them-selues dangerous both to Church common wealth Ob. Is not beare-baiting and cock-fighting lawfull and allowable An. No for it maintaineth yea and increaseth the enmitie and opposition betweene the creatures which mans sinnes brought first into the world And therefore they should rather labour to reconcile then to sette the creatures at iarre and rather lament then to sport themselues when they see them one to rend and deuour another Yet notwithstanding if they will haue some proportionable sport wherein to recreate them-selues let them first like prudent Paule who for the preseruing of himselfe set the Scribes and Pharasies at difference so let them for the defence of them-selues and the weakening of the Papists ours and their aduersaries shew their best wit skill and indeuor to sette these Midianites at enmitie against them-selues by shewing the opposition of the late Papists with the ancient the Iesuits with the seculer Priestes and one Papist with an other yea one and the same Papist many times with him-selfe as two excellent worthy Diuines Maister Doctor Willet and Maister Doctor Morton the one in his terrastilon and the other in his prima et secunda Apâ—logiae Catholicae parte haue most notably attempted and begunne Secondly let them rather and vpon farre better ground and vndoubted recreation and comfort labour and endeuour in their owne selues and soules to worke and breed enmitie and warre betweene the flesh and the spirit and by all holy meanes to continue and further it for as long as this battaile and conflict lasteth there is grace in the heart and when this ceaseth faith and grace determineth Let them strengthen arme and encourage the spirit and disarme and weaken the flesh and sinne that the spirit may triumph and the flesh bee subdued Here is sport that will end in greater pleasure here is matter of exercise that will not vndo or hurt vs but enrich and make vs all blessed But it is much to be feared that most of those that are so caried away with humane vanities and these cruell sportes little know and discerne what this battaile betweene the flesh and the spirit meaneth much lesse are they trained vp and beaten in it Vse 2. Secondly wee must keepe such a moderation and temper in the vse of lawfull pleasures wee that haue wiâ—es must bee as though wee had none so was it with good Vrias who for the time that his seruice in Dauids warres lasted made a conscience to go into his wife least the pleasure of her might perhaps make him more Remisse and vnwilling to performe that warlike charge imposed vpon him wee that reioyee must be as â—hough wee retoâ—sed not wee must vse them as Ionathan tasted of the hunny onely for his necessarie refreshment and as Canis e Nito bibit a taste away Finally wee must qualifie and temper them with the feare of God that wee be not seduced by them or at least made more vnwilling vnfit and vnapt for better exercises and actions And thus much of pleasures and their vses A fourth and last reason of the Churches sâ—curitie and slumbering in generall and of the speciall members in particuler may be and is oftentimes the desire affectation of honours titles and of the glory and applause of the world which many seeking and withall obtayning iudge of them-selues rather by the opinion and esteeme of others then by the sound knowledge and experimentall Iudgement Hence it was that the Church of Sardis had a name that she liued and yet was dead Of this sort are those that haue a forme of godlinesse but deny the power of it The Diuell albeit twise before repulsed at length tempted our Sauiour Christ by shewing him in a vision perhaps all the kingdomes of the world and the glory of them hoping thereby to blinde his eyes and to preuaile against him as he doth against many Moreouer Christ reproouing the Scribes and Pharasies for their vanitie and ambition in that they hunted after humaine glory and neglected the glory that was due vnto God saith hee how can yee beleeue that receiue honour one of an other and seeke not the honour that commeth from God onely And this affecting and desire to gaine and retaine humaine titles and glory is one great cause that detaineth many of the Papists from admitting of the puritie of the Gospell and it is some occasion of hardening them in their Idolatry It is said of many of the cheife rulers in the time of our Sauiour Neuerthelesse euen among the chiefe Rulers many beleeued in him but because of the Pharaâ—ies they did not confesse him least they should be cast out of the Synagogue for they loued the praise of men more the theÌ„ glory of God It is to be thought â— not withstanding these chiefe Rulers amongst whome was doubtlesse Ioseph of Arimathea and Nicodemus were indued