because all mankinde was in Adams loines when he sinned This reason seemeth to be as doubtful as the question it selfe But it is made manifest by the example of Abraham Heb. 7.9.10 in whom Leui is said to haue paid tithes to Melchisedeck which was not borne some hundred yeeres after Gen. 25.23 also by the example of Rebecca who hauing two sonnes in her wombe is said to haue two nations Is there any proofe hereof out of this place Yea verely for euen as the righteousnes of Christ is reckoned to those that beleeue in him although they neuer did it because they are one with Christ so the sinne of Adam is reckoned to all his posteritie because they were in him and of him and one with him Can you shadow out this vnto me by any resemblance of earthly things We see that by the act of generation in leaprous parents the parents leprosie is made the childrens and the slauish and villanous estate of the parents is communicated vnto all their ofspring Then it appeareth that by propagation from our last parents we are become partakers of the transgressions of our first parents Euen so and for the same transgression of our first parents by the most righteous iudgement of God we are conceaued in sinne and borne in iniquitie Psal 51. VVhat call you that inborne sinne wherein euery one is conceaued It is called originall sinne which is a sinne of al the posterity of Adam whereby all the powers of the soule and bodie being infected we are made drudges and slaues of sinne Seing by the Law sinne is and the law was not before Moses it seemes that there is no sinne vntill Moses When it is said the Law was not before Moses it is to be vnderstood of the written Law in the tables of stone by the finger of God and other lawes ceremoniall and politicall written by Moses at the commandement of God for otherwise the law the ceremoniall excepted was written in the hart of man and for the decay thereof through sinne taught by those to whom that belonged from the fall vnto Moses VVhom doth the Apostle meane when be noteth them that sinned not to the similitude of Adam Infants who are borne in sinne and sinne not by imitation but by an inherent corruption of sinne How is it shewed that babes new borne into the world sinne In that they are afflicted sundrily which they bewray by their bitter cries and in that they comming out of the mothers womb go straight vnto the graue VVhat are the fruits of this sinne Actuall sinne thoughts words and deeds against the righteousnes of the law EZRA chap. 9. verse 6. 6 And said O my God I am confounded and ashamed to lift vp mine eyes vnto thee my God for our iniquities are increased ouer our head and our trespasse is growen vp vnto the heauen WHat are the things that generally follow sinne They are two guilt and punishment both which doe most duely wait vpon sinne to enter with it and cannot by any force or cunning of man or Angell be holden from entring vpon the person that sinne hath already entred vpon VVhat is the guilt of sinne It is the merit and desert of sinne whereby we become subiect vnto the punishment of God Is there any euill in the guilt before the punishment be executed Very much for it worketh vnquietnes in the minde as when a man is bound in an obligation vpō a great forfeiture the very obligation it selfe disquieteth him especially if he be not able to pay it as we are not and yet more because where other debts haue a day set for paiment we know not whether the Lord will demand by punishment his debt this day before the morrow VVhat learne you from this That sith men should shun by all meanes to be in other mens debts or danger as also the Apostle exhorteth Owe nothing to any man Rom. 13.8 Prou. 6.1.2.3.4.5 and Salomon also counselleth in the matter of suertyship we should more warely take heed that we plunge not our selues ouer the eares in the Lords debt for if it be a terrible thing to be bound to any man in statutes staple or marchant or recognisance much more to be bound to God who will be paid to the vttermost farthing How els may the hurt and euill of the guilt of sinne be set forth vnto vs It is compared to a stroke that ligheth vpon the heart or soule of a man Gen. 44.16 1. Sam. 24.4.5.6 where the wound is more dangerous then when it is in the body And so it is also a sting or a bit worse then of a viper as that which bringeth death Haue you yet wherewith to set foorth the euill of the guilt It seemeth when the Lord saith to Cain Gen. 4. Rom. 2.15 if he sinne against his brother his sinne lieth at the doore that he compareth the guilt to a dog which is alwaies arring and barking against vs which is confirmed by the Apostle who attributeth a mouth to this desert of sinne to accuse vs. What is the effect of this guilt of conscience It causeth a man to flie when none pursueth Prou. 28.1 Leuit. 