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earth_n	apostle_n	heaven_n	loose_v	2,492	5	10.3143	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02484	An apologie of the povver and prouidence of God in the gouernment of the world. Or An examination and censure of the common errour touching natures perpetuall and vniuersall decay diuided into foure bookes: whereof the first treates of this pretended decay in generall, together with some preparatiues thereunto. The second of the pretended decay of the heauens and elements, together with that of the elementary bodies, man only excepted. The third of the pretended decay of mankinde in regard of age and duration, of strength and stature, of arts and wits. The fourth of this pretended decay in matter of manners, together with a large proofe of the future consummation of the world from the testimony of the gentiles, and the vses which we are to draw from the consideration thereof. By G.H. D.D.	Hakewill, George, 1578-1649.	1627 (1627)	STC 12611; ESTC S120599	534,451	516

all To Chaos backe returne then all the starres shall be Blended together then those burning lights on high In sea shall drench earth then her shores will not extend But to the waues giue way the moone her course shall bend Crosse to her brothers and disdaining still to driue Her chariot wheels athward the heavenly orbe shall striue To rule the day this frame to discord wholy bent The worlds peace shall disturbe and all in sunder rent SECT 3. That the world shall haue an end by fire proved likewise by the testimony of the Gentiles ANd as they held that the world should haue an end so likewise that this end should come to passe by fire Exustionis hujus odor quidam etiam ad Gentes manauit sayth Ludovicus Vives speaking of the generall combustion of the world some sent of this burning hath spread it selfe even to the Gentiles And Saint Hierome in his comment on the 51 of I say Quae quidem Philosophorum mundi opinio est omnia quae cernimus igni peretura which is also the opinion of the Philosophers of this world that all which we behold shall perish by fire Eusebius is more particular affirming it to be the doctrine of the Stoicks and namely of Zeno Cleanthes Chrysippus the most ancient among them Certaine it is that Seneca a principall Scholler or rather Master of that sect both thought it taught it Et Sydera Syderibus incurrent omni flagrante materia vn●… igne quicquid nunc ex disposito lucet ardebit The starres shall make inrodes one vpon another and all the whole world being in a flame whatsoever now shines in comely and decent order shall burne together in one fire Panaetius likewise the Stoick feared as witnesseth Cicero ne ad extremum mundus ignesceret least the world at last should be burnt vp with fire And with the Stoicks heerein Pliny agrees Consumente vbertatem seminum exustione in cujus vices nunc vergat aevum the heate burning vp the plentifull moisture of all seedes to which the world is now hastening Nume●…us also saith good soules continue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vntill the dissolution of all things by fire And with the Philosophers their Poets accord Lucan as hee held that the world should haue an end so in speciall by fire where speaking of those whom Caesar left vnburned at the battle of Pharsalia hee thus goes on Hos Caesar populos si nunc non vsserit ignis Vret cum terris vret cum gurgite ponti Communis mundo superest rogus ossibus astra Misturus If fire may not these corpes to ashes turne O Caesar now when earth and seas shall burne It shall a common fire the world shall end And with these bones those heau'nly bodies blend As for Ovia he deduces it from their propheticall records Esse quoque in fatis reminiscitur affore tempus Quo mare quo tellus convexaque regia coeli Ardeat mundi moles operosa laborat Besides he calls to minde how by decree Of fates a time shall come when earth and sea And Heavens high Throne shall faint and the whole frame Of this great world shall be consum'd in flame Which he borrowed saith Ludovicus Vives ex fatis indubiè Sybillinis vndoubtedly from the Oracles of Sybilla And indeed verses there are which goe vnder the name of Sybilla to the very same purpose Tunc ardens fluvius coelo manabit ab alto Igneus atque locos consum●…t funditus omnes Terramque Oceanumque ingentem caerula ponti Stagnaque tum fluvios fontes ditemque Severum Coelestemque polum coeli quoque lumina in unum Fluxa ruent formâ deletâ prorsus eorum Astra cadent etenim de coelo cuncta revulsa Then shall a burning floud flow from the Heavens on high And with its fiery streames all places vtterly Destroy earth ocean lakes rivers fountaines hell And heavenly poles the Lights in firmament that dwell Loosing their beauteous forme shall be obscur'd and all Raught from their places down from heaven to earth shall fall He that yet desires farther satisfaction in this point may reade Eugubinus his tenth booke de Perenni Philosophia Magius de exustione Mundi And so I passe to my third and last point proposed in the beginning of this Chapter which is that the whole world by fire shall totally and intirely be consumed SECT 4. That the world shall be by fire totally and finally dissolved and annihilated prooved by Scripture I Am not ignorant that the opinions of Divines touching the manner of the Consummation of the world haue beene as different as the greatest part of them are strange and improbable some imagining that all the Creatures