poynt is whether we can attaine to know when the end of the world shall be It is a case manifest whether wee be all led with a desire to know when the end of the world shall be For this affection euen the Saintes were taken withall the Prophets and Apostles Of Daniel it is manifest in Cap. 12. After that he heard of the Angell that is of Christ touching Antichrist and what thinges should be accomplished in the end of the World hee asked the Lord saying verse 8. O Lord what shall be the â—â—d of these things as for the Apostles it apeareth Mat. 24. Act. â— Lord when shal these thinges be Therefore it is a naturall inclination in all to desire the knowledge of thinges to come specially when the end of the world shall be Now the question is whether this can be knowne of vs The Lord Iesus taught that it no way can be knowne when he said Of that day that houre no man Mat. 24 knoweth no not the Angels of Heauen but the father onely knoweth that is the certaine time wherein these thinges by me foretold to you shal come to passe the father only know eth yet in all ages there haue beene some and that in the Church of Christ who haue giuen out it might be knowne some indeed certainely and they haue presumed to determine therevpon a certaine number of yeares such is mans presumption from the first vnto the second comming of Christ others probably and in such sort as that in searching this time they did contend that no great error could follow and therefore they vsed sundry coniectures whereby they assayed to determine in some fort how much time as yet remained vntill the next comming of Christ Although verily there be great difference betweene the â—â—merity of the one sort and curiosity of the other yet as the one is vtterly to be disprooued and condemned so the other for my part I cannot giue approbation vnto For true pâ—ety requireth that we bee certaine indeed that the end of the world shall bee and that the Lord will come but when that is what either day or moneth or yeare or age both it shall be and hee shall come we must of necessity confesse ingenuously our ignorance and that by no meanes it can be knowne according to the doctrine of Christ And therefore according to the Commandement of Christ let vs watch and pray expecting daily and hourly our Lord Iesus Christ being alwayes prepared with our lampes burning with the light of faith and filled with the oyle of good workes to goe out to meet him But let vs now consider what haue beene the iudgements of men touching the time of the end of the world and the comming of the Lord. In the times of the Apostles some there were who said although the day and hower of the Lords comming could not be knowne yet that the day of the Lord and end of the world could not at that time be far off others that this was newly reuealed others said that this was the Apostles doctrine others did endeuour to perswade this by reasons and coniectures but the Apostle did surprise such saying I beseech you 2 Thes 1. euen by the comming of our Lord Iesus Christ and by our assembling to him that yee bee not suddenly mooued from your minde nor troubled neither by spirit nor by word nor by letter as it were from vs as though the day of Christ were at hand The Apostle teacheth that these Impostors vsed three practises for perswasion that the Lords day was hard at hand First Reuelations for that they certainely know this by the spirit of Reuelation Secondly reasons and coniectures therfore he saith or by wâ—â—â— Thirdly counterfet letters and restimonies of the Apostle But what saith the Apostle that yee be not suddenly moued away as though the day of the Lord were at hand for that vnlesse 〈◊〉 departure come first c. hee taught that first there must be a generall Apostasie or as others will haue it a defection of the Roman Empire and Antichrist to bee reuealed with 〈◊〉 Kingdome before the day of the Lord shall come But how long after the comming of Antichrist shall succeed the end of the world and the day of the Lord 100. 1000. or moe yeares the Apostle hath not taught but why for that neither himselfe knew according to that of that day and houre c. Beholde Maâ— 24. what was bruited abroad in the Apostles ages euen amongst the beleeuers touching the end of the world And that these men were deceiued the thing it selfe teacheth After the Apostles times there were not wanting euen some who did limit a certain number of yeares vntill the second comming of Christ and end of the world Amongst the prophane Gentiles it was vulgarly bruited as a Diuine Oracle That the Christian Religion after Christ began to be honoured should continue only for the space of 365. yeeres and then presently to haue an end Saint Augustine relateth this Tom. 5. de Ciuitate Dei lib. 18 c. 53 and sheweth how false this was cap. 54. And because after the end of Christian Religion vpon the Earth forthwith an end of the world shall be therfore some Christians perswaded by this Oracle were of opinion That after these 365. yeares were expired presently the end of the world shold be But it is apparant how fouly these likewise were deceiued In Cyprians time who flourished after Christ about the yeare 250. it was credibly held that the end of the world was at hand this is cleâ—â—e out of Cyprians Epistles And which is more in a little Treatise ad Forâ—â—natum in an exhortation to Martyâ—dome if it bee Cyprians in the beginning pag. 244. these words are read Six thousand yeares are 〈◊〉 compleat since the Diuell did impugne man Although the book be not Cyprians yet is it plaine what was the opinion held in the Church with many touching the end of the World at what time this booke was published that is to say That then were 6000. yeares begun to bee accomplished and so consequently the end of the world instantly to draw neere But how fouly they also erred the thing it selfe declareth In Lactantius his time who was famous about the yeere after the birth of Christ 317. what opinion was maintained in the Church 〈◊〉 euident by his Institutions lib. 7. cap. 25. The whole expectation saith he sâ—â—l of the end of the World seemeth not aboue the space of 200. yeares In the time of Augustine Hierome and such others that many were of opinion the end to be hard at hand appeareth by Aug. his bookes To. 5. de ciuit Dâ—â— lib. 18. c. 53. he reporteth some to haue determined from the Ascension of the Lord vnto the end of the world 400. yeares others 500. others 1000. But Augustine doth deâ—ide them all and refutes them by the saying of the Lord Christ Act. â— It is not yours to know the seasons which
Angell seemeth to insinuate when speaking of the same time he putteth downe a different number of daies first 1290. then 1335. For if from the time of the dayly sacrifice abolished there were but vnto the end onely 1290. daies wherein the Church should be afflicted how doth hee presently adde withall him to bee futurely blessed who in this endurance of euils shall persist couragious vntill the daies 1335. Certes I doe see no other cause but that his purpose was to signifie that the same time of some was iudged longer of some of lesse continuance and in that respect the whole Tract of Time to be to vs vncertaine I passe ouer this That the Fathers and some others doe construe this place as that other cap. 7. of three yeares and a halfe wherein that last Antichrist was said by the Ancients should raigne for those daies 1290. are the same in their opinion with a time times and halfe a time because they amount to three yeeres and a halfe Finally some there bee who would haue here a repetition and explanation of that which also before in the end of the 9. Chapter he had said viz. of that time within which the daily sacrifice being vtterly taken away the Temple likewise should be destroyed by the Romans neuer againe to be re-edified that is within three yeeres and a halfe more or lesse for so long time was that warre protracted and finished after which presently ensued the horrible vastation both of Citie and Nation And thus they reade the words of the Angell And touching the time wherein I said the dayly sacrifice should be remoued and the obhomination of desolation erected are 1290 daies so that this they say is the true sense thereof O Daniel thou hast desired to know when the