26.36 and to be afraid at the fall of a leafe When a man doth not know whether hee sinne or no how can he be smitten or bitten or barked at or flie for feare and therefore against all this euill ignorance seemeth to be a safe remedie No verely for whether he know it or no his guilt remaineth as the debt is debt although a man know it not and it is by so much more dangerous as not knowing it he will neuer be carefull to discharge it till the Lords arrest be vpon his back when his knowledge will doe him no good We may see many which heap sin vpon sin and know also that they sinne and yet for all that cease not to make good cheere and make their hearts merrie Rom 2.15 1. Tim 4.2 Psal 50.21 The countenance doth not alwaies speake truth so that sometimes vnder a countenance in shew merrie there are pricks stings in the conscience which yet is oftentimes benummed and somtimes through hypocrisie it is seared as it were with an hot iron but the Lord will finde a time to awaken and reuiue it by laying all his sinnes before his face When it is knowne what is the remedie of it First it were wisedome not to suffer our guilt to runne long on the score but reckon with our selues euery night ere wee lie downe to sleepe and looke back to the doings of that day that in those things that are well done we may be thankfull and comfort our owne hearts and in that which hath passed otherwise from vs wee may call for mercie and haue the sweeter sleepe Prou. 6.1.2.3.4.5.6 For if Salomon willeth vs in that case of debt by suertiship to humble our selues to our Creditor and not to take rest till wee haue freed our selues much
and driueth vs to seeke for a mediatour which is Christ alone figured in the mediation of Moses If the promise of grace take away sinne and the Law increase sinne if it take away the conscience of sinne and this doth cause a conscience and remorse of sinne it seemeth that the Law is contrarie to the promise of grace Not a whit for the Law would also take away sin and the conscience of sinne if any man were able perfectly to performe it so that the Law causeth no sinne of it selfe but by reason of our corruption and is a furtherance to the saluation that is by grace Tell vs then how the Law serueth to the helping forward to the iustification which is by the free grace of God The Law shutteth all men and all that is of man vnder sinne not to this end that they should perish but contrariwise that they might be saued that beleeue Make that more plaine The Apostle compareth the Law to a Iustice of Peace or a Sergeant which arresteth such as transgresse against it and laieth them in prison not that they should perish with hunger cold or stinch of the prison but that when they feele their miserie and that of themselues and their workes they cannot get out of it they should flie to the free pardon and grace of the Prince And therefore not to be contrarie to the promise of grace but to helpe towards the obtaining of it How is this further cleered The Apostle compareth the Law to a garrison which is set in a towne to keepe men in seruitude which haue not subiectly mindes to their Prince to the end that comming to a iust and dutifull obedience they may be freed from the terror and seruitude of the garrison How else It is compared to a Tutor or Guardian which keepeth the child vnder age straightly whereby he hath a delight to come out of his nonage and to enioy the libertie of a sonne for so by the terror of the Law we are stirred to seeke after Christ VVhat other qualitie hath it of an Vsher As an Vsher directeth the steps of the child and instructeth him so the Law after it hath brought vs to Christ directeth vs in the way we haue to walke so that it hath two notable and worthie effects one to chase vs vnto Christ and the other to teach vs how to walke when we are come vnto him VVhat further vse hath the Law in the regenerate It hath three vses in the regenerate first as a light it directeth Secondly as a prick it inciteth because God commandeth them Thirdly it frameth to humilitie whiles by it we vnderstand we are farre from fulfilling of it ROM chap. 2. vers 14 15. 14 For when the Gentiles which haue not the Law doe by nature the things conteined in the Lawe they hauing not the Lawe are a Law vnto themselues 15 Which shew the effect of the Law written in their hearts their conscience also bearing witnes and their thoughts accusing one another or excusing AFter the doctrine of the creation and gouernment what followeth The treatise of the Law VVhat Law The Morall law VVhy so Because it was before the Gospell for it was giuen to Adam in his integritie when the promise of grace was hidden in God Must it therefore be first in vse Yea verely touching the former dutie or vertue of the Law which is to shew vs our dutie and the sinne and the punishment thereof VVhy is it said that the Law was not before Moses That is to be vnderstoood of the written Law in the table of stones by the finger of God but that law was written in the beginning in the heart of Adam and Eue. VVhat is the Law It is a doctrine commanding the perfection of godlinesse and righteousnesse and being handled in euery booke of the Scripture it is summarily contriued first into ten words or ten commandements and then into two which comprehend the whole summe of the Law which are now to be spoken of VVhat are the rules that serue for further profiting vnder the Law The first rule is that we haue the true knowledge and right vnderstanding of the Law without the which it is vnpossible to reape any of the former fruites For how can a man acknowledge the breach of that law which he knoweth not or how can he serue him in the endeuour of performance of it vnlesse he vnderstand his Masters will VVhat is the second That the Law is spirituall reaching to the soule and all the powers thereof Declare this second rule more at large The Law chargeth the vnderstanding to know euery dutie euen all the will of God It chargeth the iudgement to discerne betweene good and euill betweene