 21, 1. ? No. Yet do they say, God will restore all things to their right.  
What do they mean then thereby? To wit, God will bring or set the lie in his lying being, to be condemned in the hellish cave, & the truth likewise in his right form or degree. Then to bring or set the lie in his lying being, to be condemned, etc. is to restore all things. A goodly reason no doubt. That which the Scripture speaketh of, they never mention; and that which the Scripture is against, they avouch. The Scripture saith, all things shallbe & it nameth what, as afore I said, 
52.  namely the bodies of all men, 
53.  be they alive or dead 
d 1. Cor. 15, 51. ; the elements 
e 2. Pet. 3, 10. ; heaven and earth 
f Revel. 21, 1. : but that the lie in his lying being should be restored, 
2. Pet. 3, 13.  I find no mention neither in the word of God, nor in the writings of godly men. And therefore in my judgement it is a great error to say so.  
And the rather I think it, because I never find that a restoring shallbe made of things either absolutely good, or absolutely evil: but of things indifferent. For neither can virtue be turned into vice, nor vice into virtue; truth cannot become falsehood, nor falsehood become truth. No, they cannot degenerate in any sort from their very natures. And therefore a restitution cannot be made of them, as though they had changed either into others nature. But man for that being left in his own hands to choose either good or evil, he left that good was and followed the contrary, he must be restored unto his first integrity: and the creatures which have served to the lust of man, they shallbe renewed.  
thirdly, and last of all, the end of the judgement which they feign, 
3. End of the judgement.  is, That the will of God may be accomplished in earth as in heaven. The grossness of the former mer points may palpably be perceived, and yet they will seem more blasphemously wicked, when the impiety of this last clause is discovered.  
These things come to pass, say the Family, That the will of God may be accomplished in earth, as in heaven. Whereby, as I now sit, me thinks they imagine very basely, and grossly of the event of this judgement. Saint Paul saith 
n 1. Cor. 15, 28. , When all things shallbe subdued unto him, (meaning Christ) then shall the son also himself be subject unto him, that did subdue all things under him, that God may be all in al. That God may be all in all is the event of this judgement, saith Paul: that the will of God may be accomplished in earth as in heaven, say the Family. Thus are the Scriptures, and the Family of Love clean contrary, not in this point only, but in the other points beside. For the Scripture saith, That in a moment in the twinkling of an eye 
o 1. Cor. 15, 52. , judgement shallbe: the Family make it either everlasting, or of long continuance, & say that Now it is. The scripture testifieth that all men, and other creatures shallbe restored: the Family restrain it unto the Lie in his lying being, and to the truth; of which there is no mention in the Scripture. The scripture maketh nothing capable of everlasting felicity, but the obedient servants and sons of God: the Family make virtue capable both of the same, & of damnation too; as though virtue could be contrary unto virtue, that is, Truth unto Righteousness, or Righteousness unto Truth. Finally the Scripture proveth the end of the judgement to be, that God may be all in all: the Family will have it, that the will of God may be accomplished in Earth, as in heaven, that is, that they may lead a life answerable unto the form which H.N. hath prescribed in this present world.  
For proof of which my words I could cite many places both out of the Prophecy of the spirit of Love 
p H. N in his prophesy of the spirit of Love Chap. 7, sent. 19 Chap, 19, sent. 12, 14. , and out of the proverbs of H. N. 
q H. N in his Proverbs Chap. 1. sent. 16, 17, 18. Chap. 4 sent. 9 10. etc. , and also out of the spiritual land of peace 
r H. N spiritual. terr. pacis cap. 44, sent. 9, 10, 11, 12. etc. , but for all hark what in his evangely he doth say 
s H. N. in his evangely Chap 35, sent. 8. . Behold now in This present day is the Scripture fulfilled 
1 Scripture in this day of Love fulfilled.  and according to the testimony of the Scripture, the raising up, & the resurrection of the Lords dead cometh also to pass 
2 Resurrection is come.  Presently in this same day through the appearing of the coming of Christ in his majesty 
3 Christ in his majesty appeareth. . Which resurrection of the dead, seeing that the same Is come unto us 
4 Resurrection come unto the Elders of love.  from God's grace, we do likewise this present day, to an evangely or ioieful message of the kingdom of God and Christ, publish in all the world, under the obedience of the Love, In which resurrection of the dead, GOD showeth unto us 
5 None but the il-luminate Elders know the fulfilling of the Scriptures.  that the time is Now fulfilled, that His dead, or the dead, which are fallen a sleep in the Lord 
6 They only do rise-up which are fallen a sleep in the Lord.  rise up in This day of his judgement 
7 Dead do arise in this day of judgement. , and appear 
8 Dead appear unto H.N. and to the Elders of the family of love, and that in glory.  unto us in godly glory, which shall from henceforth live in us 
9 The dead shall live in the Elders of the family. , everlastingly 
10 The dead shall live in the Elders everlastingly.  with Christ 
11 Dead shall live in the Elders everlastingly with Christ. , and reign 
12 The dead shall reign upon earth; or in this world enjoy absolute felicity.  upon earth.  
Were it my mind to stand upon this place of H. N. I could easily prove more cursed errors in the same than it containeth lines: but I hasten unto other matters, I allege it in this place only to show, that he teacheth happiness to be nought else, but a pretended righteousness in this present world, and that such as be risen-againe from the dead, and enjoy felicity, do live and reign upon earth.  
Then by their own words, if the judgement be come; if the dead be raned; if happiness be attained, they shall never be partakers of the fruits of the second resurrection, nor of those things which eye hath not seen, neither ear hath heard, nor heart conceived prepared for such as love God 
s 1. Cor. 2, 9 . For they are happy already in their own opinions, in mine they are of all men the most miserable; and that partly because they are altogether destitute both of faith, without which it is impossible to please God 
t Heb. 11, 6 , and also of Hope, without which they cannot be saved 
u Rom. 8, 24. . For Faith is the ground of things that are hoped for, and the evidence of things that are not seen 
I Heb. 11, 1. . Which things being once seen and attained, Faith ceaseth, and hope vanisheth-awaie. For how can a man hope for that which he seethe 
y Rom. 8, 24. 25. ? But if we hope for that we see not, we do with patience abide for it.  
They therefore being come unto the top of blessedness, have banished-awaie all Faith, Hope, and fear of God. Marvel then I will no more why they call themselves the family of Love; neither why they so highly commend Love, saying of those three virtues, Faith, Hope, and Love, the chiefest is Love 
z 1. Cor. 13, 12. ; neither why they will needs be called, not the household of Faith 
a Gal. 6, 10. , but the Family of Love, for I have them now. They are come, forsooth, unto the third form, and become capitanes in the school of Christ, they are past Faith, and Hope 
* yea and grace too. , and are come unto Love, which is the chiefest, whereby they are like Angels, what say I like Angels? They are Godded with God 
b H.N. in his first Exhort. ca 16. sent. 16. but more truly they are Diveled with the devil, as their own phrase is, though in another sense. Christopher Vitelli in his Libel, leaf D. 3, b. line 21. , or incorporated with God in all Love; and are consubstantiated or conformably united as one man of God in God 
c H.N. in the prophecy of the spirit of love. .  
Especialie I account them of all men the most miserable, 
Chap. 7, sent. 19  for that they take dross for gold, misery for happiness; this life for a blessed life; earth for heaven; yea they dream or dote rather that they see God, not through a glass darkly 
d 1. Cor. 13, 12. , but face to face; and know him not in part, but as they are known; and are in such à state wherein they laugh always, and never weep; live always, and never die; always rejoice, and never be sad; always merry, and never sorrowful, in pleasure alway, and never in pain. For that is the state of an happy life 
e Revel. 21, 4. . And yet who seethe not that they live wretchedly as sinners; and die like men, to speak no worser of the ends which commonly they have.  
Now, by what authority of scripture doth H. N. prove that the judgement is now (for that would be considered?) His principal places be taken out of the 24. and 25. of Matthew; the first and the 17. of the Acts; the 17. and the 21. of Luke; the 2. Thessal. 1; and the Epistle of Saint jude. In all which places mention is made of the utter destruction of the world, and of the second coming of our Saviour unto the general judgement: and prove as well that the day of judgement is come as that text, where it is said: 
f Mal. 3, a. 4, a.  Behold I send mine Angel or messenger, 
Math. 11, 17.  which shall prepare the way, 
Mark 1.  or make plain the path before Me, 
Luke 7.  set afore most of their Books, doth prove that H. N. is the messenger of Christ. Thus much against the Family of Love, and this one opinion of theirs, as wicked, as it is strange, and unheardof until these late years.   

CHAP. 7.  
Against the favourers of Hymeneus, and Philetus, who said that the resurrection is already past.  
AS had S. Paul in his time Hymeneus and Philetus: so have we in our time such as favour Hymeneus and Philetus, namely the Family of Love, who deny the judgement to come, and say the resurrection is past. Yet so I would not write of them, did not both Christopher Vitelli, and also H. N. himself avouch the same.  
For saith Vitelli, 
a C. Vitelli in his Libel leaf F. 1.  The Lord hath accomplished according to his promises through the spirit of Christ, 
b line 3.  in him (namely H.N.) all that he hath spoken through the mouth of his servants the Prophets. And, in this day are all Prophecies fulfilled, saith H.N. himself. 
b H. N in his evang. Chap. 36. sent. 13. .  
In which two places, although express mention be not made either of the judgement, or coming of Christ: yet in that they say, All Prophecies are fulfilled, and that the Lord hath accomplished all that he hath spoken through the mouth of his servants the Prophets, they do comprehend the judgement, and coming of Christ, so well as any thing else. 
20.  For the Prophets have foretold thereof. 
21.  As the Prophet Isaiah 
c Isai. 26, 19 ; the Prophet Ezekiel 
d Ezek. 37, 4. , the Prophet Daniel 
e Dan. 2, 44.  
Dan. 7, 13. , and others. 
5.  If therefore whatsoever the Lord hath spoken by his servants the Prophets, 
6.  be fulfilled; and the Lord hath foretold by his servants the Prophets of a general resurrection, 
14.  judgement and second coming of Christ: 
Dan. 12, 2.  Then is the resurrection, 
3.  judgement, and second coming of Christ, come and passed already, even by the very words of the arch-pillers of the Family.  
Yet would I not think that so wretchedly they do err, had I not read, that one of the Family gave-out that Christ was already come. For one of the Family, being asked before many witnesses, touching Christ his coming unto judgement, did answer plainly that he was already come 
f Answer unto the Libel of C. Vitelli, leaf l. 17, line 12. .  
Neither yet should I so conceive of them, did I not find, that not only H.N. himself was 
g H.N. in his evang. Chap. 1. H.N. in his 2. Epist. Chap. 2. sent. 1. , but also the Lords dead are already raised-againe 
h H. N. in his evang. Chap. 35. sem. 8. .  
Which opinion they would never standin, 
H. N. in his preface before his instruction of the upright Faith sent. 1.  or defend, if they did think any other resurrection to be, than only a rising from sin; a casting-of of the old man; and a putting-on of the new.  
But as Hymeneus and Philetus were deceived, for that they divided not the word of God aright 
i 2. Tim. 2, 15. : so the Family of Love do so perilously err, because they under stand not the word of God aright. For did they so, they would confess, and believe not a single, but a double; not a spiritual only, but a corporal resurrection also: whereof the one which is spiritual, must go before the other, that is corporal. Wherefore to avoid the error of the above mentioned, 
twofold resurrection.  we are to bear in mind that there is à twofold resurrection, of the dead; one spiritual, of the mind; the other corporal of the body.  
When I say there is à spiritual resurrection: 
Spiritual resurrection what.  I mean, not that the Soul or Spirit can die, and be raised upagaine. For the soul is immortal. But the spiritual resurrection is, when a man who was dead in sin, through the preaching of the Gospel, is reclaimed from the death of ungodliness, unto life, that is unto faith, and knowledge of Christ, whereby he is made a new creature. According as Irenaeus doth say 
k Irenaeus lib. 5. adversus haereses Vlentini. etc. , Agnitio Dei renovat hominem, that is, the knowledge of God maketh a newman.  
For, 
A double death, and a double resurrection.  as there is à double death, to wit à spiritual and à corporal: so is there á double resurrection. He is spiritually dead, though he seem healthful in body, who is a blasphemer, 
Spiritual death what.  a traitor, an adulterer, an usurer, a murderer etc. For he is as a dead man in the sight of God. Even as we count him, who either hath done some horrible fact worthy death against the laws of man, or else is condemned to die, but for a dead man: because he standeth at the mercy of the magistrate either to be saved, or castaway, as our phrase is.  
He therefore who by the preaching of the Gospel is sorry for his sins, 
Who spiritually risen.  and believeth that through the blood of Christ all his offences are washed, and wypt-awaie; and through the virtue of his faith, doth so fight against his wicked affections, that he is become a new man, that is, of a blasphemer, a continual praiser of God; of rebellions, obedient; of incontinent, pure and chaste; of an usurer, a free lender, yea à liberal giver; of a murderer, a careful preserver of men, etc. this man, I say, through the power of the holy Ghost is raised from the death of sin, 
Spiritual resurrection before the corporal.  and risen with Christ.  