finall end of all things shall bee I haue shewed thee that the end is sealed and closed vp neither that to thee nor any other mortall man shall be made any other reuelation then as is alreadie reuealed But concerning the end of the Sacrifices Policie and Gouernment of the Iewes as also of the Warre to bee waged against them whereof also I haue treated in the 9. chapter if thou wilt learne the certaintie when this shall haue an end or finall determination I can commonstrate vnto you a most certaine supputation that is to say That it shal be finished within 1290. daies nay within 1335 daies Thus hold these men Therefore out of Daniel can no certaine time bee obserued touching the end of the World but onely that this time is determined with God but yet vnknowne to vs and that in this time the Church should bee strangely afflicted For Daniel making enquiry for this end answere was made Goe thou Daniel for the words of this Book are made up and sealed vntill the time of the end Many shall bee purified made white and tried and the wicked shall doe â—ickedly Dan. 12. The fift coniecture 1. Tim. 4 For the Spirit saith that in the last daies shall be perâ—lous times men louers of themselues c. I answere That euen when the Apostle did fore-tell these things there were many such in the world therefore hee saith But thou also aâ—oid such for of such are they which enter into 〈◊〉 houses c. But now there bee more such I answere What if there shall be many more and much worse follow after vs and specially in the end of the World Augustine doth like wise giue the saine answere to this Argument drawne out of this place of the Apostle in Epist ad Hosych Other coniectures also are alledged But such as I haue remembred are the principall and we haue manifested that no certaine conclusion can be determined touching the end of the world We therefore conclude That for the time of the end of the world either in what day or month or yeare or age it shall be or that the Lord Christ shall come it can neither bee comprehended by any certaine knowledge or any firme coniectures of any mortall man and the reason is for that God will not haue it knowne but onely to himselfe according to that Of that day and houre c. This we know indeed that the end of the world approcheth dayly nearer and nearer but when it shall be wee can not know This is my determination of this question which I clearely know to bee both godly and consonant to the Scriptures and profitable although I make no doubt that I may freely speake my minde but that in those numbers of daies which are prefixed by Daniel and the Apocalyps before the end of the world are included many mysteries touching the last times which things he may comprehend who is endowed with a peculiar instinct of the holy Spirit neither would I make doubt but that hee might pronounce sentence both of the end of the world and of those things which shall come to passe about those times But this gift is not granted to me He that hath it let him impart it I will not despise his prophecie I will trie all things in the meane time retaine that which is good From hence consequently ariseth the third capitall point Whether it be lawfull to search out the certaine time that wee may know when the end of the world shall be I answere I am not of that opinion For if God will not haue it to be knowne then he doth violate the will of God who trauelleth and searcheth certainely that he may know it Besides hee saith expressely It is not yours to know the times and seasons c. If it belong not to vs wee may not lawfully inquire to know Therefore God that hee might manifest to the world howmuch this curiositie discomenteth him hee hath effected that so many as from the age of the Apostles hitherto haue desined any certaine time of the end of the World they haue been euicted of errour I speake of the ordinarie inquirie of all if any extraordinarie bee called to the intelligence of these mysteries I doe cast no lets in the way onely let euery one bee cautelous that hee deceiue not himselfe and tempt the Lord. Surely Curiositie is fruitlesse but Sobrietie most profitable And as they are commended who loue the comming of the Lord so I finde both Daniel and the Apostle to bee reiected when they did propose curious questions When shall these things be c. The fourth Chapter is why God will not haue vs know the end of the world I answere euen for the same reason why hee will not that any should know when he must die Verily that wee should alwaies watch and pâ—ay and alwaies haue our loines glâ—â— vp and haue our lampes in our hands filled with oilâ— and burning as if the Lord were to be expected hourely The Lord himselfe alledgeth this cause Mat. â—4 after he had said of that day c. And by the example of the deluge which caâ—â—t sodainely vpon the world in the daies of Noah he had concluded
the Father hath reserued in his owne power Mat. 24. Of that day and hower c. A certain Bishop also in Augustins time by name Hâ—sychius did seeme to hold That although none could know of the day and hower of the Lords comming as the Lord had â—aâ—d yet a set time and space of yeares might bee limited from the comming of Christ in the 〈◊〉 â—ntill his second comming and therefore 〈◊〉 〈◊〉 Christians to finde out this time And of this point he writ to Augustine To. 2. Ep. 79. Besides other places of Scripture which he abused for this opinion that place of Daniel cap. 9. of 70. weekes was one For that place might be vnderstood of the time intermediate betweene the comming of Christ in the flesh and his second comming or at least by proportion it might be collected That as from the time of the formes prophecy of Daniel vntill the first comming of Christ there went betweene 70. weekes of yeares so likewise from the time of the first comming vnto the second there should interpasse 70. weekes of yeeres From thence therefore there might be gathered the certaine time vntill the end But Augustine teacheth that the place of Daniel can in no wise be vnderstood of the second comming of Christ Hee that listeth let him reade the other Testimonies of scripture which Hesychius abused for the 〈◊〉 of his opinion and then let him reade Augustines answeres to the seuerall places Epist ad Hesychium 80. To that which the Lord spake to his Apostles Act. 1. It is not for you to know the times and seasons c. this answere Hesychius returned That only was spoken to the Apostles for hee would not haue them to know for that hee would not haue them witnesses of the consummation of the World but onely of his Passion and Resurrection but yet his will was that else wee should acknowledge the time of the end of the world And to this effect he wrested euen that answere of Christ to the Pharisees wherein hee reprehended them saying You know how to discorne the outward appearance of the skie but you know not the time of your visitation This Bishop did interpret this sentence of the time of the second comming of CHRIST whereas Christ spake of his first comming Summarily Augustine concludeth That by no place of Scripture it can bee gathered when the time of the end of the world shall be or that Christians may make inquirie seeing it is written and spoken to all It is not for you to know the times or that it can be knowne of any mortall man seeing it is written Of that day and houre that is of the Lord returne no man â—noweth So Grogorius Papa from the corrupt conditions of his time and the strange wonders seen in his age was often accustomed to say That his Age was not farre distant from the end of the world But hee likewise was much deceiued Now I proceed to the men of our owne Age. Many and those learned and religious men haue thought â—â—though no â—â—t time can be appointed betweene the first and second time of Christ yet by probable coâ—â—â—ctures it may howsoeuer be known and discerned The thing itself hath not yet declared whether their opinion be 〈◊〉 or â—â— but such as long after succeed vs shall vnderstand whether these deuout learned men were erroneously led yea or no. For my part I doe onely endeauour to prooue that these coniectures alledged by them were very weake and so by them that no proofe or determination can bee made of the end of the world We will produce the principall and examine them