two good things which is the better It chargeth the memorie to retaine it chargeth the will to chuse the better and leaue the worse it chargeth the affections to loue things to be loued and to hate things to be hated Doth the Law require these alike of all No but according to the sex growth in age difference of calling as more of a man then of a woman of a yong man then of a childe of a publike person then of a priuate man What is the third rule That the Law is perfect not onely charging the soule but also the whole soule not only to know discerne retaine will and follow good but to doe the same perfectly So in condemning euill it condemneth all euill and in commanding good it commandeth all good What is the fourth rule When the Law forbiddeth or commandeth any thing it forbiddeth and commandeth all meanes thereunto What is the fifth rule Whatsoeuer the Law commands it forbids the contrarie and whatsoeuer it forbids it commandeth the contrarie Why is euery commandement set foorth vnto vs by the second person of the singular number rather then by you or no man or euery man That euery particular man may know that God speaketh vnto him What gather you of that That God wisely preuenteth that commō speech that which is spoken to all men is spoken vnto none As it is the manner of men who can confesse that God is mercifull and righteous and yet doe shift the matter to the generall as if it did nothing belong vnto them So much of the generall rules that belong to the commandements Of how many sorts are the duties of the Law Of two of our duties to God and of those to our neighbour What are those towards God Of his worship and therefore to be preferred before the other towards our neighbour How may that further be shewed By the punishments for the breaches of the first table are more seuerely punished then the breaches of the second As he that reuileth the Magistrate shal beare his sinne but he that blasphemeth God shall be stoned to death What gather you of this The craftie practises of the Papists who make men beleeue that chiefe godlinesse doth consist in the workes of the second table as in charitie
the Scriptures of God Is it agreed that these bookes are alone in account of the bookes of the Scripture In the books of the new testament it is agreed that all they and they alone are of that account But in the old testament the Church of Rome holdeth that diuers bookes called Apocrypha are of the same authoritie with the other that haue been named By what reasons may their opinion be ouerthrowen First for that they were not written first in the Hebrew Character which all the books of the old testament are originally written in Rom. 3. Secondly for all the Iewes to whom the oracles of God were committed vnder the old testament did only acknowledge and keepe them Thirdly that these onely were read and expounded in their Synagogues Fourthly that the primitiue churches after the Apostles both Greeke and Latin did only receaue these bookes for the bookes of canonicall Scriptures What noble effects doth the Apostle set forth of the bookes of the Scripture That they are able to make a man wise to saluation through faith in Iesus Christ How is that proued First for that God is the author of them who being for his wisedome able and for his loue to his Church willing to set downe such a rule as may guide them to eternall life hath not failed herein Secondly for that it is profitable to teach all true doctrine and to confute the false to correct al disorder priuate and publique and to informe men in the way of righteousnes Thirdly for that a Minister of the word is thereby made complet and perfect to euery duty of the ministery How doth this last reason hold Most strongly for there being required more of a Minister that must be the eye and mouth of the people themselues if it make him perfect it is much more able to giue them sufficient instruction And seeing the Minister is bound to disclose the whole counsell of God to his people Acts. 20.27 he being thereunto fully furnished out of the treasurie of the word of God it followeth that by him out of the Scriptures they may also be abundantly taught to saluation What other things doe you gather from these causes properties and effects of Scripture First that being able to make vs wise to saluation Math. 23.8 Joh. 5.39 Math. 15.9 we need no vnwritten verities no traditions of men no canons of Councels no sentēces of Fathers much lesse decrees of Popes for to supply any supposed defect of the written word or for to giue vs a more perfect direction in the way of life then is already put downe expresselie in the canonicall scriptures What els draw you from thence Iohn 12.48 Gala. 1.9 From hence and specially from that they are inspired of God I learne that they are the rule the line the squire and light whereby to examine and tryal iudgements and sayings of men yea of Angels and that they can not be iudged or sentenced by any And therefore the Church of Rome hanging the credit and authoritie of the Scriptures on the Churches sentence doth horrible iniury vnto God whiles thereby they make the Churches word of greater credit then the word of God VVhat further doe you learn from hence Matth. 