Which spiritual resurrection, as evennowe I said, must go-before the corporal resurrection. For unless we arise spiritually by Faith unto newness of life, let us not look to rise-againe corporally unto eternal life. For our Saviour doth doth say 
l john. 5. 29. , They shall come-foorth that have done good unto the resurrection of life: but they that have done evil unto the resurrection of condemnation.  
So then, 
None arise corporally unto salvation, who have not risen spiritually from sin.  if any man desire to live eternaly in the sight of God, and to be a partaker of the felicity to come, let him first arise from sin; believe that his offences are pardoned through the death of Christ; and spend the time he hath in this world, godly, righteously, and soberly 
m Tit. 2, 12. , and assuredly he shallbe raised at the second resurrection unto eternal life 
n reve. 20, 6. .  
The corporal death is when as the soul doth forsake the body; 
Corporal death what.  and the body returneth unto dust, where out it was taken. Which body we Christians do believe 
o As appeareth by the Creed, Apostolical, Nicene, Athanasian. , shall rise-againe at the day of judgement. But the favourers of Hymeneus & Philetus will not be so persuaded to think. And therefore, because they understand not the Scriptures aright, they hold that there is only a spiritual resurrection. But the Scripture doth so well speak of a corporal, as of à spiritual.  
For, as it is written 
p Coloss. 2, 13. , ye which were dead in sins, and in the uncircumcision of your flesh, hath he quickened-together with him; which is the spiritual: so is it wtitten 
q 1. Cor. 15. 52. 53. , The dead shallbe raised-up incoruptible, and we shallbe changed. For this corruptible, must put on incorruption, & this mortal must put on immortality, which is the corporal resurrection. And as it is written 
r Coloss. 3, 1. , If ye be risen with Christ, seek those things which are above, which is the spiritual: So is it wtitten, 
s job. 19, 25.  I am sure that my redeemer liveth, & he shall stand the last on the earth. 
26.  And though after my skin worms destroy this body: yet shall I see God in my flesh. 
27.  Whom I myself shall see, and mine eyes shall behold, & none other for me, though my reins be consumed within me; which are the corporal. Which difference they mark not; and therefore they goe-astraie, and have made shipwreck as concerning faith 
t 1. Tim. 1, 19 .   

CHAP. 8.  
Against the Saturnians, Valentinians, and such like, who deny the resurrection of the flesh.  
AN hard thing it is to make flesh and blood believe, that there shallbe a resurrection of the flesh. Therefore have they who defended the affirmative part, had many adversaries. Much contradiction, saith Cyril 
a Cyril catech. 18. , yet but one truth. Grecians deny it; Samaritans believe it not; Heretics say it shall not be, And all of them to prove their vane opinions do bring either reason, as they think, or scripture.  
Their reasons are these. Man dieth, rotteth, & is eaten-up of worms; which worms also do perish: Seeing therefore the body so putrefieth, and perisheth, how can it rise-again? Many are drowned, and devoured of fishes, which fishes afterward perchance be taken, and eaten-up. How then shall the whole body arise? These and many more idle imaginations, which of purpose I overpass, they bring-foorth to prove the impossibility of the body's resurrection. Unto which. S. Cyril as in other places christianly 
b Cyril catech 4, and 14. ; so most divinely, in his 18. Catecheis doth answer to this effect:  
Thou which we believest not those things which are written concerning the resurrection, being carnally minded, look-upon earthly, and material things, and thou shalt see most notable examples of the resurrection. Behold the seed which is sown, how doth it spring-afresh, and flourish if it putrefy! if it putrefy not, it would never spring. Which seed is created for us, and our use, not for itself. Shall therefore that which is made for man, being even dead spring-afresh; and shall not man himself rise-againe when he is dead?  
Look somewhat higher upon the trees, consider them as they are in the winter season, and consider them as they are in Summer. In the winter they are dead without both leaves and fruit: in the Summer most goodly to behold either with green leaves, or goodly fruit, or with both. For God who knoweth thine hardness of heart, every year setteth a resurrection before thine eyes, that by things without soul, thou mightest belevee the resurrection of reasonable men which have souls.  
Look higher yet upon heaven, and thou shalt find a most evident proof of the resurrection. The Moon sometime is in the wain, and sometime at the full: sometime it is bright as day, and sometime red as blood. Which thing God doth, saith Cyril, that thou man consisting of blood, shouldest not doubt of the resurrection of the dead; and that thou shouldest believe that of thy self, which thou seest happen to the Moon in heaven. With many other both strong and Christian arguments doth Cyril in that foresaid place overthrow the foolish opinion of fleshly minded men, the which, either because I study to be brief, or for that I know these by me now alleged be sufficient to prevail with a man any whit reasonable, I omit: confuting their error, & concluding this point with an excellent place of Irenaeus, which is this 
c Irenaeus adversus haereses Valentini etc. lib. 5. .  
they therefore deny the power of God, and see not the truth, who look upon the weakness of the flesh, and consider not his power who raised it from the dead. For if he do not quicken that which is mortal, neither make that incorrupt which is corruptible, God is not almighty. But inasmuch as in all these things he is mighty, we should think-upon, and call into mind our beginning. For God took dust of the ground, and made man. And undoubtedly more hard, and incredible is it to make man, yea and à living and reasonable man too of bones, and sinews, and veins, and form which never was before; then to raise-againe that which sometime was being dissolved into earth, for those reasons above mentioned; yea, though it return unto that, whereof at the first he made him to be who was not, when he thought good: much more will he now, & that willingly restore them when sometime were into that life which he giveth. Hitherto Irenaeus. The principal place of scripture whereby they would prove that the body shall not rise-againe, is this 
d 1. Cor. 15, 50. : Flesh and blood cannot inherit the kingdom of God. Which place maketh no whit to their purpose. For the Apostle in that whole chapter whereout that text was taken, as no where else so forcibly, proveth the resurrection of the flesh. What therefore doth the Apostle mean by these words, Flesh and blood cannot inherit the kingdom of God? Is it that so many as are not regenerated by the holy Ghost, shall never be partakers of heavenly consolation? or equivalent with that of our Saviour 
e joh. 3, 36. , He that believeth not, shall not see life, but the wrath of God abideth upon him? yes undoubtedly. Of which judgement Irenaeus is, as appeareth in these his words 
f Irenaeus adversus haereses Valent. lib. 5. : The Apostle adhorting us unto the participation of the spirit, according to the reasons above mentioned, did say: Flesh and blood cannot inherit the kingdom of God. As if he should say: Be not deceived, for unless the word of God abide, & the Spirit of the Father be in you, vainly, as it falleth out, ye have spent the time, & so being blood and flesh, ye cannot inherit the kingdom of God. This to the end we should not refuse the engraffing of the spirit by following & favouring the flesh. And thou being, saith he 
g Rom. 11, 17.  a wild olive, wast graffed into the good olive, and made partaker of the fatness of the Olive. As therefore a wild Olive, if, being engraffed it continue as first it was, is cut-waie; but if it keep the engraffing, and change into the nature of a good olive, it beareth fruit as though it were planted in the paradise of a king: so men, if through faith they profit in godliness, & take the spirit of God, & prosper in bringing-out fruit of the same, they shallbe spiritual, & as it were planted in God's paradise. But if they refuse the spirit, and abide as they were at first, liking better of the flesh, than of the spirit; them rightly it is said of such, 
divers significations of the word flesh.  Flesh and blood shall not inherit the kingdom of God. Again, the more fully to answer them, I say the word Flesh, hath not always one signification in the holy scripture. Frr sometime it is properly taken, as the nature thereof doth import, for a mass & substance of flesh, as where Paul faith 
h 1. Cor. 15, 39 , All flesh is not the same flesh, but there is one flesh of men, & another of beasts & another of fishes, and another of birds. Sometime unproperly, both by the figure Synecdoche it is taken, sometime for man only, a where it is said 
i Gen. 6, 12. , All flesh had corrupted his way upon earth, meaning all men; sometime for every living creature, as in this sentence 
k Gen. 6, 13. , An end of all flesh is come before me: and also by the figure Metonymy it signifieth, first the state & condition of this life, as in these words of Paul 
l Gal, 2, 20. , In that I now live in the flesh; I live by the faith in the son of God; secondly, the outward show or appearance of things, that Christ meant when he said 
m john. 8, 15.  ye judge after the flesh; thirdly, & last of all, it signifieth the corruption of our nature, or what soever is in a man not regenerate; this meant both our Saviour in saying 
n john. 3, 6. , That which is borne of the flesh, is flesh, and Paul too 
o Rom. 8, 13. , If ye live after the flesh, ye shall die.  
Therefore Paul in saying, Flesh & blood cannot inherit the kingdom of God, meaneth that fleshly minded men, such as delight in the works of the flesh 
p Gal. 5, 19 20. etc. , as adultery, fornication, uncleanness, wantonness, idolatry, witchcraft, hatred, etc. shall not inherit the kingdom of God. Now had he meant the earthy or fleshy substance of man, as these heretics do dream, he should thereby have spoken▪ against that which he had not only so courageously maintained both at Athens in the street of Mars 
q Act. 17, 22. 23. etc. 31. 32. ; and at jerusalem in the counsel of the jews 
r Act. 23, 6. ; and at Caesarea, before Felix the governor 
s Act. 24, 14. 15. 16. : but also so learnedly by arguments taken from the resurrection of Christ 
t 1. Cor. 15, 12. 13. etc. ; from the end of our Baptism 
u 1. Cor. 15, 23. ; from absurdities which arise by the denial thereof 
x 1. Cor. 15, 13. 14. 32. ; from similitudes of things created 
y 1. Cor. 15, 36. 37. etc. ; from comparisons 
z 1. Cor. 15, 48. 49. , & from sundry other special places, proved and confirmed. But leave we these heretics.   

CHAP. 9  
That undoubtedly there shallbe a general judgement of all flesh.  
THus I have both showed their opinions, who either doubt-of, or deny the general judgement; and also confuted the arguments which they allege. I will now therefore proceed to prove the certainty of the judgement to come.  
And although in M. Scheltco à Ieu●ren his book, this matter hath notably been handled▪ yet, because I do know the godly cannot choose but receive great comfort & profit by hearing of them, I will unto his arguments add sundry others of no small importance to confirm our faith in this point.  
First therefore (to omit the testimonies of men; 
1. Proof from the testimony of the Prophets  be they Fathers, as they use to call them, or late writers) the Prophets have at large, & in many places foretold the same. As the Prophet Isaiah 
a Isai. 26. 19 , Thy dead men shall live; even with my body shall they rise. Awake and sing, ye that dwell in dust: for thy dew is at the dew of herbs, and the earth shall cast-out the dead. 
20.  Come, my people, enter thou into the chambers, and shut thy doors after thee; hide thy self for à very litlewhile, until the indignation pass over. 
21.  For lo, the Lord cometh out of his place to visit the iniquity of the inhabitants of the earth upon them: and the earth shall disclose her blood, & shall no more hide her slain. Also in the prophecy of Hosea it is thus written 
b Hos. 13, 14. : I will redeem them from the power of the grave: I will deliver them from death: O death, I will be thy death; O grave, I will be thy destruction; repentance is hid fro mine eyes. And again for all by the Prophet Daniel it is said 
c Dan. 12. 1. : And at that time shall Michaël stande-up, the great Prince, which standeth for the children of thy 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 shallbe delivered, every one that shallbe found written in the book. 
2.  And many of them that sleep in the dust of the earth shalawake, some to everlasting life, and some to shame and perpetual contempt. 
3.  And they that be wise, shall shine as the brightness of the firmament: and they that turn many unto righteousness, as the stars for ever and ever. I omit the places in job, in Ezekiel, in the 4. of Esdras, and many more. I say nothing also of the whole Book of wisdom, especially of the 3. and 5. chapters of the same, the which what are they but even a very Sermon concerning the last judgement of God; of the rewards of the godly and pains of the reprobate?  
secondly, 
2. From the testimony of Christ.  our Saviour Christ, who is truth itself 
d john. 14, 6. , doth avow the same. For in one place thus he saith 
e Matth. 12, 36 , I say unto you, that of every idle word that men shall speak, they shall give a count thereof at the last day: in another 
f Matth. 24, 30. , Then shall appear the sign of the Son of man in heaven; and then shall all the kindreds of the earth mourn, and they shall see the Son of man come in the clouds of heaven with power, 
31.  and great glory. And he shall send his Angels with a great sound of a trumpet, and they shall gather-together his elect, from the four winds, and from the one end of the heaven unto the other.  
thirdly, 
3. From the testimony of Angels.  the Angels of heaven do testify the same, when they said 
g Act. 1. 11. , Ye men of Galilee, why stand ye gazing into heaven? This jesus who is taken-up from you into heaven, shall so come, as ye have seen him go into heaven.  
fourthly, 
4. From the commandment of Christ.  Christ hath not only testified this matter himself, but beside enjoined the Apostles to preach the same in the ears of all men. For so Peter saith 
h Act. 10, 39 : We are witnesses of all things which he did both in the land of the jews, and in jerusalem, whom they slew hanging him on a tree. 