The first coniecture of these men is taken from 6000. yeares wherein they say the world shall endure For the Hebrewes haue left written in their bookes specially in the 〈◊〉 that this was the praediction of Elias the Prophet The world to continue 6000. yeares 2000. vaine 2000. the Lawe 2000. the Messiah and if any time came short of them it was wanting for our sinnes Irenaeus likewise lib. 5. cap. viâ— concludeth That the world shall continue onely 6000. yeares and hee collected this his commentation not from the Hebrewes but from the proportion of sixe daies wherein the world was created after which six daies was the Sabboth that is the day of rest This indeed saith he is both a narration of things past and a prophesie of things to come For one day signifieth a thousand yeeres as the Scriptures doe testifie and 2. Pet. 3. One thousand yeeres before the Lord are as one day Therefore as the World was consummate in the Creation thereof within the compasse of six daies and then Rest so in the end thereof it shall bee consummate within the space of six 〈◊〉 yeeres then shall follow true and perpetuall rest Also Lactant Firmianus it 7. c. 14. saith That the World shall bee consummated in the compasse of 6000. yeeres and he borrowed this opinion together with Irenaeus euen from one and the same fountaine Which said opinion touching the durance of the World for 6000. yeeres many likewise entertained of many wherevpon also Gregorius Papa to â— in c. 9. 〈◊〉 1. Reg. colâ—â—â— 1415. The world saith hee was created in six daies and shall be determined in six Ages They adde further That the 6000. yeeres shall not be fully complete and that partly they confirme by the prophecie of Elias partly by the speach of Christ Mat. 24. Vnlesse those daâ—es should be shortened c. For although he there speake of the ruine of Hierusalem yet likewise they contend that it may be vnderstood of the time of the consummation of the world Seeing these things stand so say they 2000. were before the Law 2000. after the law and that according to the computation of the Hebrewes and of 2000. vnder the Messiah are now run ouer 1560. and there is in remainder 440. and of them also some shall bee substracted therefore that the world cannot endure longer at the furthest then about 400 yeeres This is their first coniecture But who may not see how infirme it is First Elias hiâ— prophecie whervpon they relye 〈◊〉 not authenticall Indeede it is auaileable against the Iewes who doe admit that prediction to proue that the Messiah is come seeing there bee now run out 5560. yeares but for demonstration of the end of the world it auailetâ— nothing at all Likewise the ratiocination of Irenaeus and Lactantius is too-too infirme and feeble therefore iustly doth Augustine confute it Besides I say it is against the worde of God For the Lord saith That none can surely know when the end of the world shall be As for that day c. If then this their sentence touching 6000. yeares were true we might easily know when the end of the world would be but this were against the word of Christ Therefore this opinion of 6000. yeares for the world to endure is vntrue The second coniecture is collected from the foure Monarchies of the world
things and shall seduce all except a few of the Elect partly by his hypocrisie partly by his lying miracles 2. Thes 2. insomuch that as Iohn speaketh in the Apoc. 13. Reuelation he shall make the 〈◊〉 〈◊〉 to come downe from heauen in the fight of men partly also by his power and violence Therefore in this manner when the Sonne of Man shall come that is about his comming certes little faith shall bee found vpon the earth but when that principall Antichrist shall bee destroyed with the Spirit of Christs mouth and by the efficacie of the Word of God hee shall be discouered to all men who he is not Christ but Antichrist then happily the Iewes shall know their Messiah bee conuerted vnto him and be saued Therefore Antichrist raigning scarsely shall any faith bee found vpon the earth but being destroyed very much The other question is If so many signes shall go before the end of the world whereby shall be manifested to holy men that the Lord is not far off How then hast thou formerly concluded that it cannot be known to any when the Lord will come and when the end of the world shall be I answere These things are not repugnant For notwithstanding the signes shall giue notice to the godly that the Lord is not farre off yet from thence cannot be collected the certaine time wherein he will come Behold many signes which doe fore-run the comming of the Lord are long agoe accomplished yet how great licentiousnes and securitie how much corruption of religion and manners how many great heresies The Lord saith As in the daies of Noah c. Mat. 24. Luc 17. And the Apostle In the last daies men shall be louers of themselues But how great a Lethargy amongst men hath been so long since the Apostles time But who could either in the Apostles time or now can define how much time remaineth vntil the Lords comming Further the Apostle saith The Spirit speaketh manifestly that in the last daies some shall depart from the faith but this Oracle was it not become to bee fulfilled in the Apostles time And certainly those were the last times as Iohn doth beare witnes saying it is the last time Yet we see how long doe continue those last times likewise how lately the Kingdome of Antichrist was reuealed and what it is What for that it begun to be reueiled in Bernards daies In Psalme Qui habitat 6. Ser. pag. 413. At nùnc quidem c. But now indeed saith hee wee haue peace from Pagans peace from Heretiques but there is no peace from false children Thou hast multiplied the Nation O Lord Iesus but not magnified our ioy all are Christians and yet all seeke their owne not such things as are Iesus Christs likewise the duties of Ecclesiastical dignities are transformed into filthy gaine and the busines of darknes neither in them is sought the saluation of soules but the excesse of riches for this they are shauen they frequent Churches they celebrate Masses they sing Psalmes at this day most impudently there is contention for Bishopricks Archdeaconries Abbotships and other dignities the reuenues of Churches are wasted vpon the practise of superâ—â—uities vanities it remaineth that the Man of sinne bee reueiled the sonne of perdition the Ghost that walketh on the day but euen at noone-day which is not onely transfigured into an Angell of light but also exalted aboue all that is called God or that is worshipped Thus Bernard Loe one of the principall signeâ— going before the end of the World that is to say the manifestation of the Kingdome of Antichrist yet who either could or can affirme when the Lord shall come Therefore by those tokens which runne 〈◊〉 long before although they notifie that the Lord indeed will come and that he is not farre off yet notwithstanding it cannot bee determined to what length of yeares this extendeth that he is not farre off So 〈◊〉 those signes which fore-run by souâ—â— nearer distance it may be gathered that the end of the World is more neere approching then before and that the Lord will come quickly yet neither of what space this quilckly will be it cannot before be knowâ—â— In the Apocalyps likewise it is said cap. 3. Behold saith the Lord I come quickly and yet he is not come The conclusion is this that although many signes shall bee forerunners and praecedents to the day of the Lord and end of the World yet will it not thereupon bee any consequent That it can be knowne by any signes when the Lord will come Neither is that the vse of signs that by them wee may know the time and set day but there be other vses And in my iudgement there bee three vses of these signes and these seruing against three grieuous perils in this busines The first perill is Lest any should vtterly resolue that there should bee no end at all or returne of the Lord. Against this daunger the Lord in the Scriptures hath deliuered and commanded that we should so belieue that this world shall haue an end and that the Lord Christ will certainely come againe To this effect doe tend the tokens foretold from the Lord scilicetâ— That when we shall see them come to passe we may become more certaine that the Lord as he did