5.18 Psal 19.9 I learne from thence and especially in that it is a rule and a line that it is firme and stable and changeth not And therefore is a rule of steele and not as the Church of Rome imagineth it like a rule of lead which may be bowed euery way at mens pleasures But yet it seemeth dark and hard to be vnderstood and therefore not to be permitted but vnto those that are learned The cleane contrary is taught by the Apostle whē he affirmeth that Timothy was nourished vp in the Scriptures from his infancy For if little children are capable of it by the small vnderstanding they haue and lesse iudgement there is none so grosse which hath the vnderstanding of a man but may profit by it comming in the feare of God and inuocation of his name Hitherto we haue heard of the doctrine of the Scriptures what they are and what are the causes properties and effects of them us being they from whom only all doctrine concerning our saluation must be drawen and deriued What are the parts thereof It is either the doctrine of Works commonly called the Law of of Grace called the promise and sithence the comming of Christ the Gospell GAL. chap. 3. vers 17 18 19 c. to the 25. 17 And this I say that the Lawe which was foure hundred and thirtie yeeres after cannot disanull the couenant that was confirmed afore of God in respect of Christ that it should make the promise of none effect 18 For if the inheritance be of the Law it is no more by the promise but God gaue it vnto Abraham by promise 19 Wherefore then serueth the Law It was added because of the transgressions till the seed came vnto the which the promise was made and it was ordeined by Angels in the hand of a Mediatour THere being two parts of the Scripture before laid downe it followeth to speake of them apart and first of the Law tell me therefore VVhat is the drift of this place It sheweth two wayes wherein happines is recouered the works of the law and faith in the promise of grace that the Law is not that way whereby we can receiue the happines we haue lost How is that shewed For that the promise of grace whereby Abraham was iustified was 430. yeares before the Law and therefore that the Law which commeth after cannot make void the couenant of grace which it should doe if a man were iustified by the law But it may be said that the iustification by workes of the Law doth not make voide the promise of grace when as the matter is so handled as saluation commeth in part by the works of the Law Yes verely it is made voide for if saluation were before the Law was only by grace and now should be by works and grace then the promise of grace only should be made void And therefore the Apostle in the 18. verse doth shew that if it be of the Law it cannot be by the promise of grace Then it should seeme there is no vse of the Law seeing it doth not iustifie vs in all nor in part Not so for it was giuen to shew and discouer sin yea through the corruption of our nature to increase sin so farre is it from taking away sin How is that shewed By the manner of the giuing which was with such terror of thunder lightnings and smoke and fearefull sound of the trumpet as the people could not abide the voyce of God but were faine to desire that they might not heare the voyce of God but that Moses might bee a Mediatour to receiue it at Gods hands and they at his VVhat obserue you from that That the Law is terrible vnto vs by reason of our sinnes
confession that we haue sinned both originally and actually another that there is no power in vs to satisfie for them 1. Iohn 1.8.9 Psalm 32.3.4 Prou. 28.13 Iob 31.33 1. Sam. 15.19.20 Psalm 51.3.4.5.6 Acts 22.3.4.5 1. Tim. 1.13 What vse is there of confession Great for that we haue naturally a senselesnesse of sinne or else being conuinced thereof we are readie to lessen it and make it light The contrary wherof appeareth in the children of God How can a man confesse his sinnes being not known and without number Those that are knowne wee must expresly confesse Psalm 19.12 and the other that are vnknowne and cannot be reckoned generally How appeareth it that we are not able to pay it Because by the Law as by an obligation euery one being bound to keepe it wholly Deut 27.26 Gal. 3.10 and continually so that the breach thereof euen once and in the least point maketh vs presently debters there is no man that can either auoid the breach of it or when he hath broken it make amends vnto God for it considering that whatsoeuer he doth after the breach is both imperfectly done and if it were perfect yet it is due by obligation of the law and therefore cannot goe for paiment no more then a man can pay one debt with another What doth it draw with it that causeth it to be so impossible to be satisfied Rom. 6.23 The reward of it which is euerlasting death both of bodie and soule The greatnesse and also number whereof is declared by the parable of 10000. talents which no man is able to pay being not able to satisfie so much as one farthing But are we not able to satisfie some part of it as a man in great debt is sometimes able to make some satisfaction especially if he haue day giuen him Exech 16.4.5 No and therefore wee are compared to a child new borne red with blood not able to wash himself nor to helpe himselfe Luke 4.18 Matth. 12.19 and to captiues close shut vp in prison and fetters kept by a strong one so that there is as small likelihood of our deliuerance out of the power of Satan as that a poore lamb should deliuer it selfe from the gripes and pawes of a lion What is the meanes to free vs from this debt By this petition Christ teacheth vs that being pressed with the burden of our Sinne Matth. 