40.  Him God raised-up the third day, & caused that he was showed openly: 
41.  Not to all the people, but unto the witnesses chosen before of God, even to us which did eat and drink with him, 
42.  after he rose from the dead. And he commanded us to preach unto the people, and to testify, that it is he that is ordained of God à judge of quick and dead.  
fiftly, the testimonies of the Apostles do confirm this point. 
5. From the testimony of the Apostles.  For Paul, besides that he stood hereineven to the teeth of his adversaries, as in the end of the Chapier immediately going-before, I have declared, he proveth the same, though most effectually in the 15. chap. of his first epistle unto the Corinthians: 
Rom. 2, 3. 4. 5. etc.  yet very forcibly in divers other places. 
Rom. 14, 10.  As in the 2. and 14. Chapters unto the Romans; 
2. Cor. 5, 10.  & in the 5. Chapter of his latter epist. unto the Corinthians. Peter also he saith: The end of all things is at hand 
i 1. Pet. 4, 7. ; & that the wicked shall give accounts to him that is ready to judge quick and dead. Again, Their judgement is not far-off, saith he 
k 2. Pet. 2, 3. , & their damnation sleepeth not, etc. Furthermore the last Chapter of his 2. epistle is wholly in a manner to prove this article of christianity. Now seeing the Prophets, Christ himself, his Angels, & Apostles, who have not lied nor deluded men at any time before with vane prophecies, have foretold of a judge meant to come, the godly doubtless will build their faith upon their words, especially because they all have spoken thereof, moved thereunto by the spirit of God, who cannot lie. Which testimonies may bring much good unto all mankind. For first the godly herebie in all their troubles may receive great and unspeakable comfort, considering that their afflictions shall not alway endure, but that one day, when the Lord thinketh good, they shall be adorned with everlasting glory, and life, according to his promises. This made S. Paul to break into these words 
l Rom. 8, 18. : I account that the afflictions of this present time, are not worthy the glory, which shallbe showed unto us. secondly, the wicked hearing these prophecies of the Lord touching the last judgement, may be terrified from displeasing so gracious à God, who of his mercy hath revealed what shall betide the wicked and ungonlie, that they may with hearty sobs and sorrow repent.  
Last of all, both good and bad may herebie as in a glass behold how the world neither is governed by chance, nor shall endure everlastingly: but that, as the old world, the sins of men being come unto ripeness, was drowned with water: so the whole world, when iniquity hath gotten the upper hand, shall perish and be consumed with fire, they also, both good and bad I mean, aught herebie to learn so to set themselves in order by repentance, that when they shallbe summoned to appear at that general Assize, they may boldly stand in the presence of his glorious Majesty.  
But beside these testimonies which I have alleged, 
6. From the justice of God.  there be sundry other great arguments of the world's consummation. For, the present condition of men in this life is a manifest proof that this world cannot alway endure. For who are in more prosperity than the wicked; and who more afflicted than the godly in this life? Therefore of necessity there must be a judgement, where at both the ungodly are to be condemned for their wickedness, and the virtuous to receive rewards for their well-doing. For every good master to his power, will prefer his good servants; and every upright judge, will quite the innocent, and punish malefactors. Is this uprightness among mortal men, saith Cyril 
m Cyril. Catech. 18. , and shall not God the immortal king reward every man according to his works? He which otherwise thinketh, is in a wrong opinion. For, as it is in a certain Psalm 
n Psal. 5, 4. , God is not a God that loveth wickedness, neither shall evil dwell with him. 
5.  The foolish shall not stand in his sight: for he hateth all them that work iniquity. 
6.  He shall destroy them that speak lies. The Lord will abhor the bloody man, and deceitful. Wherefore seeing, though now & then some; yet all the wicked are not destroyed; there must be a judgement, at which all the ungodly shall perish from the face of the earth, and be damned. For the Lord neither can, because he is just; neither will, for that he is holy, suffer his servants, and holy ones alway to be afflicted, alway to be oppressed, to be kept in thraldom and bondage of the reprobate alway.  
Let the wicked then consider that a day will come when tribulation and anguish shallbe upon the soul of every man that doth evil 
o Rom. 2, 9 . And though either through policy, or friendship they escape the displeasure of man: yet that they cannot avoid the wrath of God. For idolaters, blasphemers, and all wicked persons God will judge, though man do not: because he is righteous.  
Further let them note, that though they suffer, and that deservedly in this world: yet if they die impenitent, the end of their life, is but the beginning of an everlasting death. For God is righteous, and will punish most severely, unless his wrath be turned-awaie by the tears of Christian repentance.  
Moreover man punisheth outward offences: but god outward and inward too. Man executeth correction for one, or a few: but God for all sins, which either the heart 
p Math. 5, 21. 22. etc. , mouth 
q Math. 12, 36. , or any member of the body hath committed 
r 2. Cor. 5, 10. , and that because he is righteous.  
Again, the end why this world was created, 
7. From the end of the worlds creation.  is an undoubted argument, that a judgement one day must come. For it was created only to serve for the use of the saints & sons of God, not of Atheists, & Epicures. A judgement therefore is to come, whereby the wicked must be castinto everlasting torments, that the godly, and none beside, may enjoy the creatures of almighty God. Hitherto maketh that of the Apostle 
s Rom. 8, 19 . For the fervent desire of the creature waiteth when the sons of God shallbe revealed, 
20.  because the creature is subject to vanity, not of it own will, but by reason of him, which hath subdued it under Hope. Because the creature also shallbe delivered 
21.  from the bondage of corruption into the glorious liberty of the sons of God. 
22.  For we know that every creature groaneth with us also, and traveleth in pain together unto this present. This Peter meaneth when he saith 
t 2. Pet. 3. 12. , by the coming of the day of God, the heavens being on fire shallbe dissolved, & the elements shall melt with heat. 
13.  But we look for new heavens, & a new earth, according to his promise, wherein dwelleth righteousness.  
Again, 
8. From the base estate of the god lie in this world.  the base estate of the saints in this world doth prove the same. For they are now humbled: therefore they shallbe exalted. for before glory goeth humility. So then, We are with Christ to suffer 
u Rom. 8, 17. , that with Christ we may be glorified. And the life of the saints is hid with Christ in god 
x Colos. 3, 3. . There remaineth then a manifestation, and a glorification of the godly. When Christ which is our life shall appear 
y Colos. 3, 4. , then shall ye also appear with him in glory. Now, saith john 
z 1. john 3, 2. , are we the sons of God, but yet it doth not appear what we shallbe: and we know that when he (which is Christ) shall appear, we shallbe like him. For we shall see him, as he is. In this world, we are saved by Hope 
a Rom. 8, 24. . Therefore the time must come when our Hope shall cease, and we shallbe saved in deed, and by the sentence of a righteous judge be pronounced the very sons of God, and heirs with Christ of that kingdom which hath been prepared for the elect even from the foundation of the world 
b Math. 25, 34. : where we shall see god face to face 
c 1. Cor. 13, 12. ; and know not in part, but as we are known.  
Moreover the very conscience of men is an evident argument of a judgement to come. 
9 From the testimony of man's conscience.  By this murderers, whoremongers, & wicked livers be pricked, & tormented. This made Cicero to say 
d Cicero Epist. ad Aitici● li. 11. : There can no evils be imagined, but I am troubled therewith, notwithstanding in respect of the grief of sin, which is greatest and eternal, they are all easy to brone. Therefore undoubtedly those torments of mind are tokens that God is the avenger of wickedness, and that a severe judgement shallbe pronounced against all the wicked.  
Furthermore, wars, famine, pestilence, affliction, 
10 From temporal punishments.  all temporal & corporal punishments in common weals; what are they but arguments of everlasting torments to come for sin and wickedness after the general judgement? Finally, 
11. From the curse appointed to the wicked for breaking the laws of God.  we are to believe that the laws of God were not given out in vane; but that God, as he requireth an exact performance of them: so if he find not the same, he will severely punish the transgressors, according as it is written 
e Deut. 27, 26. , Cursed be he that confirmeth not all the words of this Law, 
i Gal. 3, 10.  to do them. whereby it may be gathered them an universal judgement must come, wherein this curse shallbe executed upon the wicked, & the righteous received into the fellowship of the saints. And as that Moral Law of Moses was not given-out in vane: so neither hath God written the same in the mind of every man in vane. For so many as have sinned without the Law, (saith Paul) 
f Rom. 2, 12. , shall perish also without the Law: and so main as have sinned in the Law, shallbe judged by the Law (For when the Gertiles which have not the Law, 
14  do by nature the things contained in the Law, they having not the Law, are a Law unto themselves, 
15.  which show the effect of the Law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another, or excusing) At that day when God shall judge the secrets of men by jesus Christ, 
16.  according to my Gospel. In which words of Paul it is evident, that as the wicked shall perish for breaking of the Law of God, whether it be the written Law, or of Nature: so is the time expressed when destruction shall come upon the wicked, namely when God shall judge the secrets of men by jesus Christ. There shallbe therefore a general judgement.   

CHAP. 10.  
Whether God do judge this present world, or no.  
But one perhaps will say, yea, I thank God, I utterly detest all such as either doubt-of, or any way deny the general judgement to come; I believe it shall come, and I pray God it may come this week before the next. For doubtless we had need of a judgement, we have lacked justice a great while: too to long hath god neglected his servants, too to long hath he winked at the ungodly, and suffered his faithful children either with poverty, or with infamy, or with slavery, or with persecution, or with one cross or other to be afflicted: whereas the wicked, they do continue for riches, wealthy; for health, lusty; for authority, of countenance; every way at their heart's ease, flourishing, jocund, and happy.  
This I know many do think; and some, comparing the state of the godly in this world, and of the wicked together, will not let to say so much: not considering that by such words they utter out as dangerous, and damnable opinions, as any of them are which they do detest. Wherefore, albeit when I took this discourse in hand, I thought not to handle this question: yet, because I see both how it springeth of the premises, & is also very needful to be discussed in these wicked days, and the handling thereof beside will much confirm the minds of the weak, & advance the glory of almighty God, I will allege such proofs for the affirmative part, as no cause, I hope, shallbe left of doubting, whether GOD hath care of this servants, or do judge mankind in this world.  
Thou therefore who sayest, God hath no care of the godly in this world, 
divers reasons, and arguments, proving that God judgeth mankind.  answer I pray thee, is he their father? If thou sayest, No; thine words shall condemn thee. For thou sayest in thy daily prayer, O our Father. If thou sayest, Yea; then hath he a fatherly affection toward his children. For can a woman forget her child 
a Isai. 49, 15. , and not have compassion on the son of her womb? Though they should forget: yet will not God forget his children. God then doth not forget, nay he cannot but have a care of the godly, because they are his children. If therefore without great folly it cannot be said, that earthly fathers will neglect their children; without extreme foolishness thou canst not say, God neglecteth the godly: because he is their father.  
Again, is he their Lord? If thou sayest, No, why dost thou serve him? why dost thou fear him? why dost thou dread his displeasure? if thou sayest, yea; then doth he govern; and if he govern, he doth judge. For where a government is, there is also administration of justice. If therefore without great absurdity, it cannot be denied that he is a Lord; without foul absurdities thou canst not deny that he judgeth: because he is a Lord.  
If thou sayest, he is a Lord but in little, he doth not the office of a Lord, he executeth no justice: in saying so, thou bewrayest thy madness. For what realm; nay, what town; nay, what house; nay what one man can prosper without a governor? For an house without an inhabiter cometh quickly to decare; à ship without a master, goeth to work; and a body without a soul cannot live, and do well. So Lactantius 
b Lactant. de falsa Sap. ca 10. . Then if small things, in the judgement of the wise, must needs be governed; the whole world is governed: and if governed, then judged. For he that is à governor, is a judge. If therefore without mere madness it cannot be said that small things can continue without governors: it is extreme madness to say, God judgeth not the world: because he is governor of the same.  
He governeth the world, thou wilt say, but he judgeth not among men; for the innocent are oppressed of the wicked. But listen, can God, thinkest thou, judge the whole world, and yet not judge à part? Or will he govern things senseless, and lifeless, and neglect reasonable men?  
Again, if he be à judge, and yet do no justice, what dost thou make him, but a reckless, & careless person, one that setteth all at six and seven, not caring which end goeth-forward? which thing thou canst not conceive in thy mind, much less report, without great impudency; and assure thyself God will not hold thee guiltless for thinking so of him, who is only wise 
c 1. Tim. 1, 17. .  
Last of all, I advise thee, O man, take heed what thou sayest. for, if thou grant, as thou canst not deny, that God judgeth all men, and yet sayest the innocent are punished, or oppressed without just cause why, and the wicked cherished; then is he not a righteous judge; and if not righteous, than a tyrant; which is blasphemy be it either thought or spoken. Wherefore lay thine hand upon thy mouth.  