with true faith but it was for the time very weak yong which God beareth withal in processe of time cureth and perfiteth Ambitious vanitie possessing Absolon moued him to seeke to depriue his aged father Dauid of his Crowne Kingdome The assenting vnto the flattering and blasphemous acclamation and applause of the multitude caused Herod to be smitten of the Angell of the Lord immâ—diately because hee gaue not the glorie to God so that hee was eaten of wormes and gaue vp the Ghost it made the scribes and Pharasies to delight and content themselues with an externall and onely seeming righteousnesse who in their fasting praâ—ers almes titles robes salutations aimed at onely the praise and commendation of men and therefore are by our Saâ—iour iustly and often taxed and checked for it They had the reward that they sought for viz. the praise of men but they had no rewarde or approbation from GOD. In so much that Christ saith I say vnto you except your righteousnesse exceed the righteousnesse of the scribes and Pharasies yee shall not enter into the kingdome of heauen The pompe and applause of the world is nothing els but a vapour or fume soone consumed it is like a fether tost in the aire from month to mouth then which nothing is more light vaine and inconstant and the brauery and flaunting glory of the world is nothing else theÌ„ an Idol a vaine thing yea like vnto a dreame wherewith for a time a man doth delight himselfe whilest that hee conceiueth great hopes of riches honours preferments and renowne but when he waketh all his hopes perish and come to nothing Obi. But is it not lawful for a man to seeke to seeke to get a good name credit report and estimation amongst men and when he hath once gotten it to maintaine keepe it Ans. Yes without question for whatsoeuer things bee of good report if there bee any vertue if there bee any praise wee must thinke on these things Secondly that which GOD promiseth and bestoweth vpon his children
foode it is time before we famish to receiue it and to recouer our appetite If with the Church of Ephesus we haue lost our first loue we must repent and consider from whence wee are fallen and doe the first workes if with the Church of Sardis wee haue a name that wee liue and yet are dead wee must awaken and strengthen the things that remaine that are readie to die If with the Church of Laodicaea wee by reason of ease and prosperitie grow luke-warme and are neither cold nor hote we must bee zealous and amend Lastly if our sinnes haue wounded vs and left vs halfe dead as the theeues and robbers did the man that fell into their hands betweene Iericho aâ—d Ierusalem wee must in the Inne of the Church entreate and procure the good Samaritane Christ Iesus to powre wine and oile into our wounds and to take charge of vs and heale vs so shall wee bee in staetu quo prius yea and our latter end wil be more glorious and comfortable then our beginning And thus much of this point viz. that sauing grace in the elect neuer faileth THE FOVRTH SECTION BVt mine c. Here the Church findeth and feeleth grace in her heart by faith layeth hold on Christ so that notwithstanding that her temptation had in part preuailed yet shee before the extremitie and bitternesse of it came professeth and assureth herselfe and others that her faith was vntainted and her heart sound with GOD. Her walls and outward buildings were somewhat crazed and battered but the strong Castle of her faith in Christ vntouched From this her confession wee learne to our comfort that the elect and Saints of GOD of whome alone his Catholike Church doth consist are except onelie in the greene blade and insancie of the Church or in the night and tempest of some great temptation perswaded and assured in their owne consciences by Gods spirit that they are in the state of grace and saluation and shall neuer fall away from it Now that we may be assured that wee haue faith in our hearts and so are in fauour with GOD wee haue most plaine and pregnant places of holy scriptures to prooue it God hath sent forth the spirit of his Sonne into your hearts whereby wee cry Abba father wee haue receiued the spirit of Adoption whereby wee cry abba father the same spirit beareth witnesse with our spirit that wee are the children of GOD. But this witnesse is not coniecturall but most certaine for the spirit can neuer bee deceiued therefore vndoubtedlie they knewe that they were Sonnes Thirdly by the spirit wee haue boldness and enterance with confidence by faith in him for the spirit expelleth all feare that is all doubtfulnesse and mistrust Prooue your selues whether that you are in the faith examine your selues know yee not your owne selues howe that IESVS CHRIST is in you except you be