11.28 Esay 55.1 we should flee vnto the mercie of God and to intreat him for the forgiuenesse of our debt euen the cancelling of our obligation that in law it be not auaileable against vs in which respect the preaching of the Gospel is compared to the yeere of Iubilie Luke 4.19 when no man might demand his debt of his brother How shall we obtaine this at Gods hands By the onely blood and suffering of Christ as the only ransome for sin Contrary to the Papists who confessing that originall sin is taken away by Christ in Baptisme doe teach that we must make part of satisfaction for our actuall sins and therefore the Iesuites whip themselues as if their blood might satisfie for sinne which is abominable to thinke of Do we here pray for these sinnes of this day as before for the bread of this day Not onely for them but also for all that euer wee haue done at all times before to the end that wee might be the further confirmed in the assurance of the remission of all our sinnes What is further to be considered in this petition That as in the former by bread more was vnderstood so here by the forgiuenesse of sinnes which is the first part of iustification the other is also meant namely Dan. 9.24 the imputation of righteousnes for as Christ hath taken away our sinnes by suffering so hee hath also clothed vs with his righteousnesse by fulfilling of the Law for vs. What need was there of this Because we could not appeare naked before God for as it is not enough for a beggar to come before a King to want his ragges vnlesse he haue conuenient apparell and ornaments so for vs it is not enough to haue our filthinesse done away vnlesse we bee clothed with conuenient righteousnesse not enough to put off our shackels and manacles vnlesse we haue garters and bracelets to decke vs with What else is vnderstood here Zach. 12.10 Mark 9.24 Wee pray for the spirit of prayer whilest with griefe and sorrow for our sinnes we may craue pardon for our sinnes and increase of faith So much of the former part What is set downe in the latter A true note to certifie vs whether out sinnes are forgiuen vs or not by that we forgiue or not forgiue others that haue offended vs and it is a reason of the former Matth. 9.2 Mark 2.7 Iob 14.4 Esay 43.25 But seeing God alone forgiueth sinnes here vnderstood by the word debt how is it said that we forgiue sinnes Wee forgiue not the sinne so farre as it is sinne against God but so farre as it bringeth griefe and hindrance vnto vs we may forgiue it How is the reason drawne Matth. 5.7 6.14.15 From the lesse to the more thus if we wretched sinners vpon earth can forgiue others how much more will the gracious God of heauen forgiue vs if we hauing but a drop of mercy can forgiue others much more will God who is a sea full of grace 1. Ioh. 2.10 3.14 especially when wee by forgiuing sometimes suffer losse whereas from God by forgiuing vs nothing falleth away Doth this reason tie God to forgiue vs No otherwise then by his gratious and free promise for it is a necessarie consequent and fruit of the other and not a cause considering the inequalitie betweene our debt vnto God and mens debts vnto vs. Wherein standeth the inequalitie First in the number of our debts to God being compared to ten thousand mens debts to vs to one hundred Secondly in the waight our debts to God being compared to talents and those to men being compared to pence How riseth this great inequalitie in the waight From the great inequalitie betweene God and man for if to strike a King bee much more hainous then to strike a poore subiect what is it then to strike God who is infinitely greater then all the Kings of the earth What is to be gathered of this That as this is a testimonie to our hearts that if we can heartilie forgiue others God will forgiue vs so on the otherside if wee can shew no fauour to others we may looke for none at the hands of God and therefore to pray without forgiuing such as haue offended vs were not onely a meere babling but also a procuring of Gods wrath more heauilie against vs. What learne you from hence The hypocrisie of many which assuring themselues in great confidence of the forgiuenes of their sinnes yet cannot find in their hearts to forgiue others Are we heereby bound to forgiue
of Christ be accomplished What is the cause of these signes appearing and consequently of the comming of Christ The faithfull prayers of the Saints of God which doe desire him to make an end of these dangerous wicked daies for they shall desire him to see one day of the son of man during the vexations of the false Christs Hitherto of the comming of our Sauiour Christ and the effects of it What followeth That hee shall send his Angels to the vttermost parts of the earth to gather the elect How shall they be gathered By the sound of the trumpet Numb 10.3.4.5 as sometimes the people of Israel did by Gods Commandement which shall not be of brasse or such like mettall for the Angels haue sufficient might and skill to make a sound like vnto the sound of a Trumpet Exod. 19.20 without any such instrument in which respect it is also said how that they shall see the signe of the sonne of man in the heauen as the Captaines set vp their flag and banner to gather their souldiers VVhat shall all the Angels vse the voice of one Trumpet Not so but as amongst the diuels Belzebab is said to be the chiefest so also among the Angels 