prognosticate will certainely come The first vse then of the signes is that by them as by seales the promise touching the comming of Christ should be ratified and our faith therin confirmed Another perill is Though wee certainely beleeue that the end of the World shall bee and that the Lord shall come yet lest we should deny him as yet to bee farre off and to make delay For this imagination is the cogitation of the euill seruant and maketh a man secure in his sins Against this danger the Lord would haue vs alwaies to resolue that the day of the Lord is not farre absent To this effect tend these voices Phil. 4. The Lord is at hand also Mat. 24. of the euill seruant who imagineth that the Lord wil not come quickly he saith the Lord of that seruant will come in a day when he hopeth not and in anhoure when he knoweth not and will cut him off c. as though hee should say his Lord will sooner returne then that euill seruant expected Luc. 12. And be ye likewise prepared for the Sonne of Man wil come at an houre when yee thinke not For this purpose serue the signes foretold by the Lord. Verily for that whereas wee perceiue yea from the beginning and doe dayly see many of them accomplished already and to come to passe we should therfore thinke that the Lord is not farre off and so watch and pray Wherfore the Lord when he had fore-told the signes he consequently added the vse of the praediction thereof saying when yee shall see all these things Knâ—w that he is nigh euen in the dores Therefore this is the second vse of these signes
That indeede by the sight thereof wee might know the Lord not to be farre off but quickly to returne yet so as that wee may neuer define how far off this quickly shall be The third perill is this lest that because the good seruant must remember that it may so fall out that his Maister may come quickly hee should rashly define how long or how short time that quickly will be and should appoint any certaine time when his Lord will come For that determination of a certain time besides that it is presumptuous it is likewise repugnant to the will of God and pernicious Against this rock the Lord will haue vs to acknowledge and confesse that wee cannot know this time and that it is onely knowne to God Againe hee would haue vs know that it is not our office either to search out or to know the times and seasons which the Father hath put in his owne power Hereunto also appertaine the signes that is to say That when we shall see many of them to bee originally accomplished from the time of the Apostles neither yet presently the Lord to bee come that 〈◊〉 yet wee presume to define though we see the rest of any certaine time of his comming but that we should know that this onely is seene to the Lord and therefore for that wee are ignorant when he will come we should alwaies watch and pray Wherfore the Lord saith Matthew 24. If the housholder knew at what houre the theefe would come he would doubtlesse waâ—ch and not suffer his house to be digged through as though he should say he would doubtlesse watch that houre onely wherein he knew the thiefe would come but for that he knoweth hee will come and is ignorant in what houre therfore hee awaketh the whole night and standeth vpon his watch be yie also thereforâ— prepared that is alwaies for at an houre when yet thinke not will the sonne of man come as if he had said If yee know that certaine time wherin he would returne yee would watch onely about that time and addresse your selues to meete me but for that yee are ignorant when I shall come at midnight or cock-crow or in the morning and yet yee know certainly that I wil come therefore yee ought continually to bee prepared and in readinesse These therefore are the three principall vses of the tokens foregoing the end of the world and the comming of the Lord first that by seeing of them we may firmely know that the Lord wil come next that by the sight thereof wee may know that hee will come quickly thirdly that by seeing of them wee doe not yet determine how long this quickly shall endure for that many of them are come to passe and yet the Lord commeth not Besides no signes doe bend that way that by them we may be enabled to define the certaine time of his comming and of the end of the world Therefore the Lord did first prognosticate the signes Matthew 24. and then leâ—t any man should yet thinke that hee could gather how much space of time remained touching the Lords comming he added Of that day knoweth no man We see therefore that this sequele hath no coherence The signes are fore-told that doe fore-runne the end of the world therefore when they formerly come to passe and are accomplished we may not thence obserue how much time certainely remaineth vntill his comming for that there be other vses as is manifested already of the signes then that by them wee either can or ought to conclude the certaine time of the world But by all these wee may easily collect what a Christian man may doe in this question touching the end of the world Now then out of things allready spoken let vs discusse the duties of a Christian man to be obserued in this question of the worlds ending The sixt Capitall branch is what thinges are to bee obserued of a Christian man in this question touching the end of the world Wee must firmely beleeue that this world shall finally come to an that the Lord shall returne and that the world shall be renewed wherefore seeing there must be a renouation of the Heauen and Earth we are to giue regard that wee likewise be daily renouated as Peter teacheth 2. Pet. 3. When this end shall come wee are not curiously to inquire both for that it cannot be knowne according to the voyce of Christ Mat. 24. as also for that we are forbidden in that saying Act. 1 It appertaineth not to you to know the times c. Although we know not when hee will come yet in the meane while we are to desire his comming according to that Mat. 6. Let thy Kingdome come And this is likewise acceptable to God as the Apostle testifieth 2. Tim. 4. henceforth is laid vp for me a crowne of righteousnes which the Lord that iust iudge shall render vnto me at that day and not only to me but also to all such as shal wish for his comming Albeit wee know not when yet ought euery one continually to haue in remembrance that the Lord may sooner come then the world supposeth For this is the difference betweene the good and euill seruant Luc. 12. The euil one saith My Lord wil deferre his comming c. but the good one saith I know not verily when my Lord wil come but I do daily expect him for he wil come as hee prophesied as a thiefe in the night that is vpon the sodaine Againe albeit that I may in the interim yeeld this that he will not come speedily to iudge the whole world yet it may bee he wil come to morrow to exact of mee a priuate account of my life Because we know not when the Lord wil come we are to watch and pray perpetually and our lamps are so to bee kept furnished with faith and good workes as if he were to come to morrow according to that of Christ Mat. 24. Watch therefore and pray for you know not what houre your Lord will comâ— Wherefore at no hand are we to imitate that euill seruant who for that hee doth promise to himselfe that his Maister wil deferre his comming he is drunke with the drunkards and smiteth his fellow seruants Luc. 12. If we be tempted to impatience for that the day of the Lord commeth not quickly or because the Lord doth so long deferre his comming let vs follow the counsaile of the Apostle Pet. 2. Epist 3. Let vs fasten our eyes not vpon the passage of this temporary life but vpon aeternity it selfe where all time be it neuer soe long doth vanish to nothing and let vs bee advised that a thousand yeares with the Lord aâ—â— but as one day according to that 2. Pet. 3. Moreouer bee not ignorant of this one thing beloued that one day with the Lord is as a thousand yeares and a thousand years as one day Let vs therfore vnderstand that this delay is nothing If further we shal be assaulted either of