These are good reasons, thou confessest. If they be, they will persuade thee, be thou a reasonable man. Happily, thou lookest for scripture. Wouldst thou have it proved that God doth judge? God is the judge of the whole world 
d Gen. 18, 25. . He sitteth in his throne and judgeth right 
e Psal. 9, 4. . That God hath care of the godly? Behold the eye of the Lord is upon them that fear him, & upon them that trust in his mercy 
f Psal. 33, 18. . That he hath consideration too of the wicked? The face of the lord is against them that do evil, to cut-off their remembrance from the earth 
g Psal. 34, 16. . That he beholdeth the ways of all men? The Lord looketh down from heaven, and beholdeth all the children of men 
h Psal. 33, 14. 15. . From the habitation of his dwelling, he beholdeth all them that dwell in the earth, even, the evil & the good, & that in every place 
i Prou. 15, 3 .  
Thou seest therefore first, that God doth now judge, that thou mayst think all justice is not reserved until the time to come. secondly that God hath an eye upon the godly, that thou mayst note how he is chary over them. Thirdly, how his face is against them that do evil, that thou mayest understand, how his wrath is kindled a 'gainst the wicked. Last of all, how he beholdeth all men, that thou mayst know, how he neglecteth no man: and not giveout, that he winketh at the wicked. For he beholdeth, the good for their welfare, and the evil to their destruction. With whom look thou to have a part, who deniest that God beholdeth the ways of men. And not only know thou that God doth clearly behold thee, but acknowledge also that he will assuredly condemn thee. For seeing the face of the Lord is against them that do evil, to cut-off their remembrance from the earth: of the government of of God it must ensue, that thou who through infidelity deniest the countenance of God, must through destruction understand the wrath of the beholder, said Saluianus 
k Saluianus de gubernat. Dei. lib. 2. , and so do I.  
But the more to prevail, unto these reasons, and testimonies of scripture, I will annex most evident examples of the judgements of God. For, if we into the holy Bible, 
Examples of God his judgements in foretime.  we shall find the same to be even a glass as it were of God his judgements from time to time. For our first Parents Adam & Eva were expelled out of Paradise 
l Gen. 3, 23. , through the justice of God. The murder which Kain committed, was revenged 
Gen 4. 10. 11.  through the justice of God. The whole world was drowned 
n Gen. 7, 21. ; Babel overthrown 
o Gen. 11, 6. ; Sodom and Gomorh burned 
p Gen. 19, 23. 24, ; Pharaoh and all his host brought unto destruction 
q Exod. 14, 23. , through the justice of God. 
27. 28.  Again, that Noah and his household were preserved 
r Gen. 7, 23. ; Lot with his wife and daughters saved 
s Gen. 19 16. ; Moses and the Israëlites, delivered 
t Exod. 14, 21. 22. , it was through the same justice of God. 
Wisd. 10, 15. 16.  Again, that David in the the deflowering of his wife; ravishment of his daughter; rebellion of his sons; banishment from his kingdom; defection of his subjects; and in the odious death of his son Absolom was punished; what was it but the righteous judgement of God, for his sins committed against the commandments of the Lord?  
In all these examples, saith Saluianus 
u Saluianus de gubernas. Dei. lib 1. , what is there not? would you see à ruler? Lo, he both reformeth that which is presently a●isse & disposeth things to come. Would you see à severe judge? Lo, he punisheth malefactors. Would you see à just, yet a merciful judge? Lo, he spareth the innocent. Would you see yet a judge in all things? Lo, here is judgement. For he reproveth as a judge, and governeth as a judge. A judge pronounceth sentence, a judge condemneth the guilty, and a judge rewardeth the innocent. Again saith he 
x Saluianus de gubernat. Dei lib. 2. , And all these things, Why? Why? but that we should understand that as God hath judged and punished; so he will evermore. And therefore we read how even holy men were corrected afore time by the judgement of God, that we should know how God will judge us in this present world. Because God, as he liveth alway, so he judgeth alway; as his omnipotency lasteth ever, so his righteousness edndureth; and as he is eternal, so is his justice from age unto age.   

CHAP. 11.  
How God doth judge mankind in this present world.  
NOw God judgeth mankind in this present world three manner of ways; sometime by men, by himself sometime, and sometime both by himself, and by man too.  
By man diversly, as by ecclesiastical peesons; and by the civil magistrate: by the word and power of the one; and by the sword of the other. Therefore the word of the preachers is said to be the savour of death unto death to some 
a 2. Cor. 2. 16. , and the savour of life unto life to others; and that which officers of the Church do bind on earth, is said to be bound in heaven, & that which they lose on earth, is loosed in heaven 
b Luk. 18, 18. : and Magistrates for that cause are called the ordinance of God 
c Rom. 13. 1, 2. , and said to execute the judgements not of man, but of the Lord 
d 2. Cor. 19, 6. , and are named the ministers of God 
e Rom 13, 4. 6. , yea, Gods 
f Psal. 82. 1. 2.  too, not simply, but for that they sit in the room of God here upon earth.  
So that, when either the vengeance of God against obstinate sinners; or a gracious pardon unto the penitent, is pronounced: or thieves be hanged, witches burned, traitors quartered, malefactors punished; when the innocent are descended, right maintained, and justice duly executed according to the laws of God, it is the judgement of the Lord.  
I say, when justice is executed according to the laws of God. For all the judgements of men, in authority, though according to laws, are not the judgements of God. Because, many times both ecclesiastical persons, and that by law, condemn those whom God doth pardon; and absolve those whom God doth condemn: and temporal governors also allow that by their laws, which God abhorreth. So both thievery in Lacedemonia 
g Ex Heraclid. de politiis. ; public whoredom in Assyria 
h Osorius de gl●ria lib. 1. ; incest in Persia 
i Boëmius de moribus, & legibus gentium, lib. 2. , was: & common stews 
k Cor. Agrippa de Vanit. Scien. cap. 64. , yea and Sodomitry sometime of year at Rome 
l though Swetonius contra Hamiltonium Apostatam. p. 102. , and gross idolatry in all places where the Pope hath supreme power is maintained. And therefore magistrates judging according to such laws, are not the ministers of God, but of Satan; and execute the judgements of the devil, not of the Lord.  
When therefore be magistrates the ministers of God? or when do they execute his judgements? Surely when they judge according to God's laws. Which laws of his be either imprinted in the minds of all and every man, and are for that cause termed the laws of nature; or else written in the word of God, which is the scripture, and are called the Decalog or Ten-commandements. Whatsoever is by the authority enacted contrary to these laws, it is the law of Satan; & what is either grounded upon them, or done by them, God alloweth the same.  
And such good magistrates, and their laws the Lord so favoureth, that he commandeth them to be obeyed, as his own ordinance 
m Rom. 13, 1. 2. etc. , and that they may be duly put in execution, he revealeth heinous malefactors oftentimes; and those whom men by no policy can either get, or know, he by his omnipotency in his justice doth descry. Thus come thieves and murderers commonly, and traitors daily into the magistrates hand. And why? No doubt, because the Lord would have it known, that he is a righteous, and a most just avenger of enormous crimes, and that albeit by his almighty power, he can: yet through his wisdom he will have the civil magistrate to punish such, and that partly that others may be terrified by their punishment from following their example: but especially that notorious offenders may have notorious and deserved correction.  
Again, he judgeth by the civil Magistrates, when through strength of arms, and force of war, the innocent are defended against all enemies whatsoever, be they domestical or foreign usurpers of another's kingdom, or Tyrants in their own. And they who take such wars in hand, are said to fight the lords battle, as both joshua 
n Eccles. 46, 1. 2. etc. , David 
o 2. Sam. 17, 24 2. Sam. 18, 1. 2. etc. , Machabeus 
p 2. Macc. 15, 7 8. etc.  did, & praised be God our renowned Queen doth, both in defending her loyal subjects against all enemies; and in protecting the oppressed against usurpers.  
By himself the Lord also doth judge and that diversly. And though in all his works he be marvelous: yet most wonderful is he in those his judgements. For he judgeth secretly, and he judgeth openly; he judgeth particularly some, & he judgeth universally, all men by himself.  
By his secret judgement he stirreth-up the hearts of man against man many-times, 
secret judgements of God.  and again maketh some to be extraordinarily favoured. This do the godly note. And therefore when either they do find for love, enmity; for good will, hatred; for benefits, ingratitude, or get the friendship which they never looked for: the one they impute unto the righteous judgement of God for their neglecting his love, & requiting his friendship with unkindness, & his manifold good turns with unthankfulness; and for the other they cry with the Psalmist 
q Psal. 75, 6. , To come unto preferment is neither from the East, nor from the West, nor from the South, but God is the judge, 
7.  he maketh, low, and he maketh high. By this judgement the Lord both taketh away good magistrates sometimes; turneth the hearts of Princes; and changeth the state of Commonweals. For a true sentence is that of Cominaeus 
r Phil. Cominaeus commons. suor. lib. 6. ; God suffereth no wickedness to go unpunished, although sometime it be long ere he take vengeance. For so often as we see any notable alteration in mighty Princes, we ought certainly to persuade ourselves that it proceedeth from the justice of God. And by this judgement he succoureth, yea and preserveth his Church miraculously from destruction; and also punisheth the enemies of the same from time to time.  
secretly also the Lord doth judge, when he toucheth the mind of man with the feeling of sin and wickedness. And this judgement of God, if the holy spirit be not assistant, is unportable. For herebie divers have desperately finished their lines; as Kain, judas, and in our age Franciscus Spira. By this judgement divers which seem in many outward and worldly respects, as either for authority, or for their nobility, or for their places, or for their learning, or for their profession, or for their wealth, happy; yet are they by the testimony of their gnawing conscience, which accuseth them continually of heinous and manifold crimes, in a cursed state, and condition.  
Last of all, when the wilful despisers of God his mercies preached by the Gospel, and the malicious resisters, or pervertors of his word be delivered-up into reprobate minds, whereby there take darkness, for light, sour, for sweet; for truth, falsehood, wickedness, for holiness, superstition, for true religion, man's fantastical imaginations, for the very service of God: and follow, without remorse of conscience, or sense of wickedness, sin, and that with greediness, what is it but the secret, yet righteous judgements of the Lord 
s Rom. 1, 21. 22. 23. etc. ?  
secondarily, without the ministery of man God judgeth by himself openly to the sight of the world by divers means, 
Open judgements of God.  as by the fire sometime, by water sometime, by the earth sometime, etc. By which, and such like the Lord in his justice doth punish us in these days many times. So have we been by great fires, great inundations, great earthquakes, great plagues, corrected: yet very mercifully. For we are neither consumed of fire, as Sodom was 
t Gen. 19, 23. 24. , nor drowned of water, as the old world was 
u Gen. 11, 6. , nor swallowed-up of the earth, as Korah, Dathan, and Abiram were 
x Numb. 16, 31. 32. : and that, not because we are more innocent now in the sight of God, 
Psal. 106, 17.  than they were, nor God is, either less righteous, that he will not, or of less power, that he cannot punish so severely as ever he did: for both we are by so much more wicked thantheie were, as we contemn greater benefits than ever they enjoyed, and God also is as righteous for justice, and for his power as mighty, as ever he was. For he is the Lord and changeth not 
y Mal. 3, 6.  But of his infinite mercy he bringeth us not unto utter confusion, but punisheth us by little & little, because we should amend.  
thirdly, by himself God openly 
Examples of God his judgements upon particular men.  punisheth particular men, and that notoriously, that others may beware. Thus hath he punished longago both Herode Antipa, for his cruelty, and Herode Agrippa for his pride, and Cerinthus, and Arius cursed heretics, for their blasphemies, and the enemies of Narcissus for their perjury, and Hatto of Maguntia, for insatiable covetousness, and cruelty, and Dalburgius of Worms in Germany, for his lewd and unchaste conversation, and to omit a number more, Friar Bacon for his familiarity with Satan. For one of those Herodes he threw from high authority down to extreme beggary 
z Eccles. hist. cent. 1. lib. 2. cap. 3. p. 30. , the other was eaten-up of vermin 
a Act. 12, 23. , Cyrinthus was bruised into pieces with the fall of an house 
b Paulus ab Eitzen Eth. doct. li 2. ca 19 , the bowels of Arius gushed-out, and so horribly ended his days 
c Paulus ab Eitzen, ibidem. , one of Narcissus his enemies with fire, another with an odious sickness, & the third having lost his eyes with weeping perished miserably 
d Euseb. lib. 6. cap. 9 ; Hatto was pursued, yea at the length devoured of Mice and Rats 
e Eccles. hist. Cent. 10. ca 10. p. 590. ; Dalburgius going to naughty company in the night, fell into a cellar, and so took his death 
f Georg. Mayor Tom. 2. Homil. fol. 746. ; and Friar Bacon pined-awaie with hunger, having both a greedy desire to eat, and plenty of meat to feede-upon 
g Francis Cox in his brief treatise concerning the detestable wickedness of Magical sciences. .  