reprobates Now CHRIST was in them by grace and iustifying faith and not by his power and miracles only as Bellarmine would haue it for by this faith men liue in Christ yea liue for euer But you knowe the spirit for hee dwelleth with you and shall bee in you therefore if wee know the spirit to bee in vs wee must needs know our faith and iustification that proceedeth thence Yee haue an ointment from him that is holy and knowes all things Here the Apostle alludeth vnto the old figures of the law and the ointments where-with the Priests were annointed and specially the high Priest a figure of Christ who is stiled by the name of messias or anointed Now the anointing of Priests and Kings in the old testament was a representation of the gifts of the holy Ghost and this is the cause why the holy Ghost is here and else where named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ointment and the sense is that the true beleeuers hauing the holy Ghost know all things necessary to saluation and by his power preseuer in faith ergo they also know that they are in Gods grace and fauour And againe we know that wee are translated from death to life because wee louâ—e the brethren Hereby we know that we dwell in him and hee in vs because he hath giuen vs of his spirit He that beleeueth in the sonne of God hath the witnes of God in himselfe Now this is not a doubting or coniecturall knowledge but an holy perswasion wrought in Pauls and so in all our hearts by the holy Ghost I know my redeemer liueth saith Iob and that I shall see God in my flesh and mine ies shall be hold him and none other for me Lastly to be breife I wil conclude with that of Paul I am perswaded that neither death nor life nor Angels nor principaliites nor powers nor things present or things to come nor beegth nor depth nor any other creature shal be able to separate vs from the loue of God which is in Christ Iâ—sus our Lord. But least any man should obiect that this perswasion was proper onely to Saint Paule and that hee had it by some speciall reuelation for the answere hereof Aâ—s Wee must note that the ground of his 〈◊〉 viz the loue of God in Christ Iâ—sus is common to all the faithfull for it is shed in all their hearts And Paul in another place maketh the assurance of saluation common to him with all the faithfull saying there is laid vp for mee a Crowne of righteousnesse and not to mee onely but vnto all them also which loue his appearing albeit some haue it in greater measure then others And that this doctrine may bee the more easily conceiued of vs I will explaine and make it lightsome by some familier comparisons and similitudes Can a man carry fire in his hand and not feele it and can a man containe the holy flame of Gods grace in his heart and not discerne it Can a woman be wedded to an husband and not know it And can wee be conioyned to Christ yea and ingrafted into him and not perceiue it Can a man buy and possesse a precious pearle and a rich treasure and yet bee ignorant of it and can the Church by faith buy and apprehend Christ and not be aware of it Can a man doubt of the garments where with he is cloathed and can the Church cloathed with the sonne of righteousnesse neuer see nor obserue it Can the elect the friends of God know all things needfull for their saluation by reuelation from him and shall they erre and be ignorant in the knowledge and certaintie of their owne iustification and saluation Can the sense bee deceiued about his proper obiect And can all spirituall senses faile and beguile vs Can hee dwell in vs and we not see him Can hee dwell in vs and wee neuer feele him Can he speake peace to our soules and cause our hearts to burne within vs and we not
the seate and fountaine of life and motion principally and properly signifieth faith whereby the Church in this her drowsinesse and slumbering securitie waked that is laid true hold of Christ and seffered not her delight in him to vanish Some shadowe and resemblance hereof wee may see and obserue in naturall sleepe wherein the outward senses rest and cease working but yet the phantasia or imagining part is commonly in action and motion Euen so a true iustifying faith albeit it bee for a time obscured and the externall actions of it appeare not nor are felt and discerned yet the seede roote and foundation of it alwaies remaineth and abideth This beeing so I from the authoritie of this place gather this doctrine and conclusion viz that doctrine That the faith and other sauing graces that proceede from it and accompany it neither faile nor are wholy and finally lost in the children of GOD no not in the greatest temptations falls and decaies that can possibly happen vnto them but it shall reuiue and bee in time recouered