1. Thes 4.16 there shall be an Archangell which shall blow the Trumpet What gather you of this Ioh. 5.20 First the vnspeakeable power of Christ in his Angels at whose sound not onely the liuing shall bee changed but the dead euen from Adam to that time shall be raised who shall not be preuented of the other but all appeare together before Christ it being all one with his power to gather the dead as the quicke Secondly also in that they shall bee changed suddenly in a moment and in the twinkling of an eye at the last trump Shall there bee more trumpets then one or shall one trumpet be sounded oftentimes No verily but one trumpet being a great while founded at the last blast thereof all shall be changed What further learne you of this The infinite knowledge and wisedome of God in coupling euery bone to his proper ioynt in his owne body with the proper flesh and sinewes thereof notwithstanding the confused masse of all things that they shall be turned into whether dust aire or other element whatsoeuer Notwithstanding also that they are so diuersly distracted in place What is the reason thereof That those that haue glorified God in their bodies might bee also glorified in the same and contrariwise those that haue dishonoured him in their bodies might receiue dishonour of God How shall the sound of the trumpet raise vp the dead No otherwise but by the quickening of God by the power of his spirit whereby it shal come to passe that both the dead shall be raised out of the dust and the mortall made immortall But cannot God doe this without the sound of a trumpet Yes verily hee is able to doe it without any such instrument as he is also able to saue men extraordinarily without the preaching of his word yet hee will vse this outward meanes of a sound as of a trumpet in gathering of his saints as he vseth his word an ordinarie meanes to call them Is not this power of Christ exercised in vs whilest we are aliue Yes very effectually in quickening vs by the Gospell to his obedience who are by nature dead in sin and so not onely vnable but also vnwilling to any good wherefore God ioyneth power to his word to raise from death to life as well spiritually in the first as corporally in the second resurrection and that this first resurrection is a manifest pledge of the second there being greater difficultie in the former then in the latter resurrection for as in the latter there is no will to rise so there is no till or gaine saying which in the former is great After what manner shall the resurrection be First the godly shall arise to euerlasting saluation and then the wicked to eternall damnation What doe you gather of this That seeing our bed is fitly compared vnto the graue and our sleepe vnto death wee consider how wee lay our selues downe into our beds being assured that if we haue faith as a fetherbed under vs and good workes as a couerlet ouer vs then no doubt as a wearie man in the morning is refreshed so shall we after the troubles of this life rise againe in ioy and consolation and as if the sunne set faire it is a token that it will so rise so when the sunne of our soules sets well it is a token of a ioyfull rising of the body What is meant by this that one generation shall not passe That as it was said before that one generation should not passe vntill the destruction of Ierusalem were accomplished which indeed came about fortie yeeres after so verily all these signes of the false Christs and the darkening of the lights of heauen as hath beene spoken shall come within an age of the latter day Wherefore is this vehement asseueration vsed that heauen and earth shall passe but not one iot of the word shall passe Against those mockers which shall come in the latter time and charge the Ministerie of the Gospell with vntruth because they see no alteration in the course of nature But all this while heere is no mention made of the saying of Elias touching the time of the last day which is that there shall bee two thousand yeeres before the law two thousand vnder the Law and two thousand after the Law and then that these daies shall be shortened for the elects sake There is no cause why considering it is without authority of the word as that which is not in the Scripture and of Elias the Prophet but of another Elias neither Prophet nor son of a Prophet Beside that the vntruth therof doth manifestly appeare considering that both before the Law there were more then two thousand and vnder the Law there were lesse then two thousand by sundrie hundred yeers And where it is said that for the elects sake those daies shall be shortened it is spoken of the slaughter daies of the Iewes by the Romane in the destruction of Ierusalem and not of the latter day For it is rather true that the end of the world is deferred for the elect for that there shall be an end thereof assoone as the number of the elect be come into the world and fulfilled 2. Pet. 3. and for that the day of the Lord shall not come vntill all the prophecies in the booke of the Apocalyps be fulfilled Last of all that the iniquitie of the wicked be come to a full measure which the Lord obseruing in other iudgements will in that most fearefull iudgement much more obserue Howbeit this opinion is strengthened in that the world shall bee gouerned six thousand in a proportion of one thousand yeers to euery of the six daies wherein it was created the proofe whereof is drawne from Saint