the things that are of God and to refute their reasons it is not worth the labour for wee haue nothing to doe with those Philosophers Others who deny that this world shall once haue an end are certaine Atheists and mockers of things diuine of whom Peter This know first 2. Pet. 3. v. 3. that in the last dayes shall come moâ—kers which will walke after their owne lusts and say where is the promise of hâ—â— comming For since the Fathers dyâ—d all things continue alike from the beginning of the Creation But thâ—se mens blindnes or madnes rather is refelled by the euident certaintie of the word of God S. Augustine tâ—m 2. ep 42. ad fratres Mandarenses doth thus dispute Al other things which the Holy Spirit in thâ— Scriptures by praediction foretold came to passe accordingly as the first comming of Christ the destruction of Hierusalem And the same Spirit in like manner hath foretold of the future end of this world of Christs second comming Therfore certainely it shall come to passe The argument indeed of these mockers doth Peter thus conâ—ute ver 5. For this they willingly know not that 2. Pet. 3. the heauens were of old and the earth that was of the water and by the waâ—â—â— by the word of God ver 6. Wherefore the world that then was perished â—uerflowed with the water ver 7. But the heauâ—ns and earth which are 〈◊〉 aâ—â— kept byâ—he same word in store and reserued vnto â—ire against the day of condemnation and of the destruction of vngodly â—en Thus much Peter The meaning of which words I wil make plaine because those mocking spirits doe endeuour from the continuing state of the world to proue the perpetuitie thereof and doe deride the word of God Peter doth ouerthrowe their argumentation by this reason The world as by the word of God it was of the waters and by the waters so also by the same word of God when indeede it seemed so good vnto the Lord being drowned with the same waters it perished and came to an end and after by the same word of God it was restored againe This Historie was most apparent and a thing most famous and of most certaintie vnto the whole World Therfore by the same Word of God as in the first turne by water so secondarily by fire when it shall so please the Lord it may bee dissolued and haue an end The Lord foretold the future end of the world and that himselfe would come the second time therefore this World must haue an end and the Lord will come For now are reserued these Heauens and Earth vnto fire for the day of iudgement and perdition of the vngodly wherefore from the continuing state of the world the consequence holdeth not That the world is vncorruptible and shall neuer haue end For that also before the Flood it lasted long and yet afrer for all that perished and euen by such things as from whom it had it originall and was supported that is by the waters so by fire an other Element of the World the same world shall be destroyed The third sort who vouch the perpetuity of the world are some who are neither absolute Philosophers which are destitute of the sacred writings neither yet scoffers and contemners of celestiall things but both men fearing God and most expert of holy writ of which kind amongst others was Philo Iudaeus Hee left a boòke written with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Of the corruptible state of the world in which treatise he laboureth to make good by sundry arguments that the world is incorruptible But if Philo had in this sence vnderstood the world to bee incorruptible for that neither it should vtterly be dissolued into nothing nor yet changed into a worse estate we likewise would haue condiscended vnto him For we likewise acknowledge out of the word of God the renouation of the world and in the future a new Heauen and a new Earth And so certainely seemeth Philo to haue holden by his explanation whereby he declareth what he meant by the name of corruption For thus he holdeth in the entrance of his booke pag. 645. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For corruption is called an exchange into a better state It is likewise called the totall extinguishing of a thing in being which then necessarily is termed a thing without existence For as of nothing nothing is made that is naturally so neither can nothing be dissolued into nothing Philo had read the Psalmes and Prophets who writ of this matter but if he followed any other â—eâ—sâ— the godly Christians doe not accord with him For the testimonies of Scripture are most cleare touching the end of the world Psal 102 In the beginning thou lâ—â—dsâ— the foundation of the Earth and the Heauens are the worke of thy handes they shall perisâ— but thou endurâ—st they 〈◊〉 shall waxâ— old as doth a garment and as a vâ—stimen thou shalt charge thâ—â— and they shall be changed but thou art the same and thy yeares shall not faile Mat. 5. Til Heauen and Earth shall passe away one iot or title shall not pâ—rish of thy laâ— 2. Pet. 3. That day of the Lord shal come as a thiâ—fe in the night wherein the Heauens shall passe away with a noyse the Elements shal melt away with fire and the Earth and all thinges therein shal be burned Againe the Heauens by burning shal be dissolued and the Elements shal melt away with heat but we looke for new Heauens and a new Earth according to his promise Thus Saint Peter Therefore this first Capitall poynt is to be vouched That this world as in case now it is shall finally come to an end that is be changed into a better condition and God only to be vtterly voyd of all variablenes or change To what purpose then tendeth this doctrine S â— Peter teacheth 2. Eph. 3. Seeing saith hee all these things shal be dissolued what manner of men ought we to be in holy conuersation and duty of piety expecting and haâ—ting vnto the comming of the day of the Lord. The Argument is this in effect The Heauen and Earth shall bee renewed at the comming of Christ How much more therefore ought we to be renewed who presse on to meet Christ at his comming Therefore we are to endeauour for a perpetuall renouation and to adhere in heart to God onely who alone is vtterly vnchangeable as for other thinges they ought to be had in contempt because they all shal bee changed and shall all finally haue an end For this purpose out Apostle made mention first of the vanity of this world then he added Now are the last times that is where in is instant the comming of the Lord Christ And why these things that contemning the world and then auoyding those Antichrists we being fortified in the Apostles doctrine might watch and liue sobeâ—â—y and iustly alwayes prepared to go meet Christ at his comming The second Capitall
Daniel to goe about â—o conclude any determination touching the finall end of this world Finally some there be who would so expound the chapters of Daniel as that in no respect they wil haue him speake of the Romane Monarchy but what all others haue interpreted thereof they will haue vnderstood of the Kingdome of the Selucians specially for this reason because the Church of the Iewes was neuermore hardly and extreamly intreated by any other then by that Kingdome before the comming of Christ and most of all by Antiâ—chus Epiphaâ—es whom they vnderstand by the last horne Dan. 7. And these expositors haue reasons of no small consideration for this their interpretation Read the Annotations of Treâ—â—elliâ—s and 〈◊〉 And if we approue this exposition what need haue we to borrow any coniecture from Daniel of the time of the end of the world whereas he had not the least thought of this matter And out of this an answer to the 7. of Daniel is apparant where they would vnder the name of the last horne that the Turkes Empire must be vnderstood For first of all it may be denyed and that not without cause that by that last horne is not signified the Empire of the Turkes For the antient Fathers both Greeke and Latine by that horne vnderstand Antichrist with his Kingdome and here I report the iudgement of the Fathers that he indeed shall come towards the end of the world and that sodainely he shal rise vp among the ten hornes that is ten Kinges but when he shal come that it can not be known of vs therefore that we ought not to preuâ—t Gods counselin searching out wheÌ„ thesethings shall come to passe Let vs hâ—â—re St. Hippolitus expounding this place of Daniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherfore touching the Leopard the prophet foretold how there should be 4. heads to him that had the dominioÌ„ so it came to passe the Kingdome of Alexander was deuided