and confirmed The seede of eternall life may for a time bee hidden in them and not shewe forth it selfe yet it abideth in them The fire of the spirit of GOD may bee cooled yea and couered in them but it is neuer extinct The shining Sunne of righteousnesse by reason of the interposition of the earth betweene them and it may bee eclipted but yet it neuer departeth out of the firmament of their heart They may seeme for the time to bee dead trees without leaues or fruite but they retaine sappe of grace in their heart They outwardly may seeme to themselues and to others to bee but drosse yet they are before GOD vessels of siluer and gold They may esteeme themselues in the time of distresse bare yea bankerupt and yet notwithstanding haue and retaine in their hearts the precious margaâ—te and pearle of the grace of GOD yea and Christ himselfe the treasure of eternall life They like the two disciples that went to Emaus may talke togither of the scriptures yea and communicate and conferre with Christ himselfe and yet their spirituall eyes for a time may bee so holden that they cannot knowe him They may conceiue Christ in their heartes and yet now and then not perceiue the motion of this heauenly Embrio Lastly they may bee cast into a swound or traunce in so much that no spirituall breath can be discerned in them yet haue life and heate at the heart That the truth soundnes of this conclusion Viz. that Gods spirit the gift of faith and sauing grace in the true members of the Church can neuer perish or bee vtterly lost but in time bee reuiued may more manifestly and euidently appeare these Scriptures following must be heâ—ded and attended Hee that drinketh of the water that I shall giue him shall be neâ—er more a thirst nay I shal be in him a wel of water springing vp to eternall life therefore it cannot be dried vp for it springeth continually ceaseth not vntil it hath brought him to euerlasting life Whosoeuer is born of God sinneth not id est doth not commit that sinne against the holy Ghost no nor other sinne with delight and continuance for his seed abideth in him Simon Simon Sathan hath desired you to winnow you as wheat Viz. that passeth through the riddle the chaffe remaining But I haue praied for thee that thy faith faile not yea hee liueth alwaies to make intercession to God for the Church But Christ his prayer is alwaies heard Their loue to God to his word to his Children is neuer lost for much water cannot quenche loue neither can the floods drowne it loue doth neuer fall away no maruaile seeing it is a roote and foundation The calling and gifts of God are without repentance that is the inward calling of God and his graces that concerne saluation are constant neuer wholy taken away for as God is vnchangeable so are his gifts and decrees God hath vnto the Gentiles granted repentance vnto life if eternal life be the effect and consequence of it it can neuer be lost I saith the Lord will forgiue their iniquitie will remember their sinnes no more Therefore they can neuer dye out of Gods fauour not bee depriued of the grace of iustification whose sinnes shall neuer bee charged vppon them They are alwaies greene oliues before God their leaues that is to say their sanctification neuer â—adeth the continue in the Apostles doctrine and in the fellow ship of the Church their election is a sure foundation and certaine they are rooted and grounded in the faith And lastly as their persons can neuer perish but shall be saued so answereably cannot their gifts and graces that are the meanes to bring them to eternall life Touching their persons and so their faith they are sealed to the day of redemption their names are writteÌ„ in the booke of life the gates of hell cannot preuaile againâ—t them Christ loueth them to the end and nothing can separate them from the loue of God they are giuen of God to Christ to be saued and none can take them out of his hands and to conclude they are kept by the power of GOD through faith vnto saluation And if humaine testimonies and those of most excelent and ancient diuines be to be respected when the scriptures be so plaine and plentifull then amongst many others the iudgement of that most iudicious father Saint Augustine is most notable who saith horum â—ides quae per dilectionem operatur profecto aut omnino non deficit aut siqui sunt quorum â—ides dâ—icit reparatur antequam vita ista â—initur de correptione et gratia cap. 7. Their faith which worketh by loue either neuer faileth at all or if it do faile in any it is repaired againe before the life be ended Obi. Saul Simon Magus Iudas Himeneus and Alexander fell away from faith made shipwrack of it and a good coÌ„science and lost the spirit and grace of GOD therefore