which by Almighty God were made at the first beginning shall againe be restored to that perfection which they injoyed before the fall of man Others that the Heauens and Elements shall onely be so restored others that the Heauens and onely two of the Elements the Aire and the Earth others againe that the old world shall be wholly abolished and a new created in steed thereof and lastly others which I must confesse to me seemes the most likely opinion and most agreeable to scripture and reason that the whole world with all the parts and workes thereof onely men and Angels and Divels and the third Heauens the mansion-house of the Saints and blessed Angels and the place and instruments appointed for the tormenting of the damned excepted shall be totally and finally dissolued and annihilated As they were made out of nothing so into nothing shall they returne againe In the prooving whereof I will first produce mine owne arguments and then shew the weakenes of the adverse Man lieth downe and riseth not saith Iob till the heauens be no more Of old hast thou laide the foundation of the earth and the heauens are the worke of thy hands They shall perish but thou shalt endure saith the Psalmist which the Apostle in the first to the Hebrewes and the 10. and the 11. repeates almost in the same words Lift vp your eyes to the heauens and looke vpon the earth beneath for the heauens shall vanish away like smoake and the earth shall waxe old as doth a garment saith the Prophet Esay and in another place all the host of heauen shal be dissolved the heauen shal be rolled together as a scroll all their host shall fall downe as the leafe falleth off from the vine and as a falling fig from the figge tree To the former of which wordes S. Iohn seemes to allude And the heauen departed as a scroll which is rolled together Heauen earth shall passe away but my word shall not passe away saith our Saviour The day of the Lord will come as a theefe in the night in the which the Heauens shall passe away with a great noise and the Elements shall melt with fervent heate The earth

of all mortal wits were they all vnited in one braine as is his power It must needes be then a torment insufferable vnspeakable incomprehensible which hee hath set himselfe to prepare But for whom for the Divell and his Angels that is for the Arch-traitour the chiefe rebell that stands out against him hath stood out against him since the first Creation of the World How art thou fallen from heauen O Lucifer sonne of the morning thou saydst in thine heart I will exalt my throne aboue beside the starres of God I will bee like vnto the most high Therefore hath hee cast thee downe to the bottomlesse pit of hell there te be imprisoned in everlasting chaines vnder darknesse to the iudgment of this great day of the generall assise then there shalt thou receiue thy compleat finall sentence and then shall those miscreants who haue chosen rather to hearken to thy intisements to yeeld to thy temptations to march vnder thy banner and with thee thine Angels to stand out in open rebellion against their Liege Lord then to yeeld their due obedience to him who by so many obligations might deservedly challenge it from them Then I say shall they who haue thus sinned with thee suffer likewise with thee as thou labouredst by all means to make them like thy self insin so shalt thouthen as earnestly labour to make them like thy selfe as in the kinde so likewise in the degree of thy punishment that as the Saints shall resemble the blessed Angels in heauen so they may in all respects resemble thee thy cursed Angels in hell And thus haue wee in part heard the terrour of this last day in regard of the obstinately wicked Let vs now heare what Comforts the remembrance and meditation thereof may justly afford the righteous that is such as by Gods grace endeavour to liue a vertuous and religious life SECT 5. Secondly the consideration of this day may serue for a speciall comfort to the godly whether they meditate vpon the name and nature of the day it selfe in regard of them or the assurance of Gods loue and favour towards them and the gracious promises made vnto them THese Comforts then arise first from the name nature of the day in regard of them Secondly from the assurance of Gods loue and favour toward them from the gracious promises made vnto them Thirdly from the quality and condition of the Iudge by whom they are to be tryed and lastly from the sweetnes of the sentence which shal be pronounced on their behalf First then this day howbeit it shal be very tert rible to impenitent sinners yet to the Servants of God shall it be a day of ioy triumph a day of Iubilee exultation or as the Scriptures tearme it a day of refreshing redemption Neither ought this to seem strange since the same Sun which melteth the wax hardneth the clay the same beams exhale both stinking vapours out of the dunghilis sweet savours out of flowres the beame is every way the same which workes vpon them only the difference of the subjects which it workes vpon is it that thus diversifies the effects When the Iudges in their Assises come to the bench or place of judgment apparelled in skarlet robes invironed with holdbards attended on with great troopes assisted by the principall knights and gentlemen of the Country all this is a pleasing sight to the innocent prisoner because hee hopes that now his innocency shal appeare in the face of the Country and that the day of his deliuerance is come whereas to