And of very late years, what notable, and how many examples of God his judgements against wickedness have we seen? What a death came Anne Auerie (a notable example of avarice) for her wilful perjury unto? How died widow Barnes, because she would have defrauded her own children of their portions of goods due unto them by Law? How desperately did father Lea finish his life, for bearing false witness to a matter? How died one Thomas Hil at Feuersam in Kent for murdering his own Mother? Did not the very excrements of Anne Auerie comeout of her mouth? Was she not strooken with such à sickness, and that suddenly, that neither her feet could move, nor her mouth speak, nor any member of hers in a manner do the duty it should? Died she not odiously in a stinking stable for her abominable covetousness and perjury? Fel not widow Barns out of an high window, and so broke her neck? Did not Father Lea dispatch himself with a rusty knife, and that two years after he had forsworn himself? And did not five small points strangle, in strange manner, Tho. Hil? Read the little treatise entitled, A view of examples; 
The Book was printed at Morges this year 1581. par Iean le Preux.  & if thou have the French tongue, read also the Book entitled, Des grands & redoutables iugemen & punitions de dieu aduenus au monde, etc. and there thou shalt see that punishments have been executed upon some one or other, for the violating of every commandment of the Lord. The which, and such like examples God he sendeth day by day, that men should know & consider, how that may happen unto every forsworn, blasphemous, & wicked person, which happeneth to any. Finally, God as he judgeth particularly some for some special sins: so he judgeth universally all men, when he taketh them out of this world by death. For the wages of sin is death 
h Rom. 6, 23. . Of which sith every man is guilty, no man escapeth the punishment of sin, which is death. For, it is the condition of all times 
i Eccles. 14, 17. , Thou shalt die the death: And it is appointed unto men, that they shall once die 
k Heb. 9, 27. , For so much as all men have sinned 
l Rom. 5, 12. .  
But the law of the spirit of life which is in Christ jesus, hath freed us 
m Rom. 8. 2.  from the law of sin and of death; why therefore do we die, and are not forthwith clothed with immortality? I answer with Bernard 
n Bern. serm. ad milites, Cap. 11. , It is that the truth of God may be fulfilled. For seeing God loveth mercy and truth, man is to die, because he prophesied that he should, & yet shall rise-againe, lest God seem to forget his mercy. So therefore death although it bear not dominion alway: yet notwithstanding it abideth for the truth of God's sake, or for a time in us: even as sin although it now reigneth not in our mortal bodies: yet are we not without the same.  
The third manner of God his judgements is both by himself, & by man too. As when he not only suffereth the Magistrate to punish the bodies, but also himself tormenteth the minds of malefactors by himself. Examples of which his justice I will recite two: one shallbe of a murderer executed at Vienna, named Paul; the other of Muntzer the traitor put to death in Germany. 
Paul the murderer.  For Paul, having not only rob his own master of that money which with great pains and toil he had gathered for the relief of him and his in necessity: but also murdered, to make his way sure, first his fellow workman, than a maid servant, than his master, next his mistress, and last of all a poor young infant à maiden child, and being miraculously by God himself apprehended at Ratisbone à city distant from Vienna 50 German miles, delivered into the hands of the magistrate, by them conveyed to the place where that horrible fact was perpetrated, and there, according to the laws of that country, adjudged unto a most bitter death, amid his pains, which were most grievous to flesh and blood, he openly confessed that all his bodily torments did not so much afflict his flesh, as the last words of the poor infant and innocent, whom among the rest he had murdered, did torment his mind. For when he came with bloody hands to kill her, the sweet babe entreated him earnestly to save her, promising the best things which she had for a recompense of his mercy, in these words: O Paul, good Paul, do not thou kill me, and thou shalt have all my poppets whensoever thou wilt. Those words from the time he had murdered her, were as corosies at his heart; and at his death as the pains of hell to his soul: so testifieth a good, and a godly wtiter 
o D. G. Maior Tom. 6. Hom. fol. 509. b. .  
Muntzer also, 
Muntzer the Traitor; Father of the Anabapstes.  being ready to be put unto death for raising the poor Countrymen in Germany against their liege Lords, and governors, was so vexed in mind, that such as stood by him, when he was to be executed, might sensibly hear his heart to pant, shake, and beate-againe. so did God for his part show his judgement upon him for his wickedness; as witnesseth D. George Maior 
p D. G. Maior Tom. 7. fol. 612, b. .   

CHAP. 12.  
Whether all the wicked are punished in this world; and why they are suffered in the opinion of man to flourish.  
IF God then so favour justice, some will say, he should judge and punish all the wicked in this world.  
He should in deed, 
No wicked man but hath his punishment.  and he doth. For there is not a wicked man upon the earth, whom God in his justice one way or other; either by his Magistrates, or by himself; either by his secret, or by his open judgements; either by an accusing conscience, or by casting him of into a reprobate mind; either by sickness, or by poverty; by adversity, or by prosperity, doth not punish. But it may be objected, to have a guilty conscience, is an heavy cross; and to be utterly forsaken of the Lord, and possessed of Satan, is of all the sorest plague, which can fal-upon man in this world; adversity also is a grievous punishment, but that prosperity can be a cross, that is a Paradox in the opinion of the world. I grant it is so. For so they have always thought. Therefore the Romans with Cicero; the enemies of job, & the adversaries of Paul in their own eyes were; & the Turks as they think themselves are happy. And why? The Romans had all the world as it were in subjection, job his enemies lived at their hearts ease, Paul his adversaries were not touched with adversity, as they thought, the Turks do flourish. Whereas contrariwise the jews with Cicero, job even of his friends, Paul of the barbarous people, Christians of the Turks, are judged accursed.  
But why? The nation of the jews are vanquished, are carried from their native country; are detained in captivity, said Cicero 
a Cicero Orat. pro L. Flacco. . job was in misery; And who ever perished being an innocent? or when were the godly destroyed? said the feigned friends of job 
b job. 4, 7. . Paul had a viper upon his hand; Therefore he is a murderer, and though he have escaped the sea, yet vengeance will not suffer him to live, said barbarous people 
c Acts 28, 4. . Christians are but few for number, and for power nothing so mighty as they have been; they endure much affliction and troubles in respect of others; therefore they are not the sons of God, saith Mahomet 
d Azoara 12. .  
These are the rash, and sinister opinions of the world. When god sendeth prosperity he loveth; but when adversity doth come, he hateth. But the godly are of an other mind. For albeit when such as fear God enjoy prosperity, they think it an argument of his favour: yet when the wicked have the same, in their judgement, it is a token of his displeasure. Therefore Augustine in a certain place doth say, The men of this world are unhappily happy, that is, in their wealth they are poor; in their health, sick; and in their felicity, they are accursed. For when the Lord seemeth not to be angry at all with the wicked, he is most displeased. So Bernard 
e Bern. super Cantic serm. 41 , when God is not angry, as men think, he is most angry. And this may appear to be true both in the Romans, in respect of the jews; in job his friends, as they were called, in respect of job; in the barbarous people in respect of Paul; and in the Turks at this day in respect of Christians. For who were out of God his favour more than the Romans; than jobs friends; than Paul his adversaries: and who more miserable in deed than the Turks, notwithstanding their prosperity? And such is the state of the wicked at all times.  
Then why doth the Lord suffer the wicked in the sight of men to flourish? 
Why the wicked do flourish.  and why doth he not in justice confound them speedily, and utterly?  
Sundry reasons may be given hereof. For either of his wisdom he thinketh it no due time as yet to punish them; or of his mercy he spareth them, because they should repent; or in his justice he hath quite forsaken them. In his wisdom he spared Sodom, until the sins thereof were exceeding ripe, and cried-up to heaven for vengeance 
f Gen. 18, 21. : in his mercy he spared the old world an hundred & twenty years, that they might amend g: in his justice oftentimes he spareth the wicked in this present world, because he hath given them over into reprobate minds, and reserved them for ever-during torments in the life to come. So do good Physicians suffer such to have their wills without gainsaying them, who are past recovery. But, as they who are so desperately sick in body, are nigh unto death: so they whom God for saketh, and leaveth to their own hists, are nigh unto damnation. And as calves the fatter they be, the nigher they are to be killed; and as trees the bigger there are, & the more unfruitful, the nighter to be hewen-downe: so the prosperity of the ungodly, is an undoubted argument of their destruction at hand. Which punishment of their shall then by so much be the more grievous & intolerable, by how much the time was great before the Lord executed his judgement. Phatao is a notable example hereof. For he was long spared, but at the length overwhelmed in the red sea 
h Exod. 14, 21. 22. . So is Balthasar, 
Psal. 78, 13.  who in the mids of 
Wisd. 15, 19  his jollity came to destruction 
i Dan. 5, 29. 30. . But they which are best known, and most of all to be noted, are Sodom and the old world, the one whereof was utterly consumed with fire 
k Gen. 19, 24. 25. , the other drowned with water 
l Gen. 7, 17. 18. etc. : both special examples of the sudden, and utter damnation of the ungodly.   

CAP. 13.  
Causes why the godly do endure such misery, and troubles in this world.  
furthermore, it may be demanded,  
Why such as fear God of all others most zealously, and favour religion best, suffer such misery, and affliction in this present world, as they do?  
I answer: one cause is in themselves, through their zeal of godliness, they choose it: another in Satan their enemy, through his malice against them, he seeketh it: à third in God, who partly of his wisdom, and of his justice partly, doth send it.  
For, to speak severally of these causes somewhat, doubtless the godly endure affliction oftentimes, when would they but assent unto sin, or consent unto the wicked, they might flourish in all outward happiness, and worldly, as they call it, felicity. But, for that they have the fear of God always before their eyes, and thinke-upon the valor-both of religion, & virtue, they choose rather to be afflicted for righteousness sake, then either for wickedness to be advanced, or that the glory of their profession should be blemished. Herebie many endure displeasure, which might have favour; many suffer poverty, which might be rich; many be obscure, which might be of countenance; and many are in great adversity, that might do well in the world. So Michaiah for speaking the truth faithfully without flattery 
a 2. King. 12, 26 27. ; Daniel for serving the true God zealously with out hypocrisy 
b Dan. 6, 16. 17. etc. ; old Eleazar for observing the holy Laws of his God religiously 
c 2 Macc. 6, 28. ; joseph for his loyalty to his master ward 
d Gen 39 12. 20. , and such like both were punished, and are daily afflicted.  
Of which their invincible courages manifold commodities do arise. For, first in so doing albeit they lack outward comfort of the world: yet they have the inward joy of a good conscience, which, as Solomon saith 
e Prou. 15, 15. , is a continual feast.  
secondly, they give testimony unto the world, how they favour Christianity & religion; not of hypocrisy, or in worldly respects, but of pure zeal: and that they regard those words of our Saviour 
f Mat. 10, 32. , 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, 
33.  him will I also deny before my father which is in heaven: 
37.  Again, He that loveth father and mother more than me, is not worthy of me. 
38.  And he that loveth son or daughter more than me, is not worthy of me. And he that taketh not his cross, and followeth me, is not worthy of me. He that will save his life shall lose it; 
39  and he that loseth it for my sake, shall save it.  
thirdly many-times thereby they win such as are without, & make them to glorify God, & to forsake either their naughty life, if they have been sinners; or their idols and errors, if they have been superstitious.  
And last of all they both encourage the weak, and confirm the strong in good motions, by their examples.  
Again, considering how it is impossible to please God, and in the world to flourish too; and that such things as delight the body, are extreme enemies to the soul, they voluntarily abandon all occasions that may withdraw them from God, or quench the zeal of virtue within them. Whereof it is that they do, yea it cannot be but they must suffer many troubles, as Lactantius noteth 
g Lactant. de divino praemio. cap. 5. . For, it is very hard to be holy in this world, and happy too. Therefore they do choose and willingly for wealth, poverty; for pleasure, pain; for a flourishing state, affliction: and though they do neither with Democritus, pluck-out their eyes 
h Cicero lib. de finibus. ; nor with Spurina, deface their faces 
i Valer. Mar. lib. 4, Cap. 5. , nor with the Monches live by themselves; nor with the superstitious jesuits whip their own corpses: yet with Saint Paul 
k 1 Cor. 9, 27. , they beat down their bodies, that their flesh prevail not over the spirit.  
Furthermore, insomuch as the devil is for power mighty, in that he is a Prince 
l john. 14, 30. john. 16, 11. ; and his hatred is deadly, because there is enmity between his seed and the godly 
m Gen. 3, 15. ; and his cruelty unsatiable, being a dracon 
n Revel 20, 2. ; and his subtleties manifold, because he is a serpent 
o Ruel. 12, 9 Revel. 20, 2, : marvel it is not, though the saints of God in this world, wherein they are but strangers 
p Heb. 11, 13. 14. Heb. 13, 14. , enjoy neither such ease, nor such honour, nor such prosperity, as the wicked do.  