into foure principallities so euen now we must expect how the ten hornes shall come out euen of this same that is the Kingdome 1. Empire of Rome when the time of the beast shall be accomplished And alittle horne which is that Antichrist Shal out of them sodainly appeare and Iustice shal be taken from off the Earth and the whole world shal melt into a consumption VVherefore we must not anticipate the will of God but patiently perseuere and pray that we fall not into those times neither be vnbeleeuing but that these future thinges shall be fulfilled For if those first thinges according to the praedictions of the Prophets were not effected then wee cannot expect these but if they were fulfilled in their due times accoiding to the prophesies accordingly also these thinges shal plenarily come to passe Hierome also doth expound this place of Daniel of Antichrist and he manifesteth what hee meaneth by Antichrist and this saith he is the iudgement of al writers Ecclesiasticall his wordes are these Ergo dicamus c. Therefore let vs affirme that which all Ecclesiastical wâ—â—â—ers haue deliuered in the consummation of the world when the Romane Empire is to bee destroyed that there shall bee ten Kinges who shall deuide the Roman world betweene themselues and the eleuenth a little King to arise who shall conquer three Kinges of the ten that is the Kinges of Egipt Africa and Aethiopia as by the processe we will more manifest which being slaine euen seauen other Kinges shal submit their necks vnder this Conqueror And behold saith hee the eyes were as the eyes of a man in the horne least according to the opinion of some wee should repute him either to bee the diuell or some Ghost or els a singular man whom Diabolum vel Doemonem the deuill should possesse bodily and a mouth speaking proud things For he is the man of sinne the sonne of perdition so that hee dare sit in the temple of God making himselfe as God Maister Bullinger a most graue writer doth accord in iudgement with the Fathers touching this interpretation of this horne but yet out of histories demonstrating that Antichrist is come already that the three other hornes are broken downe and that he is increased by the subiection of those others and his kingdome to be inlarged and to haue his seate at Rome But what if we should with Mr. Caluin a most acute and learned interpreter by the name of this horne vnderstand as many indeed of his followers doe Iulius Casar himselfe and others his successors Augustus Tiberius Caligula Claudiâ—â— Nerâ— and other Casars and the very Empire of these Caesars what if we shall vouch with others by that horne to be signified Antiochus Epiphanes for he did most cruelly of all others aflict the polliticall state of the Iewes and subuert the religion and erect idolatry as is plainely made manifest in the first booke of Macchabees as that wee stand in need of no other interpreter wherein was a true type of Antichrist But what from thence can be gathered touching the end of the world Daniel as yet hath treated nothing of that other comming of Christ seeing he is wholly employed in explaning those Monarchies which are to preuent his first comming The third coniecture is drawne from the time that Anrichrist being reuealed should raigne The Scriptures seeme to deliuer say some that Antichrist shall raigne three yeares and a halfe To this purpose is referred that formerly mentioned time of Daniel a time two times and halfe a time But the place is more perspicuous in Apoc. 11. It is giuen to the nations that is Antichrist and his members and they shalt read downe the Citty 42. Months and 42. Monthes do amount to three yeares and an halfe After this time granted to Antichrist ouer the Saints be run out Iohn teacheth Apoc. 17. that a Lambe shall come who shall kill Antichrist Thus therefore they reason Antichrist being manifested shall practise his tyranny ouer the Saintes three yeares and a halfe and after shall Christ come Those years as they expound are the yeares of Iubelee So that one yeare shall signifie fifty naturall yeares and so three yeares and an halfe shall amount to 175 yeares The Pope is Antichrist and hath hiâ— now reuealed already about 45. yeares Therefore there remaineth as yet about the Lords second comming vntill a hundred and thirty yeares and soe some certaine time of the end of the world may bee gathered out of the Scriptures I answere that this coniecture is very feeble and infirme For first the name of three years and an halfe the Fathers doe account for naturall yeares and they said that Antichrist should raigne so many naturall years before the comming of Christ wherefore this is a poore collection that they expound it of the yeares of Iubilee Further although I doe not deny the Popes Kingdome to bee the Kingdome of Antichrist for that therein many thinges are defended which diametrically are repugnant to the doctrine of CHRIST and therefore I
that such like and so sodaine should be the comming of the Son of Man forthwith hee annexeth this exhortation saying Waâ—â—h therefore for you know not when the Sonne of Man shall come giuing instruction in these words that this is the cause why he would not haue vs know the certain time of the end of the world that is to say That beeing certaine the Lord will come and vncertaine of the time when hee will come wee might continually watcâ— and pray dayly and hourely being in expectation of him Therefore Augustine saith in Epist ad Hesychium The Lord was willing we should know his first comming for that the knowledge thereof was both necessarie and profitable for vs whereupon the Lord reproueth the Iewes Luc. 12. saying Ye can discerne the face of the skie but doe yee not discerue the day of your visitation for that who doth not acknowledge the first comming of the Lord cannot prepare himselfe for his second comming But he would not haue the day and time of his other comming to bee manifested for that it was not expedient for vs lest verily we should say with the euill seruant Luc. 12. My Master doth deferre his comming so let vs feast and beate our fellow-seruants c. The Lord will not haue vs promise much time to our selues before his comming but dayly to expect him for that hee would haue vs alwaies in a readinesse Therefore in the same chap. Mat. â—4 in the end he addeth saying But if that euill seruant did say in his heart My Master will defer his comming and shal begin to smite his fellow-seruants and shall likewise eatâ— and drinke with the drunkardâ— the Lord of that seruant shall 〈◊〉 in a day when hee looketh not and in an hours when 〈◊〉 knoweth rat and shall cut him off and give him his portion with hypocrites there shall be weeping and 〈◊〉 â—fâ—eeth Now wee perceiue the cause why the Lord would not haue vs know that time certainly for our own saluation lest promising a long time to our selues like those seruants wee should eate and drinke with drunkards c. Therefore praeposterously and contraâ—ie to the will of God they doe who pamper their belliâ— and delight in gluttony 〈◊〉 withall doe curiously dispute when the Lord shall returne The fift Capitall branch is touching the signes which are praeceâ—â—neâ— before the end of the world and the comming of the Lord Christ and of the vse thereof For although wee can know no certaintie concerning the time wherein the Lord will returne for that his will was otherwise notwithstanding sundry signes doe fore-â—â—nnâ— the Lords comming and so the end of the world wherby both that the Lord will certainly returne and that hee is not 〈◊〉 distant shall be made manifest to the godly and honest hearted men But I will not recite all these signes only I will point out certaine places of Scripture where these things are to be read Mat. 24. which also are rehearsed Mar. 1â— Luâ— â—1 so like wise to the same effect Lâ—c. 17. so somewhat of the pauâ—itâ—â— of the the tâ—â—e beleeuers Luc. 18. Rom. 11. of the calling or conuersion of the Iewes Likewise other things â— Tim. 4. 2. Tim. 3. 