the guilty it is a dreadful sight because he knowes that the day of his tryall consequently of his condemnation and execution cannot be farre off in like manner when the gibbet or gallows is set vp the ladder the halter the hangman all in readines for the execution this to the good subject true man is a pleasing spectacle because it is for their peace safeguard but a spectacle full of horrour to the condemned theefe or murtherer who are there instantly to be executed To such as are straitly besieged in a Castle or City when a powerful Army is raised to rescue them draweth neere to the place and is come within sight the neighing and trampling of the horses the glittering of the armour the clashing of weapons the beating of the drumme the sounding of the trumpet yea the roaring of the cannon to them are as swe●…t musick because they know all this to be for their succour and reliefe but to the besiegers the noyse is terrible because they know it is to assault remoue and vanquish them this surely shall be the difference betwixt the faithfull and the vnrighteous at the day of iudgment The Maiesty Glory of Christ the traine of innumerable Angels attending on him the shrill sound of the trumpet summoning all flesh to appeare before his Tribu-nall at this great generall Assises and all other solemnities belonging to the pomp magnificence thereof as it shall vtterly daunt and confound the one in as much as they know themselues guilty of all those enormities and out-rages wherewith they shall be charged so shall it cheere vp the other for that they are thē fully to be cleered in the presence of men Angels frō those vnjust aspersions imputations whichtheir enemies haue cast vpon them they are to be freed from all those wrongs and oppressions they haue sustained they are to be rescued from that narrow siege that fierce assault that long strong battery which by sinne the world the flesh the Divell hath beene laid to their soules so as all those fearefull signes fore-running the last end as the trembling of the earth and the shaking of the powers of heauen shall be vnto them as the Earthquake was to Paul and Silas which serued to loose their fetters and manicles and to open vnto them the prison doores and set them at liberty Neither can it in truth be otherwise considering the loue favour which Almighty God beares them He hath redeemed them with the pretious Blood of his deare Sonne he hath begotten them by the incorruptible seed of his word hee hath illuminated and sanctified them with his Spirit he hath sealed them by his Sacraments he hath pacified their guilty Consciences with his grace delivered them out of dangers supported them in their temptations relieued them in their distresses resolued them in their doubts made all things worke together for the best vnto them and will he forsake them at this last tryall no no herein he setteth out his loue toward them seeing that while they were yet sinners Christ died for them much more being now iustified by his Blood shall they bee saued from wrath thorow him For if when they were enemies they were reconciled to God by the death of his Sonne much möre being reconciled shall they bee saued by his life if they were pardoned

tempus eam debilitavit Dost not thou see the heavens how faire how spacious they are how bee-spangled with diverse constellations how long now haue they lasted fiue thousand yeares or more are past and yet this long duration of time hath brought no old age vpon them But as a body new and fresh flourisheth in youth So the heavens still retaine their beauty which at first they had neither hath time any thing abated it Some errour or mistake doubtlesse there is in Chrisostomes computation in as much as he lived aboue 1200 yeares since yet tels vs that the world had then lasted aboue 5000 yeares but for the trueth of the matter he is therein seconded by all the schoole divines and among those of the reformed churches none hath written in this point more clearely and fully then Alstedius in his preface to his naturall divinity Tanta est hujus palatij diuturnitas atque firmitas vt ad hodiernum vsque diem supra annos quinquies mille sexcentos ita perstet vt in eo nihil immutatum dimin●…tum aut vetustate diuturnitate temporis vitiatum conspiciamus Such saith hee and so lasting is the duration and immoveable stability of this palace that being created aboue 5600 yeares agoe yet it so continues to this day that wee can espie nothing in it changed or wasted or disordered by age and tract of time SECT 4. Another obiection taken from Psalme the 102 answered ANother text is commmonly and hotly vrged by the Adverse part to like purpose as the former and is in truth the onely argument of weight drawne from Scripture in this present question touching the heavens decay in regard of their Substance In which consideration wee shall bee inforced to examine it somewhat the more fully Taken it is from the hundred and second Psalme and the wordes of the Prophet are these Of old thou hast laid the foundation of the earth the heavens are the worke of thine handes They shall perish but thou shalt endure yea all of them shall waxe old as doth a garment as a vesture shalt thou change them and they shall be changed But thou art the same and thy yeares shall haue no end To which very place vndoubtedly the Apostle alludes in the first to the Hebrewes where he thus renders it Thou Lord in the beginning hast laid the foundation of the earth and the heavens are