the elect may wholy loose their faith and the spirit of regeneration Answer The argument or consequence followeth not these were neuer elected nor euer tâ—uly iust or righteous before GOD. Saul was an hipocrite persecuted Dauid and died fearefully Iudas was the childe of perdition and in his best estate hee was but a theese and an hipocrite Simon Magus his hart was not right in the sight of God howsoeuer he was other wise deemed and esteemed before men And as for Pâ—ymeneus and Philetus they neuer had true iustiying faith which neuer faileth but only an historicall or temporary faith which hipocrites may haue and which in time of temptation fadeth and falleth away Ques But how far forth may and sometimes do the elect and regenerate loose faith grace and the spirit of God An. First they notwithstanding that their adoption and
sway domineere and raigne in the bodie or soule Now that is a raigning sinne that is committed with a full and resolued consent of will and wherein a man continueth without griefe for it without feare of God or his iudgement without resistance against it and without amendment of life It is when men make a trade and occupation of sinne and like Ahab sell themselues to commit sinne and it is like to a wilde horseman and vnruly Rider that spurreth his horse so egarly vntell they both be ouerthrowne and bee as he said caried man and horse and all to the diuell Euery sinne of this kinde is a deadly wound to the soule an earnest penny to sathan yea and his foode and diet an vnresistable and violent tempest to the conscience a strange God an Idoll and a certaine herbinger and forerunner of eternall distruction and it is in euery man by nature vntill hee bee renued and regenerate From this and the like sinnes the regenerate are freede not by nature but grace not by their owne desertes but by Gods meere mercie and goodnesse and it is apeculier prerogatiue of a sanctified and iustified man to haue no sinne raigning and tirannizing in him The Godly haue the seede of the spirit remayning in them and therefore they can commit no such sinne They keepe themselues as instruments of grace that the wicked one toucheth him not viz to commit any raigning sinne Sinne shall not no nor can haue dominion ouer them for they are not vnder the law but vnder grace Against these there is no law to condemne them for in them the spirit alwaies fighteth against the flesh and they haue crucified the flesh with the affections and lusts thereof and therefore albeit they sinne of ignorance and infirmitie onely yea sometimes of presumption yet they shall neuer bee condemned for them for it is not they that do it but that dwelleth in them and they are not slaues and seruants vnto sin as the wicked are who liâ—e and die in them but seruants of obedience vnto righteousnesse whom the Sonne hath made free Let herevnto be added that the regenerate with Dauid pray vnto God that he would keepe them from presumptuous sins that they raigne not ouer them and they desire the Lord to direct their footesteps by his word that so no iniquity haue dominion ouer them and this their praier beeing framed according to Gods will and onelie for spirituall and necessary graces God alwaies heareth Vse 1. Seeing that raigning sinnes are so dangerous and pestilent yea and as contrary to true regeneration as fire to water darkenesse to light and death to life wee must beware of it and giue no consent and allowance vnto it least sinne like the seruants and messenger of â—enadab King of Syria take diligent heede if they can catch any thing of vs and so worke vpon vs to our perpetuall ruine as they did vpon Ahab Therefore it is wisdome and good for vs not to presume to come to neere the bankes of sinne least wee sinke and bee drowned if wee would not haue the fire of sinne to consume vs Wee must take heede of and labour betimes to quench the very sparkes of it wee must dash our sinnes like the Babilonish young children against the stones kill the young Lions and wee must make a conscience euen of small and lesser sinnes if wee would bee free from greate and raigning sinnes These many times are more dangerous then greater and more grosse sinnes for great and grosse sinnes men will often leaue for feare of discredit shame and penaltie but smaller sinnes are not acknowledged and are counted no sinnes and so at length preuaile and get head that they that make no conscience of them wil be drawne in time to commit more horrible sinnes euen as hee that maketh no conscience of filching and purloyning may easily vpon occasion and entisement bee drawne to robbe by the high way-side and to offer violence to innocent men Let vs therfore giue no assent to sin least assent bring delight delight