2. Thâ—s 2. But further some certaine distribution of these signes is to be holden some doe runne long before the end of the world and some are more neâ—rely praeccdent To the first kinde apperâ—â—ineth that securitie of the men of this age which is portrayed Mat. 24. Luc. 17 and elsewhere As in the 〈◊〉 of Noab c. Againe As it was in the daies of Lot c. Againe herevnto pertaineth that reuolting from the faith which is described â— Tim. 4. The Spirit speaketh euidently that in the last times some shall deparâ— from the faith c. â—hich also else where is remembred Likewise here vnto belongeth that corrupt state of the world which is painted out by Paul 2. Tim. 3. In the last daies shall perilous times be at hand c. forâ—en shall bee â—onars of themselues c. Hitherto likewise belongeth that defection or Apostafie and reuolting of the Kingdome of Antichrist which is read 2. Thes â— These signes long ago were begun and that a farre off did fore-runne the day of the Lord and the end of the World and so doe fore-runne continue their course vntill vpon a sodaine the Lords comming shall ouertake vs. But to the other sort which are more neerely praecedent doth belong that mysticall conuersion of the Iewish Nation to Christ which shall come to passe about the end of the World and which the Apostle setteth out Rom. 11. For I make no doubt but that the Apostle speaketh hereof when he calleth this a mysterie Hereunto also appertaine those things which the Lord recordeth Mat. 24. Their shall be signes in the Sunne and Moone and the Starres shall fall downe c. although also there bee difference betweene that signe which is Rom. 11. of the conuersion of the Iewes and those which are read Mat. 24 of the darkning of the Sunne and falling of the Starres c. for that shall come to passe before the Lord commeth but these things euen at his very comming and that shall bee praecedent before the end of the World but these things appertaine to the very end of the world when indeed as it is 2. Pet. 3. said the heauens shall passe away with a noise and they burning shall be dissolued and the Elements shall melt away for I doe beleeue that this renouation of the Heauens and the world is praesignified in those words of the Lord Christ The Sunne shall bee darkned and the Moon shal not giue her light the Stars shall fall from heauen c. Thus much shall suffice of the signes But in this place two doubtes doe arise the first how that can accord which the Apostle writeth Romans 11. of the conuersion of the Iewish Nation about the end of the world with that voice of Christ Luk. 18. When the Sonne of Man commeth shall he finde faith on the earth For if then little faith shal be found in the earth how then shall a full multitude of Iewish people bee conuerted viz. by the faith in Christ Therefore there shal be little and much faith vpon the earth I answere Augustine saith Distingâ—e tempora c. distinguish the times and the Scripture will accord Those two shall not fall out both at one time but in some distance of time I belieue therefore that these two places may thus hee reconciled first that principalâ— and last Antichrist which shall come about the end of the world and which shall excell all others in hypocrisie craft power and diâ—bâ—â—iâ—â—ll sleights for in him as the Fathers testifie shall dwell Sathâ—â—as or all plenitude See D. VVhittakers confutation of this opinion and disallowance De Rom. Pont. pag. 568. of Satanicall malice as in Christ dwelleth all fulnesse of Diuinitie bodily I say that last Antichrist shall subuert all
of the Question Whether the Elect after they be once endued with true faith and truely iustified regenerate and ingraffed into Christ can againe vtterly fall away from faith and from Christ Neither did I put in this Quaestion this Particle although theâ— sinne against conscience and liue wickedly as I was vntruely traduced for I was not ignorant that this Clause would make the Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not questionable for that it is impossible for one to be in Christ and to liue wickedly that is to walk according to the flesh Therefore in the Schooles I answered to the question to this effect as may bee seene in my Praelections of Perseuerance That the Saints who by the bond not onely of aeternall Election but also of the Spirit of Christ and of true faith are coupled to Christ and so haue been once ingraffed into the bodie of Christ which is the Church of the Saints will perpetually persâ—uerâ— in Christ and in faith neither â—an they againe vtterly fall away from faith that not from their owne strength and merits but partly for the promise of God partly for the prayer and intercession of Christ the spirit of Christ preseruing faith in them All this doctrine they condemned and impugned as new and Hâ—reticall but yet mine accusers haue not cassiered it For although both my self in my Praelections and other my writings I did so plentifully proue it as also other Vniuersities and Churches and other great men in Germanie confirmed the same because notwithstanding yee my Lords did enioine me that I should exhibite vnto you my Confession and the same confirmed by some testimoniâ—s touching this point therefore I will not hold it burdenous to establish the same doctrine againe euen by other testimonies both of Scriptures and Fathers both of our Doctors as also of your owne Confessions so bee it be not greeuous to you to read them with attention and examine them with diligence Testimonies out of the Scriptures Esai 59. I saith the Lord will make this my Couenant with them My spirit that is vpoÌ„ thee my word which I haue put in thy mouth shal neuer depart from thy mouth nor from the mouth of thy seed nor from the mouth of thy seedes seede saith the Lord from this time forth for euermore THIS is a promise and Rom. 11. not a precept as before is declared And that in this Prophecie is promised the gift of perseuerance elsewhere I haue proued aboundantâ—y Therefore to auoid repetitions I remit the Reader to those things which we haue spoken for the interpretation of this place cap. 4. of Perseuerance A place not vnlike to this we haue Ier. 31 Behold the daies shal come saith the Lord I wil make a new couenant with the house of Israel and Iuda not according to the couâ—nant which I made wiâ—h their fathers at what time I tooke them by the hand and brought them out of the land of AEgipt which my Couenant they made frustate and I declared my selfe to be their Lord saith the Lord And this is the Couenant that I wil make with the house of Israell after those dayes saith the Lord I wil plant my Law into theâ—r inward parts and write it vpon their heart and I wil be their God and they shal bee my people neither shal any heerafter teach his neighbâ—ur or a man his brothâ—r saying Know yee the Lord but all shal know me from the least to the greatest saith the Lord because I will be mercifull â—o their sinnes and remember their iniquities no more Out of this place likewise I did most manifestly confirme my sentence to the Lordes But for that this prophesie also was fully by me explaned in the former Booke cap. 4. de perseuerantia Sanctoâ—â—â— therefore least I should re-act a thing already acted I send the reader thither with this addition only of thinges which were not there explaned Because hee saith not I wil make another Couenant but absolutely I wil make my Couenant to wit the same that your fathers frustrated neither saith he I wil wrâ—te another Law but simply my Law sciliâ—â—t the same which your fathers transgressed Therefore the old and new Testament as concerning the substance the Prophet teacheth to bee one and the same Yet to be different one froÌ„ the other touching the manner of dispensation of the one and the other partly for that he saith I wil make my Couenant not according to or after that Couenant that is after the same manner 2. partly for that he saith I wil write the Law in their hearts as if he should say whereas before I had written it in Tables of stone For that he opposeh the new man to the old and therefore hee saith that this was made frustrate of the people because they obserued not the law and therefore they did not obserue it because they had it not written in their heartes therefore the new should bee euerlasting for that the Law written in their hearts should be loued of the new people and therefore kept therefore the study of obseruing the Law to bee perpetuall in the regenerate and so faith in Christ to be perpetual which is the maine poynt of the Law For that he saith I wil