the workes of thine hands They shall perish but thou remainest and they shall wax old as doth a garment and as a vesture shalt thou fold them vp and they shall be changed But thou art the same and thy yeares shall not faile In which passages the words which are most stood vpon and pressed are those of the growing old of the heavens like a garment which by degrees growes bare till it bee torne in peeces and brought to ragges S. Augustine in his Enarration vpon this Psame according to his wont betakes him to an Allegoricall Exposition interpreting the heavens to bee the Saints and their bodies to bee their garments wherewith the soule is cloathed And these garments of theirs saith hee waxe old and perish but shall be changed in the resurrection and made comformable to the glorious body of Iesus Christ. Which exposition of his is pious I confesse but surely not proper since the Prophet speakes of the heavens which had their beginning together with the earth and were both principall peeces in the great worke of the Creation Neither can the regions of the aire be here well vnderstood though in some other places they bee stiled by the name of the heavens since they are subiect to continuall variation and change and our Prophets meaning was as it should seeme to compare the Almighties vnchangeable eternity with that which of all the visible Creatures was most stable and stedfast And besides though the aire bee indeed the worke of Gods hands as are all the other Creatures yet that phrase is in a speciall manner applied to the starry heavens as being indeed the most exquisite and excellent peece of workemanship that ever his hands fram'd It remaines then that by heavens heere wee vnderstand the lights of heaven thought by Philosophers to bee the thicker parts of the spheres together with the spheres themselues in which those lights are fixed and wheeled about For that such spheres and orbes there are I take it as granted neither will I dispute it though I am not ignorant that some latter writers thinke otherwise and those neither few in number nor for their knowledge vnlearned But for the true sense of the place alleadged wee are to know that the word there vsed to wax old both in Hebrew Greeke Latin doth not necessarily imply a decay or impairing in the subject so waxing old but somtimes doth only signifie a farther step accesse to a finall period in regard of duration Wee haue read of some who being well striken in yeares haue renewed their teeth and changed the white colour of their haire and so growne yong againe Of such it might truly be sayd that they grew elder in regard of their neerer approch to the determinate end of their race though they were yonger in regard of their constitution and state of their bodies And thus do I take the Apostle to be vnderstood that which decayeth and waxeth old is ready to vanish away where hee speakes of the Ceremoniall law which did not grow old by degrees at least before the incarnation of Christ but stood in its full force and vigour vntill it was by him abrogated and disanulled To which purpose Aquinas hath not vnfitly observed vpon the place Quod dicitur vetus significat quod sit prope cessationem the tearming of a thing old implies that it hastens to an end This then as I take it may truly be affirmed of the signification of the word in generall and at large and may justly seeme to haue been the Prophets meaning in as much as he addeth But thou art the same and thine yeares shall haue no end From whence may be collected that as God cannot grow old because his yeares shall haue no end so the heavens because they shall haue an end may be therefore sayd to grow old But whereas it is added not only by the Psalmist but by the Apostle in precise tearmes They shall wax old as doth a garment and againe as a Vesture shalt thou change them the doubt still remaines whether by that addition the sense of the word bee not restrained to a graduall and sensible decay I know it may be sayd that a garment waxing old not only looses his freshnesse but part of his quantitie and weight it is not only soyled but wasted either in lying or wearing so in continuance of time becomes vtterly vnserviceable which no man I think will ascribe to the heavens I meane that their quantity is any way diminished All agree then that the Similitude may be strained too

that of Iuvenall Vberior nunquam vitiorum copia nunquam Maior avaritiae patuit sinus Was never yet more plenteous store of vice Nor deeper gulfe lay ope of avarice And Manilius Nullo votorum fine beati Victuros agimus semper nec viuimus vnquam Never contented with our present state W' are still about to liue but liue not till too late Every man sayth he wishing for that he hath not but making no reckoning of that he hath Nec quod habet numerat tantum quod non habet optat For particulars Pliny tells vs that when Asinius Gallus Martius Censorinus were Consuls died Cecilius Claudius who signified by his last will testament that albeit he had sustained exceeding great losse during the troubles of the civill warres yet he should leaue behind him at the thoure of his death of slaues belonging to his retinew foure thousand one hundred sixteene in oxen three thousand and six hundred yoke of other cattell two hundred fifty seaven thousand and in ready coine three score millions of sesterces besides a very great summe he set out for defraying his funerall charges And for Marcus Crassus the same Authour in the same chapter affirmes