Notwithstanding whatsoever the devil doth against them, 
Power of Satan what.  it is because God doth either send him, or suffer him. And therefore although his hatred, be mortal; his cruelty, extreme; and his subtleties, past findingout: yet can he do nothing to hurt the godly, without God permit. So that his will is nought, but his power is good. For his wicked will is of himself: but he hath no power, but from God. Which power notwithstanding the Lord always doth moderate, that of his malice he cannot afflict, more than the will of God is, he should. This maketh the godly neither to fear the power, nor to set a rush by Satan for all his malice. Because he can do nothing but by sufferance.  
God also himself doth bring the godly into troubles, and that as afore I said, partly of his wisdom, and partly of his justice. In his wisdom he doth correct them for divers ends. First to try whether they are such indeed as they would seem to be. For many do both think themselves, and are thought also, to be valiant Christians, who in the time of tentation are but very cowards. And therefore, as when war is hot, men are proved, whether they have hearts or no: So affliction showeth who is the faithful Christian. For God proveth them, and findeth them meet for himself 
q Wisd. 3, 5. . He trieth them as gold in the furnace, 
6.  & receiveth them as a perfect fruit offering. He hideth himself oftentimes, and turneth-awaie his face, but not in wrath: It is to try, not to destroy them 
r Bern. serm. in 〈◊〉 Mari●. . Yet trieth he not Christians the better to know them himself. For he both knew them before they were fashioned in the womb 
s Psal. 139, 15. 16. ; and continnalie beholdeth the secrets of man's heart 
t 1. Sam. 16, 7. Psal. 7, 9 Act. 15, 8. . But that both they themselves, & others also should see what they are.  
secondly, to bring them into his fear. Because in prosperity even the righteous oftentimes forget the Lord: but in adversity they remember him. For as the stars do shine in the night, but in the day time are not seen: so the virtues of men which in prosperity appear not, in adversity are most glorious to behold. And then they see both the frailty of their own nature, and they acknowledge it; and the unspeakable mercy of God, and they commend it; and the general misery of mankind, and they bewail the same. This made the Prophet to say 
u Psal. 77, 2. 3. , In the day of my trouble I sought the Lord; my sore ran, and ceased not in the night: my soul refused comfort. I did think upon God, and was troubled: I prayed, and my spirit was full of anguish. Again 
x Isa. 26. 16. , Lord, in trouble they have visited thee: they powred-out a prayer when thy chastening was upon them. And again 
y Psal. 119, 67. , Before I was afflicted, I went astray, but now I keep thy word. 
71.  It is good for me that I have been afflicted, that I may learn thy statutes.  
Thirdly, that they may be like unto Christ; and that partly because he is their eldest brother. Now no reason is it, that the younger brethren should have greater pre-eminence than the eldest, so long as he is good. But Christ their eldest and good brother suffered, and so entered into his glory 
z Luke. 24, 26. , wherefore the younger, and wicked of necessity must look for troubles. For otherwise they are neither the sons of God, nor the heirs annexed with Christ 
a Rom. 8. 17. . Partly for that he is their master. But he was persecutde, and hated 
b john. 15, 20. . Therefore they are to look for persecution and hearted. For the servant is not greater than his master: 
19  but a great praise is it for servants rightly to follow the steps of their Lords. It sufficeth the disciple to be as his master; and for the servant to be as his Lord. And partly, because they are commanded to follow his steps. For so saith Peter 
c 1. Pet. 2, 21. , Here unto ye are called. For Christ also suffered for us, leaving us an ensample that we should follow his steps. And Paul 
d 2. Tim. 2, 11 12. , If we be dead with him, we also shall live with him. If we suffer with him, we shall also reign with him. As who should say, If we die not, as he did, we shall not live with him; and if we suffer not after his ensample temporal affliction, we shall not reign with him in eternal felicity.  
fourthly, that both themselves should be assured, and others know how they are not of the world. For God hath chosen them out of the world. And therefore they are hated 
e john. 15, 19 . For which cause the doctrine of the Gospel is called the word of the cross; and the proverb is, Crux comes Euangelii, The cross accompanieth the Gospel, because the world doth persecute the professors of the same: not for any evil which they do, but for that they reprove the works of darkness which thing the world cannot abide. And therefore they persecuted the Prophets, Apostles, and Saints of GOD from time to time. Then seeing they protest the same truth, let them prepare themselves unto the like patience, For we must through many afflictions enter into the kingdom of God 
f Act. 14, 22 . And all that will live godly in Christ jesus shall suffer persecution 
g 2. Tim. 3, 12. .  
fiftly, to put them in mind what they are; and whither they tend. For in this world they are pilgrims, and strangers 
h Heb. 11, 13. 14. ; their country is heaven 
i Heb. 133, 14. . Which country they would little covet-after, enjoyed they prosperity according unto their hearts desire. O death, saith Ecclesiasticus 
k Eccl. 41, 1. , how bitter is the remembrance of thee to a man that liveth at rest in his possessions; unto the man that hath nothing to vex him, and that hath prosperity in all things; yea unto him that is able to receive meat▪ O death, 
2.  how acceptable is thy remembrance unto the needful, and unto him whose strength faileth, and that is now in the last age, and is vexed with all things, and to him that dispaireth, and hath lost patience! Therefore the Lord knowing this, doth in his wisdom cross, & afflict his servants on all sides, that they may be out of love both with the world, and with the things in the world 
l 1. john. 2, 15. , and desire as Paul did to be loosed, and to be with Christ 
m Phil. 1. 23. .  
sixtly, that it may appear how the godly do favour Christianity and religion not for temporal profit, or preferment; not for glory and praise of men, or in any worldly respect, but principally of mere zeal and duty to Godward.  
seventhly, that their deliverance, which in the judgement of man could never come to pass, may assure the consciences of them, and others too, of God his continual providence, and presence with his servants. So doubtless the miraculous deliverance both of joseph out of his troubles; of the Israëlites, out of Egypt; of David, out of the hands of Saul; of the three young men, out of the consuming fire; and of the godly from time to time, out of the cruel paws of ravening wolves, tyrants and oppressors, doth not a little strengthen the minds of all the godly in their miseries; and confirm their faith touching the continual presence of God with his servants at all seasons.  
eightly, to show that intolerable shallbe the pains of the reprobate. For, if God so afflict his Children; how will he torment his enemies! If he spare not the righteous! how will he punish the reprobate. If judgement begin at the godly; what shall the end be of them which obey not the Gospel 
n 1. Pet. 4, 17. ! If the righteous scarcely be saved; where shall the ungodly & the sinner appear! If he do so to the green wood; 
18.  what shallbe done to the dry 
o Luke. 23, 31. ! And if he plague them which call-upon his Name, how will he afflict such as fear him not 
p jer. 25, 29. !  
Last of all, that the righteous may attain the rewards which are promised to the miserable of this world; according both unto these words of Christ 
q Math. 5, 10. , Blessed are they which suffer persecution for righteousness sake, and these also of Paul 
r 2. Cor. 4, 17. , Our light affliction, which is but for a moment, causeth unto us à far most excellent, and an eternal weight of glory.   

CHAP. 14.  
That God in his justice doth punish his servants for their sins.  
IN his justice God also doth punish even his saints for their offences. Because they are guilty not only of original, but of actual also; not only of secret, but of known sins beside. Of original, because They are borne in iniquity, conceived in sin 
a Psal. 51, 5. ; and their hearts, are evil even from their youth 
b Gen. 8, 21. Gen. 6, 5. : of actual, For who can say, Mine heart is clean 
c Pro. 20, 9 , I am clean from sin? There is no man that sinneth not 
d 1. King. 8, 46. 2. Chro. 6, 36. Eccl. 7, 22. : of secret, for, If thou o Lord, straightly markest iniquities, o Lord, who shall stand 
e Psal. 130, 3. ? If I would justify myself, mine own mouth shall condemn me; If I would be perfect, he shall judge me wicked 
f job. 9, 20. ; yea my clothes shall judge me filthy: 
31.  and of known, for, I know mine iniquities 
g Psal. 51, 3. , and my sin is ever before me; Again, In many things we sin all 
h jam. 3, 2 . Seeing then so many ways the godly are guilty of sin, what marvel though God as a righteous judge, doth severely in his justice pinish them for the same!  
In this their affliction the godly have 
Cogitations of the godly in their troubles  continual consideration both of themselves and their misery; and of God and his mercy. In themselves they compare their sins, and their misery together; and by the greatness of their affliction they gather, what an ugly, filthy, and abominable monster sin is. They consider that by their sins they have offended not man but God, who is sovereignly, and infinitely righteous: and that impossible it were for them to be saved, except some extraordinary pardon did come. At the remembrance where of they do even tremble & quake-againe.  
As David did when he said; 
1. Psal. 38, 2. 3. 4,  Thine arrows have light upon me, and thine hand lieth upon me. There is nothing sound in my flesh, because of thine anger; neither is there rest in my bones because of my sin. For mine iniquities are gon-over mine head, 
5.  and as a weighty burden they are too heavy for me. My wounds putrefy and corrupt 
6.  because of my foolishness. I am bowed & crooked very sore: I go mourning all the 
7. 8.  day. For my reins are full of burning; and there is nothing sound in my flesh. I am weakened 
9  and sore broken, I do roar for the very grief of mine heart. And afterward, 
10.  Mine heart panteth, my strength faileth, and the light of mine eyes, even they are not mine own.  
By which words the affections, & sorrows of those men who truly do repent and weigh their wickedness in equal balance, are described. For they conceive of their sins, not as the hypocrites do, according to their own opinions, & fleshly imaginations; but they place before their eyes, first the majesty of his person whom they have offended, namely God: then the filthiness and abomination of sin in itself: and last of all the punishment which they deserve for sinning by the sentence of the Law: and according to the majesty of God which is most sacred; to the nature of sin, which is most abominable; and to the torments that they deserved, which are endless, & intolerable, they do think of their offences.  
In God they note justice and mercy. 
The great mercy of God in punishing sinful man.  For of his righteous iudgemement it is that they are punished, & of his mercy, that they perish not utterly. And although they are scourged sometimes gently, & sometime sharply: yet always favourably. For when he is angry he showeth mercy 
k Tob. 13, 2. , and in the time of trouble forgiveth the sins of them which call upon him. Therefore, 
18.  blessed are they whom God correcteth 
l job. 5, 17. . For though he woundeth them, 
19  yet he healeth them: though he smiteth them, yet he maketh whole again: though he sendeth troubles, yet at length he delivereth: though he doth afflict 
m 2. Cor. 4, 8. 9 , yet he forsaketh not; and though he casteth down, yet he raiseth-up again. For he tempereth his justice with mercy unto the preservation of his servants.  
But how come they by such mercy? Even through the obedience of jesus Christ. For he was wounded for our offences 
n Isa. 53, 5. ; and made a curse for us 
o Gal. 3, 13. , so that by his stripes we are healed 
p Isa. 53, 5. , & delivered though not from worldly punishment, yet from the guilt of sin; whereby we appear boldly before God, being justified through his obedience, & and made clean by his blood.  
These things when the godly do thinke-upon, as seldom they are quite out of their minds, they do magnify the goodness of God exceedingly, partly for punishing them, which is an argument to their consciences, not only that they are his children (for they who are without correction, are bastards, and not sons 
q Heb, 12, 8. ) but also that he loveth them entirely (because, 
10.  whom the Lord loveth he chasteneth 
r Heb. 12, 6. , and correcteth them for their profit, 
11.  that they may be partakers of his holiness, and bring-forth the quiet fruit of righteousness: Partly for punishing them in this world, and not in the world to come; with lenity, not in his fury; as his children, not as servants; and as elect, not as castaways.  
But especially they praise him for their reconcilement unto God the Father 
* Col. 1, 21.  by the precious blood of the immaculate lamb jesus Christ 
f 1. Pet. 1, 19 : whereby they bebeleeve that none afflictions can hurt them. And therefore they rejoice 
t Rom. 5. 3. , knowing that tribulation bringeth forth patience, and patience, experience, and experience, hope; 
4.  and hope maketh not ashamed, but boldly to endure all manner troubles; 
5.  and earnestly to desire not only a quite deliverance from sin, but also that quiet state, where shallbe no more death, neither sorrow, neither crying, neither pain 
u Revel. 21, 4. .   

CHAP. 15.  
Against a vane opinion that the Saints, yea in this world, have no sin.  
NOtwithstanding this being so apparent, that it cannot be doubted of; & so true, that the Scripture doth confirm what so ever hath been written: yet some fantastical heads will not let to say, yea and to publish also, that the Saints are without all manner sin, or do not sin at al.  
Whose words if they be true, then doth God against all justice in punishing them so severely, and that without ceasing, who deserve not the same, being pure from all contagion of wickedness. For this necessarily must be inferred upon their words, although happily they do not mark so much. To prove their opinion they bring divers, as they think, substantial arguments; of which I will recite, though not all, yet the strongest, that such as either be assaulted by their Sophisms; or shall hear their arguments, may the more easily both dissolve, and abhor them.  