write in their hearts it is in sense as if he had said I wil effect that my law shal be firmly sized in their hearts they shall take continuall delight therein and therein shal meditate day and night And so euery iust godly man doth say with Dauid Thy law is in the midst of my heart that is fixed imprinted therevpon I am affected with coÌ„tinual study of the obseruation therof For that whch is written in the hart is perpetuall can neuer be blotted out So doth the Apostle speake of the Law of nature written in their hearts saying The Gentiles who are wâ—thout the Law of Moses written in Tables doe shew that they haue the worke of the Law written in their hearts their conscience testifying with them By which phrase of speach the apostle doth signifie that the Law of nature which was written in al men euen the Gentiles by God could neuer be vtterly raced out of the harts minds of men yet after sinne came it but that as yet continually men do feele the accusation thereof in their conscience Therefore this manner of speach doth signifie That thinges written by God in the heart are perpetuall and can neuer be blotted out The same thing the same Apostle purposed to signifie 2. Cor. 3. when he termeth them his and the Epistle of Christ written by the spirit of God in the fleshy Tables of the heart They were the Epistle of Christ for that he by his spirit properly had ingrauen that Law whereof Ieremy speaketh in their heartes They were likewise the Epistle of Paul for that Christ did vse Pauls labour therby to write the Gospel in them Therefore he calleth them his Epistle written in the
our owne curiosity or questioned of others why the Lord doth so long deferre his comming let vs answere as Peter instructeth that he doth therefore deferre for that hee looketh that all should repent and that he is not delighted with the perdition of men If Question be propounded whether the Lord will sooner or later come let vs follow the doctrine of CHRIST and returne our answere We cannot tell for this is the safer tract For if thou shalt say the Lord will not come quickly hee will yet deferre this is the property of the euill seruant Luke 12. Matthew 24. and it begetteth either security to â—arnall or despaite to godly men who desire the comming of Christ if thou say he will come quickly this indeed is the part of the good seruant to thinke that the Lord will come quickly and daily to expect him And this cogitation will quicken thee to study for composing thy selfe and for to meet the Lord but it is a rash affirmation of that thou knowest not But if thou doest answer thou canst not tell and therefore because thou knowest not that we must watch and pray thou shalt doe the office both of a good and humble seruant and so shalt passe the more safe way For this is the third accorning to Christs Gospell Watch yee therefore for yee knâ—â— not c. Augustine also saith in the Epistle to Hesychius and putteth downe three orders or seruants One saith Let vs watch and pray for that the Lord will come quickly another saith Let vs watch and pray for that the Lord will come indeed slowly but our life is but short the third saith Let vs watch and pray for wee know not when the Lord will come But notwithstanding wee know not when the generall end of the World shal be yet let vs remember that the end of our little world is neare euery one of vs for wee cannot long liue Let vs continually watch and pray Neither imitate that euill seruant who saith My Lord will delay his comming The Lord grant that all these things may leaue a deepe impression in the depth of our hearts Amen ⸪ HIEROME Whether I eat or drinke or whatsoeuer I doe I doe alwaies suppose that I heare the voyce of the trumpet sounding Ariseyee dead and come vnto iudgement AVGVSTINE The last day is vnknowne vnto us that we might attend vpon euery day APOC. 22. 12. Behold I come quickly and my reward is with me to giue to euery one as his deeds shal be THE CONFESSION of HIEROME ZANCHIVS touching the perseuerance of the Saints in faith NOW intending my explanation and confirmation of my sentence touching the perseueraance of the Saints in Faith in the entrance that all ambiguitie may bee remoued which secretly resteth in words of different signification these three words which are incident to this question Faith Grace Saint are principally to bee vnfolded and what thereby must be vnderstood In the next place lest any man should suppose that there is of such matter controuersie amongst vs where indeed there is none such things are to be remooued out of the way which seeme and are not controuerted amongst vs. Then finally wherein this controuersie consisteth and what my opinion is thereof shall bee declared and the testimonies of Scriptures Fathers and learned men of our Age whereby I do defend this my iudgement shall be alleadged CHAP. I. Of Faith FAITH so much as 1 Faith for the doctrine of faith and for the aâ—â—ica cie of the Spirit by which we beleeue the doctrine for the vnderstanding of this controuersie is worthy explication is taken abusiuely and by a Metonymie for that Doctrine which wee embrace by Faith and make profession of but most vsually in proper signification for the gift whereby we vnderstand that Doctrine and entertaine it For Doctrine as 1. Tim. 1. that thou sight a good fight reâ—â—â—iuing faith and a good conscience the disputation is not here intended of this signification of faith for it is acknowledged of all men that they are said to fall from the faith who cast off the Doctrine once receiued â—r else from whom by the iust iudgement of God the Doctrine is taken away But Faith in the other signification is diuided into true and iustifying 2 Faith without hypocrisie and hypocritical faith and not-true and notiustifying faith which is sincere and without dissimulation that which is hypocriticall 1. Tim. 1. This hypocriticall or dissembled Faith is double one which not only Hypocriticall faith is double they who dissemble doe know to bee in hypocrisie but commonly others also doe perceiue not to bee sound by their perseuerance in notorious sinnes such is the faith of them of whom Tit. 1. They confess that they know God but by 〈◊〉 deeds they deny him Of this kind was the faith of those who followed Christ for the bread Iohn 6. and such was the faith of Iudas specially after he begunne to intend treason against Christ The other is so semblable to ture faith as not onely they who haue it doe not acknowledge it to bee hypocriticall but others also by the greene flourishing blossome of an honest life fructifying from thence doe altogether adiudg it to be sincere and true Onely God the fearcher of the heart who cannot bee deceiued and who perceiueth what is in man doth see it to be hypocriticall Such like was the faith of many Disciples who after the space of many monethes they reputed themselues sincere beleeuers in Christ yet so soone as others heard that word touching the manducation of Christs flesh they fell away from Christ Ioh. 6. And the reason was for that they imagined that Christ had spoken of the flesh of Christ to bee eaten with the mouth and carnall manducation such was the faith of them of whom Ioh. 2. Many beleeued in him seeing the signes which he did but Iesus did not commit himselfe vnto them for that hee knew them all and vnderstood what was in man To these two sorts is graunted To hypocriticall faith is added power of miracles sometime from God a certaine force of the holy Spirit whereby some of those impious men besides that vehement perswasion which they haue of Christ and his power being eueâ— sometime moued therewith they prophetie and doe worke miracles such likewise were they of whome Mat. â— Lord Lord haue wee not in thy name cast out Diuels This power some doe call the faith of miracles But for that it seemeth to me to be rather a singular efficacie and force of faith both true and hypocriticall sometime and to some granted in working miracles rather then any speciall faith therefore I doe constitute onely two kinds of faith and of hypocrites Faith of hypocrites both temporarie and dead Both which Faith is dead temporarie Dead for that as concerning the first it neuer moueth men to the hatred of sinne and loue of righteousnesse neither to leade an honest and Christian