that he was wont to say that no man was to be accounted rich and worthy of that title vnlesse he were able to despend by the yeare asmuch in revenew as would maintaine a legion of souldiers And verily saith Pliny his owne lands were esteemed worth two hundred millions of Sesterces and yet such was his avarice that he could not content himselfe with that wealthy estate but vpon an hungry desire to haue all the gold of the Parthians would needs vndertake a voyage against them in which expedition hee was taken prisoner by Surinas Lieutenant Generall for the King of Parthia who stroke off his head and powred gold melted into his mouth to satisfie his hunger after it But I most wonder at Seneca the Philosopher who every where in his writings bitterly inveighs against these co vetous desires yet within foure yeares space gathered he three thousand times three hundred thousand Sesterces which amounts in our coyne to 2343750 pounds and in casting vp this summe both the Translatour of Tacitus his Annales and Master Brerewood precisely accords And whatsoever faire pretence he make in his bookes of mortification and contempt of the world yet certaine it is that beside this masse of treasure he had goodly farmes in the countrey as appeares by his owne Epistles and in the citty spacious gardens princely sumptuous palaces the one mentioned by Iuvenall Sat. 10. Senecae praedivitis hortos The gardens of Seneca the rich The other by Martiall lib 4. Epigram 40 Et docti Senecae ter numeranda domus Three houses of Seneca the learn'd SECT 2. Of their wonderfull greedinesse of gold manifested by their great toyle and danger in working their mines fully and liuely described by Pliny BVt that which much more aggravates this vice of the Romanes is that commonly they gathered their riches either by violent rapine extortion oppression or by cunning slights base practises or lastly by the infinite toyle of such as therein they imployed not without the indangering of the liues of many thousands I will begin with the last and that I may the more cleerely and effectually expresse it I will deliver it in the words of Pliny where he thus speakes of the earth torne and rent in sunder for rich mettals and pretious stones The misvsages saith he which she abideth aboue and in her outward skin may seeme in some sort tollerable but we not satisfied therewith pierce deeper and enter into her very bowells wee search into the veines of gold silver we mine digge for copper lead mettals and for to seeke out gemmes some little stones we strike pits deepe within the ground Thus we plucke the very heart-strings out of her and all to weare on our finger one gemme or pretious stone To fulfill our pleasure desire how many handes are worne with digging delving that one ●…oynt of our finger might shine againe Surely if there were any Devils beneath ere this time verily these mines for to feede covetousnes riot would haue brought them vp aboue ground And againe in his proeme to his 33 booke we descend saith he into her entralls we goe downe as farre as to the seate habitation of infernall spirits and all to meete with rich treasure as if the earth were not fruitefull enough beneficiall vnto vs in the vpper face thereof where she permitteth vs to walke and tread vpon her Now the infinite toyle the fearefull and continuall danger of these workes he notably describeth in the fourth chapter of the same booke The third manner of searching of this mettall is saith he so painefull and toylesome that it surpasseth the wonderfull worke of the Gyants in old time For necessary it is in this enterprice and businesse to vndermine a great way by candle light and to make hollow vautes vnder the mountaines in which labour the Pioners worke by turnes successiuely after the manner of a releife in a set watch keeping every man his houres in just measure and in many a moneths space they never see the sunne nor day-light This kinde of worke mines they call Arrugiae wherein it falleth out many times that the earth aboue head chinketh and all at once without giving any warning setleth falleth so as the poore Pioners are overwhelmed buried quicke yet say they worke safe enough and be not in jeopardy of their liues by the fall of the earth yet be their other difficulties which impeach their worke For other whiles they meete with rockes of flint and ragges which they are driven to cleaue pierce thorow with fire vineger yet for feare of being stifled with the vapour arising from thence they are forced to giue ouer such fire-workes betake themselues oftentimes to great mattockes pickaxes yea and to other engines of iron weighing one hundred fiftie pound a peece where with they hew such rockes in peeces so sinke deeper make way before them The earth and stones which with somuch adoe they haue thus loosed they are faine to carry from vnder their feete in scuttles and baskets vpon their shoulders which passe from hand to hand evermore to the next fellow Thus they moyle in the darke both day night in these infernall dungeons and none of them see the light of the day but those that are last next vnto the pits mouth or entry of the caue Howbeit be the rocke as ragged as it will they count not that their hardest worke For there is a certaine earth resembling a kind of tough clay which they call white Lome this being intermingled with gravell or gritty sand is so hard baked together that there is no dealing with it it so scorneth and checketh all their ordinary tooles