They say therefore by an argument à division:  
The Saints are without both original & actual sins: 
The Antecedent.   
Ergo they have no sin. 
The Consequent   
For confirmation of their false antecedent, they first labour to prove that they are without original sin, and that by this argument.  
That sin which is forgiven, remaineth not. 
The Mayor.  But Baptism is a seal to assure the consciences of the faithful, 
The Minor.  that original sin is forgiven:  
Therefore it remaineth not. 
The Conclusion.  And if it doth not remane, then are the Saints without original sin.  
The Mayor is untrue. For original, 
Answer.  yea all sins are forgiven through the obedience of Christ. For he being just, did suffer for the unjust 
a Rom. 5, 6. 7. etc. 1. Pet. 3. 18. ; and hath taken-awaie the sins of the world 
b john 1, 29. ; so that by his stripes they are healed 
c Isai. 53. 5. , and sanctified by his blood 
d 1. Cor. 6, 11. Ephes. 2, 13. . Yet remaineth, though there reigneth not, much wickedness yea in the godly, as both concupiscence of the heart, and other sins. Which sins (although they remane in them) are not to their hurt, because they believe in him that justifieth the ungodly 
e Rom. 4, 5. . For, their faith is counted for righteousness; and they are in God his sight, pure, holy, and faultless. Whereof it is that They are pronounced Blessed, not which are without sins, but whose iniquities are forgiven 
f Rom. 4, 7. ; not they which are pure from all wickedness, but whose sins are covered.  
secondly, to prove that they are without actual sin, thus they reason:  
Where there is no condemnation, 
The Mayor.  there is no sin.  

The Minor.  To the Saints there is no condemnation 
g Rom. 8, 1. : Therefore in the saints there is no sin. 
The conclusion. The answer.  I answer unto the Mayor, where there is no condemnation, there is no sin unto death. For the sins of them which are in Christ jesus are venial, or pardoned, or blotted-out even as though they had never been committed. Notwithstanding they are suffered to be in the godly, yea and to assail them sore, that they may continually bear in mind how much they are bound unto God, and still seek to please him whose help they stand always in need of. For the flesh lusteth against the spirit 
h Gal. 5, 17. , and, as the proverb is, he is lifeless that is faultless. And yet, who shall lay any thing to the charge of Gods chosen 
i Rom. 8, 33. 34. ? it is God that justifieth, who shall condemn? so that, there is no condemnation to the faithful, not because they are clear from all contagion of wickedness; but for that their sins are not imputed unto them.  
For man's righteousness, is God's mercy 
k Bern. super Cantic. ser. 23. . Again say they: Whosoever is borne of God, sinneth not 
l 1. john 3, 9 1. john. 5, 18. .  
But the saints are borne of God:  
Therefore the saints do not sin.  
For the better answering this argument, 
The Answer.  it is to be considered, that the saints have a double generation, one a carnal of their earthly parents, the other a spiritual, of God: according to the diversity whereof they are carried diversly, partly with humane, and partly with divine cogitations. By the carnal generation, their flesh lusteth against the spirit 
m Gal. 5, 17. ; by the spiritual, the spirit lusteth against the flesh: by the carnal, they sin in many things 
n jam 3, 2. ; by the spiritual, they show their faith by their works 
o jam. 2, 21. 22. etc. : by the carnal, 
10.  they are sinners 
p 1. john 1, 8. ; & by the spiritual, they abide in God, & avoid sin, 
9  because they are the sons of God 
q 1. john 3, 2. .  
Therefore, saith Augustine 
r Aug. Tom. 7. lib. 2. de peccat. merit. etc. ca 8. , consume that whereby we are the sons of the flesh, and of the world, and that will come unto perfection, whereby we are the sons of God, & redeemed in the spirit. This made the same john to say, dearly beloved, now are we the sons of god, but yet it doth not appear what we shallbe. What meaneth this, We are, and we shallbe, but only that we are in hope, but shallbe indeed? For afterward he saith, we know that when he shall appear, we shallbe like him; for we shall see him, as he is. Therefore we both now have begun to be like him in this world because we enjoy the first fruits of the spirit; and are yet unlike him, through the remnants of the old man. Then, so f●●forth as we are like him, so farforth we are through the regeneration of the spirit, the sons of God: but by how much we are unlike him, by so much we are the sons of the flesh, and of the world. In respect of the one, we cannot sin: but in respect of the other, if we say that we have no sin, we deceive ourselves. and so Augustine.  
Bernard answereth unto the mayor on this wise 
s Bern.▪ in septu● ges. Serm. 1. , Whosoever is borne of God, sinneth not, that is, saith he, resteth not in sin; or sinneth not, that is, it is so much, as if he did not sin. Because sin is not imputed unto him.  
Wherefore to conclude mine answer unto this argument, I say with Augustine 
t Aug. Tom. 7. lib. 2. contra Epist. Parmen. cap. 7. , So long as through patience we hope for the redemption of our bodies, let us never have the faces to say we have no sin; lest that arrogancy of mind, be a most heinous offence.  
Moreover they reason thus, It is the commandment of God, 
The Mayor.  Do this, that is, fulfil the commandments, and thou shalt live 
u Luke 10, 28. Levit 18, 5. .  
The saints do live, that is, in the eyes of God they are blessed. 
The Minor.   
Ergo they fulfil the commandements of God. 
The conclusion.   
Hereunto I answer, first the argument is false. For it is no good reason, They should, therefore they do keep the commandments; or, they are commanded to fulfil, therefore they do fulfil the laws of God.  
Secondly, the commandments are fulfilled two manner of ways; by Christ, and by ourselves. By ourselves we could never keep them; and therefore Christ hath fulfilled them on our behalf. For (that that was unpossible to the law, saith Paul 
x Rom. 8, 3. , in as much as it was weak, because of the flesh) God sending his own son in the similitude of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness might be fulfilled in us, which walk not after the flesh, but after the spirit.  
Last of all unto the minor, I say, The saints do live, but not through any righteousness which they have done, or for their keeping the Law, it is by their faith in the blood of Christ, for so saith Paul 
y Rom. 1, 17. Gal. 3, 11. .  
Furthermore, 
The Antecedent  they object, The saints be righteous:  
Ergo they do not sin. 
The consequent.   
If this argument be meant of the saints in heaven, it is true: but if otherwise, I deny the same. For the saints in this world be righteous, and yet sinners, Righteous, because God accepteth them for righteous; and righteous, not absolutely, but in respect of other men. So was Noah righteous, but in his generation 
z Gen. 6, 9 , and the Publican righteous, but rather than the Pharisie 
a Luke 18, 14. , and the spouse of Christ fairest, but among women 
b Sal. song 1, 7 . And so the saints in this world before others, rather than the wicked, among men, be righteous: but simply without all comparison righteous, or without sin they are not. For in that respect God only is holy 
c Revel. 15, 4. ; and there is none good but one, even God 
d Math. 19, 17. . For no man liveth, that sinneth not 
e Eccles. 7, 22. .  
Who then is righteous? Even he, as I said, whom it pleaseth God to accept for righteous. Who most righteous? He that hath the greatest faith, and doth least offend. Finally to omit the rest of their arguments, thus they argue:  
If the godly do not observe the commandments of God, 
The Mayor.  no man can fulfil them.  
But the commandments of God may be fulfilled, 
The Minor.  because God prescribeth nothing to be done of man, which is unpossible to be performed; or in vane.  
Therefore the godly do observe them. 
The conclusion.   
How this argument hangeth together, 
Answer.  I will not spend time to discuss: only unto the minor I say, that the laws of god are to be fulfilled. For both the Saints hereafter being unloaden from the burden of sinful flesh, shall; and Christ in the flesh hath kept them, not transgressing the lest precept, nor any jot of them. Notwithstanding that which he was able to do, man cannot do in this world: and yet are the laws of God prescribed to man, not in vane. Because manifold commodities do spring thereof.  
For, first by the Law we gather how there is God. 
1.  Because it is unpossible, that those most true and certain notices touching the difference of honest and dishonest things, expressed in the law, should either be known, or continue without the providence of some God.  
Again by the Law we may learn the disposition of God; 
2.  as that he is all righteous, all holy, merciful, true etc. For, seeing the seeds and sparkles of those virtues are in the minds of man; and that it is unpossible that the cause can be worser than the effect, it must needs be, that the virtues commended to men in the Law of God, and glitter somewhat in our nature, be most gloriously, and singularly in God himself. Neither may it be doubted, but God by his Law doth show himself what he is: even as the civil laws of a country declare the inclination of those men which made them.  
Again, 
3.  by the Law of God we may, as in a glass, behold to what end man at the first was created, or in what a state of perfection our first parents Adam and Eva were. For with such virtues were they adorned, yea, and with such, after the state of this life, shall the saints of God be endued withal, as the law exacteth: That is, both they did, and we shall, both know God perfectly, and serve him zealously, and love him and one another faithfully, heartily, and blessedly.  
Again, by the law we may see how filthily we are polluted, and defiled with sin. Wherefore he that would know the manifold spots, wrinkles, and corruption of man's nature, let him go unto the looking glass of God his law, and he shall easily perceive in the mind, a dark ignorance of God; in the will, a declining from and loathing of true religion; in the heart vicious affections; & in all the members, an horrible deformity.  
Again, 
5.  by the Law we may know what an ugly, filthy, and abominable thing, sin is. For saith Paul 
f Rom. 7, 7. . I knew not sin, but by the Law. For I had not known lust, except the law had said, Thou shalt not lust.  
Again, 
6.  by the Law we are brought unto Christ. For the Law, as noteth Paul 
g Gal. 3, 24. , was our petty schoolmaster unto Christ, 
25.  that we might be made righteous by Faith. 
26.  But after that faith is come, we are no longer under a schoolmaster. For ye are all the sons of God by faith in Christ jesus.  
The office of a pettie-schoolemaster, or of an Usher, as we call him, is to teach; to reform manners; to correct; and to bring unto an headmaster. All which the Law doth. For first it teacheth what God is, and of what disposition; and what we ought both to do, & to leave undone. secondly, it is a rule for the directing of our life. Thirdly, it correcteth, when it denounceth the wrath of god against the unpenitent, and condemneth. And last of all, having laid-open the abomination of sin, and the anger of God, it bringeth us unto Christ the headmaster, that of him we may learn how to pacify the wrath of his almighty father.  
To conclude (for who is able to recite all the benefits which it bringeth!) 
7.  by the Law of God, both every private man may learn how to lead a godly life; & every public person how to govern aright; and every state, condition, and calling of men, how to please God. For the cause of all enormities both public & private, is the neglect or forgetting of the holy commandments of the Lord.   

CAP. 16.  
Whether the saints in this world endure greater affliction, than other men; and why they do so.  
THus, I trust it is evident that the saints deserve their troubles, because they are sinners.  
But some will yet again object and say, they deserve not greater troubles in this word, because they are not so egregious offenders, as others be.  
Of which their objection it must follow, that if they have more misery, and yet deserve greater mercy; that God is both partial in judging, and not all holy for favouring the wicked. But this is an intolerable reproach against the majesty of god. For it is none hard matter to prove, that neither the wicked have more favour; nor the godly deserve less troubles, than they do suffer.  
For, touching the first point, who are more afflicted, I pray you, they whose souls do triumph with joy, though their bodies do smart; or they rather whose bodies be at ease, and their minds tormented? they whom God doth scourge of love 
a Heb. 12, 6. , or they whom he spareth of hatred? they which in few things 
b Wisd. 3, 6. , or they which many ways 
c Wisd. 12, 22. , are punished? they which favourably are forsaken for a little while in this world 
d Isai 54, 7. 8. ; or they which both now in this life severely are, 
8.  and in the time to come shall everlastingly be tormented 
e Math. 25, 41. ?  
Again, what troubles suffer the godly, but the wicked are made to feel the same? Is it poverty? The wicked are poor. Is it sickness? The wicked be diseased. Is it imprisonment? The wicked have not their liberty. Is it unnatural deaths? The wicked come unto them.  
But not so many wicked men are poor, as godly. Who shall be judge? shall magistrates? They will say; for one godly man that is poor, they are troubled with twenty wicked; some through unthriftiness, some through idleness, some through falsehood. Which vices no godly man but doth detest. And therefore in reason there must be more of the wicked, than of the godly in a poor estate.  
But not so many wicked are sick as godly. Who shallbe judge? shall the learned Physicians? They will say, for one godly person that is sick, they are troubled with twenty wicked; some through drunkenness, some through gluttony, some through incontinency. Which vices no godly man but from his heart doth abhor. And therefore more of the wicked than of the godly diseased.  
But not so many wicked are imprisoned. Who shall be judge? shall the judges of realms? They will answer; for one godly man they send twenty wicked unto the jail, some for polling, some for roaging, some for quarrelling, some for perjury, which vices the godly will not defile themselves withal. And therefore more wicked, then godly imprisoned.  
But not so many wicked come to unnatural ends, as godly. Who shallbe judge? Shall common experience? That must needs declare, that for one godly person an hundred come unto evil ends, some for theft, some for murder, some for treason, some through desperation. With which vices the godly will not be stained for all the goods in the world. And therefore more of the wicked than of the godly do come unto unnatural ends.  
On the otherside, what prosperity hath God promised, for this life, but the godly enjoy the same so well as the wicked? For riches, they are wealthy, for health, lusty; for power, mighty; learned for knowledge wise for experience, honourable for calling; for fame renowned, so well as they. Yea, but all the godly are not such. Neither be all the wicked: But more wicked yet than godly be such. How canst thou tell that? the scripture saith 
g Eccles. 9, 1.  by outward things no man knoweth either love or hatred, 
2.  all things come alike to all: and the same condition is to the just and to the wicked; to the good and to the pure, and to the polluted, & to him that sacrificeth, & to him that sacrificeth not: as is the good, so is the sinner, he that sweareth, as he that feareth an oath. But do the wicked more flourish? Let them assure themselves they have their reward. And have the godly less prosperity? They are to revive their spirits through consideration that a time will come, when they shall fully be comforted, and the ungodly tormented 
h Luk. 16, 25. .  
Again, be it that they find less favour, & more troubles in the world, not for manifest wickedness, but through the malice of Satan and his members, than the wicked do: yet are they punished, as unjustly of man, so justly of the Lord: and that, both because he exacteth a greater righteousness of them than of other men, which he findeth not, & also looketh for more thankfulness for his extraordinary benefits conferred upon them, and they yield it not.   

CHAP. 17.  
Where the bodies and souls of men are until the day of judgement.  
SEeing now a general judgement shall ensue; what becometh of bodies and souls until the day of judgement? will some say. Touching the bodies they are dead, without any, either sense or feeling at all until the last day, & abide in their places 
a 2. Esd. 2. 16. , if they were never buried, & in the graves, if they were committed to the earth. But the hour shall come in which all that are in the graves shall hear (Christ) his voice 
b joh. 5, 28. . And they shall come forth etc. 
29.  and such also as have been either devoured of beasts, or consumed of fire, or drowned of waters, or any way dead since the beginning of the world, they altogether in a moment in the twincling of an eye shall arise 
c Aug. tom. 9, lib. de vanit. seculi. cap. 3. .  
But why resteth the body, and goeth not presently with the soul either unto joy or pain? It is because neither the sins of all the wicked, are yet perfectly ripe; nor the number of the faithful fulfilled. For neither the wicked which have died since the beginning of the world shall prevent those which are to come unto them in extreme torments: nor any of the godly enjoy perfect happiness until the whole number of the faithful come together.  
Why shall the body arise at all? The reason is easily given. That whole man may be rewarded according to his deserts: the is, that as neither the soul without the body did any thing; nor the body without the soul while it was alive: so both body and soul together may receive either the reward of well doing, or the punishment of sin. For, we blaspheme with the mouth; we pray with the mouth; we praise God with the mouth. We are wanton with the body; and we are chaste with the body. We pill and poll with the hand: and we give alms with the hand. etc. Seeing then, saith Cyril 
d Cyril Catech. 18. , the body is a doer in all things, it shall reap the fruit of his labour in the time to come.  
But some will say, How are the dead raised up? and with what body come they forth 
e 1 Cor. 15, 35 ? O fool, 
36.  that which thou sowest, is not quickened, except it die. 
37.  And that which thou sowest, thou sowest not that body that shallbe, but bare corn, as it falleth, of wheat, or of some other. 
38.  But God giveth it a body at his pleasure, even to every seed his own body. etc. 
42.  So also is the resurrection of the dead. The body is sown in corruption, and is raised in incorruption; 
44.  It is sown in dishonour, & is raised in glory, it is sown in weakness, & is raised in power; It is sown a natural body, & is raised a spiritual body. whereby it is evident how the same body in substance which we have, but not in quality shall arise. For the quality shallbe changed of the same. Hereunto Cyril beareth witness when he saith 
f Cyril Catech. 18. ; This body shall arise, but not subject to infirmities, yet this same very body, being transformed into an incorruptible body. Even as iron burned in the fire, becometh fire. But more than so as the Lord rising knoweth best. This body than shall arise: but not remain as it is, but be eternal. It shall not stand in need either of meat to live withal, or ladders to climb by: for it shall become spiritual. A certain glorious thing (it shallbe), such as sufficiently for theworthines of the same cannot be expressed. The righteous shall shine as the sun, as the moon & as the brightness of the firmament. And God foreseeing this incredulity of man, hath given to small worms bright bodies in the summer that thereby they may shine, to make men by apparent things to believe that which through hope we lookefor. For he that canperforme a part, can also accomplish the whole; and he that hath made a worm to shine with clearness, can much more make the just to be glorious. So then we shall be raised having eternal, and all like bodies: but he that is righteous shall receive a celestial body, that he may accompany the Angels; and he that is wicked shall take an eternal body, by which he may suffer the punishment of sins, and burn in fire, and yet never be consumed; so Cyril.  
This being spoken of the place of the body, and resurrection of the same, I will now show what I think concerning the places where the souls are, had I recited the sundry opinions of diverse men touching this matter. For great variety of judgements have been hereabout. The Pharisees have one opinion, the Dormitans an other, the Papists another, the fathers another; and the purest writers of our time, another.  
For the Pharisees they thought that the souls of the good had no certain abiding place, 
Opinion of the Pharisees.  but passed from one body unto another until the day of the general resurrection. 
g Boemmius de moribus Genti●m lib. 1. or in 2. part of the farthel of fashions, Cap. 4,   
The Dormitans they thought the souls have a certain place, where it is either in heaven or hell they show not, 
Opinion of the Dormitans.  where they sleep until the day of judgement 
h M. Ca●●●ne in his treatise of the immortality of the souls. and I Cha●●on in his se●●●● of the 2. coming of Christ. . The Papists say before the death of Christ there were four places for the souls, to wit, Hell Lymbus puerorum, Purgatory, and Lymbus Patrum. Hell, as saith javel 
i javel Philos. Chri. p. 8. Tract. 4. de felicit. Christ. cap. 3. , is the lowest place, & there such as are damned for actual and mortal sins, are in torments. Next above that is Lymbus puerorum, 
Opinion of the Papists.  which is a place for infants, that died either uncircumcised before the coming of Christ, or unbaptized after his resurrection. Next above that is Purgatory, a place where such are to be purged as have not sufficiently repent in this life. Next above that Lymbus patrum, where the souls of such as died godly abode in peace, etc. Which Lymbus Patrum, as testifieth Dionysius Carthusianus 
k Dionys. Carthus. Col. de iud. Animarum Art. 15.  out of Bonaventure, was also called Abraham's bosom, & Hel. It was called Hell both because it was inferior, and also for that after à sort it was a place of misery. It was called Lymbus, because the punishment of lacking was there. And it was called Abraham's bosom, for that there was an expectation of glory. And of this opinion is Petrus de Tharantasia, Richardus de media Villa, and Thomas de Herfordia. So Dionysius Carthus. Which four places, saith javel 
l javellus in the foresaid place , do continue yet, and have their situation, albeit the fourth which is the highest is quite empty (hell is so full by like through Papistical delusions). And with this fellow agree those unholy fathers of the late general Council holden at Trent in all points 
m Catech. Trident. upon this art. of the creed, Descendit ad inferos. , saving that they make no mention of Lymbus puerorum at all; espying perhaps that already they have set more places beside, than they can by any good reason, or Scripture defend.  
Furthermore, 
Opinion of the Fathers.  the fathers they have had their opinions. As Irenaeus, who seemeth to think, as in the end of his 5. Book appeareth 
n Irenaeus adversus haereses Valent. etc. li. 5. , that the souls so soon as they leave their bodies go not presently either unto joy, or pain; but are kept in a secret place against the day of judgement: agreeing therein very much with the Dormitans above mentioned. In this error also was Pope john 20. But one of these, which was Irenaeus, seemeth not to be throughly resolved in this point. For in another place of the foresaid Book, he hath these words 
o Irenaeus lib. 5. not far from the beginning. : Wherefore the Priests, who are the disciples of the Apostles, they say that such, as are translated, are translated thither (For Paradise is prepared for the just, and spiritual men, whereinto when Paul was carried, he heard words that cannot be uttered, as touching us at this present) where they which are translated do abide even until the consummation beholding incorruption. And the other, 
The recantation of Pope joh. the 20.  to wit, Pope john the 20. of that name, was enforced by K. Philip of France, surnamed the Fair, at the suit of the divines of Paris, to recant his error in a solemn and public audience, as witnesseth Gerson 
p johan. Gerson serm. de Paschate. . Other fathers, as Chrysostom and Augustine, according to the diversity of times, have conceived diversly of this matter. For touching the souls of good men (for I say nothing of the souls of the wicked, because generally all men, the Dormitans, and Atheists only excepted, do hold that they are in hell) in respect of the time from the creation until the death of Christ, they think they were in one place, namely in the lower parts 
q Chrys. hom. 4. ad Marcum. Aug. quaest, vet. & novi Testamenti quaest. 121 : and in respect of the time from his death until his second coming in glory, they judge they are in another, even in heaven 
r August in joan. Tract. 40. . One opinion whereof is of all good men to be abhorred; the other no Christian but will defend. For touching the former, did they all, I mean the patriarchs, and Prophets, our forefathers, eat the same spiritual meat, and drink the same spiritual drink, which we do? were they saved by the same hope; justified by the same Christ; redeemed with the same blood; sanctified by the same spirit, that we are; yea, were they as doubtless they were, as good, as zealous, as holy, as righteous in all respects as we, & yet shall we think, that God would be less favourable to them than to us; & receive us forthwith into his everlasting kingdom, and let them remane either thousands, or many years, or any time at all, either in dead bodies miserably, as the Pharisees thought; or in a dead sleep unsensibly, as the Dormitans taught, or in Limbo uncomfortably, or piteously in Paritorie, as the Papists would persuade, or i● an outcorner not happily, as some, or in the lower parts wretchedly, as other fathers gave out? No, rather think we, that as now the faithful do: so then the godly did presently, and directly, and without any stopping, & staying ascend unto their master's joy. And their other opinion is to be believed & defended, 
judgement of the 〈◊〉 writers  as that which all the godly and best learned of this age have embraced, as consonant & agreeing to the holy Scripture: of which I will allege the testimonies of one or two. For saith M. Bullinger 
s D. Henry Bullinger in his 32. Sermon upon the Apoc. p. 90. : Where be the souls of them that are slain for the word of God showed unto us? under the altar. The altar is afterward in the 8. chap. set in heaven, before the throne of God. Therefore the souls of all saints are in heaven before the throne of God, which was also signified before in the type of the 24. elders. The Lord hath said also, where I am, there shall my servant be likewise. But the Lord is in heaven: therefore the souls of the faithful, whose bodies have been slain, or buried without slaughter, be no where else but in heaven. And afterward within three or four sentences he saith: For like as the bosom of Abraham is called the receptacle, & haven of salvation, into the which the souls of them be received which had the faith of Abraham: so do we understand the altar to be a place of blessedness in heaven, wherein they rest, which with true faith have acknowledged Christ the altar, propitiation, sanctification, & satisfaction etc. Under this altar was gathered the faithful martyr Abel: under this altar are gathered as many as have died since that time for religions sake: and under this altar shall all be gathered hereafter, as many as enter into glory with Christ through sundry tribulations in bearing of the cross. Hitherto Bullinger. And D. Chytraeus 
t D. Chytraeus in 6. cap. Apoc. : This is the rest of the holy souls, which are dissolved from the band of their bodies. It is not an idle rest, or a certain dead sleep, as many do fain the souls of the dead together with their bodies to sleep until the last judgement: but it is a tranquillity à joy, and a peace of that conscience which hath finished the labours of the warfare which it sustained in this world with the Devil, the flesh, and the world, & now enjoyeth the company of the celestial Church, and resteth, yea & rejoiceth sweetly in the Lord praising his goodness with high commendations. That treatise also touching the immortality of the soul written by the reverend father M. john Caluine, is altogether to the confirmation of this matter.  
These late writers agree with the ancient Doctors; 
The testimonies of the Scripture  and both with the holy Scriptures. For the souls of the righteous are in the hands of God, and in peace, saith the wise man 
u Wisd. 3, 1. ▪ they rest from their labours, saith a voice from heaven 
x Revel. 14, 13. . Which hand of God, and rest in other places also is called Abraham's bosom 
y Luke 16. , & Paradise 
z Luke 23. . Therefore the fowls of the righteous until the day of the last and general judgement, are in Abraham's bosom, even in Paradise, where they have from the beginning; and shall unto the end of the world enjoy, though not perfect, yet unspeakable happiness. There every of the saints hath his several rob, but shall not be clothed with double robes until we put them on too for company, saith Ber. 
a Bern. in festivit. omnium sanc. serm. 3. . The 1. rob is the felicity and rest of the souls: but the 2. shallbe the immortality, and glory of the bodies.  
FINIS.