custome custome necessity necessity senslesnes senslesnes death damnation Shall we so carefully shun decline al things yâ— bring hurt sicknes infection danger to the body and shall not wee much more heedfully beware and take heede of the tyranny and dominion of sinne that in time bringeth both body and soule to eternall destruction Lastly let vs betimes procure the Amulete or preseruatiue of grace to keepe the poyson of it farre from the heart our hold or castle or to speake more plainly let vs hide and lay vp Gods word in our heart that we sinne not against God It serueth also to condemne and reprooue those that because they are in their owne opinion onely righteous and in the conceit and estimation of men whom they may easily by their sophistry and hypocriticall holinesse deceiue but not so inwardly of conscience before God thinke themselues free though they with the Scribes and Pharasies be fast bound with the chaine of some peculiar and beloued sinne If they with Iudas preach do miracles haue an office and dissemble their impieties albeit couetousnesse raigne in their heart all is well with them they thinke it sufficient with Herod to heare Iohn Baptist for a time gladly yea to reuerence him and to reforme many smaller sinnes and yet few goe so farre albeit they liue with him and remaine in perpetuall adultery or the like sinnes they content themselues to delight in Iohâ— his doctrine and Ministery for a time but they soone fall away from it and him And lastly they thinke themselues happy and perfect men if with the Scribes and Pharasies they pray they fast they doe almes they pay their tithes they weare long robes and enlarge the fringes of their garments for vanitie vaine glory yea and merits sake and yet inwardly they be hypocrites rotten bones and full of extortion crueltie persecution couetousnesse excesse deceit and errour But of these we may say iustly as Christ did of his time except your righteousnesse exceâ—d the righteousnesse of the Scribes and Pharasies yee shall not enter into the kingdome of heauen and as Christ said another time O Serpents O geneâ—ation of vipers how should yee escape the damnation of hell Wherefore let vs labour rather to be inwardly holy then outwardly and to approone our waies and consciences to God rather then to men and by no one sinne to suffer sathaâ— to haue enterance and accesse vnto our hearts for if hee once get hold and possession and specially re-entry after hee hath beene by grace and the knowledge of the Lord Iesus repelled hee will either very hardly or els neuer bee remooued but taketh seauen other spirits worse then himselfe and they enter in and dwell there and the end of that man is worse then the beginâ—ing And thus much of raigning sinne with the vses thereof THe
hate the whore shall make her desolate and naked and shall eate hir flesh and burne hir wâ—th fire and most plainely in the 18. Chapter hir plagues shall come in one day death and sorrow and hunger and she shall be vtterly burnt with fire for strong is the Lord that iudgeth hir Here-vpon the Iodolatrous Kinges of the earth the Marchants and euery shippe gouernour and all they that occupy shippes and ship-men and as many as worke in the Sea shall bewayle hir lament hir weepe â—nd cry at the sight and notice of hir burning but this is not yet come to passe like-wise all the Church of God shall â—eioyce and praise God for his iust iudgements executed vppon the Whore Apocalips 11. Verse 20. and Chapter 19. Verse 1. and 2. Further reasons are these God hath begun in part to punish and destroy Rome and Antichrist and therefore seeing that it is builded and standeth vpon a sandy foundation hauing begune to fall it must needes shortly fall when the raine of Gods seuere iudgement commeth and the flouds flow and the windes blow and beate vpon it and great must be the fall of it Secondly The-Easterne Babilon a type of this Westerne Babilon abeit she had nothing so much conuiction nor neuer committed so haynous and manifold abhomâ—nations as Rome hath done was vtterly and many ages sithence destroyed much more shall Rome it selfe the mouth of Hell and Satans his chamber and Metropolis Thirdly all the Protestant and sound interpreters of the Apocalips by one ioynt consent hold that Rome shal be ransacked and ruinated and wholely consumed and neuer more inhabited vnlesse it be wiâ—h deuills Lastly to omit the prophecy of Sibylla who saith that Rome in the tenth generation of men shall perish with fire hard at the end of the world the Papists themselues acknowledge thus much and render reasons of it Our Rhemists in their Annotations in Apoc. 17. say that Rome before the end of the world shal be come the seate of antichrist Ribera vpon the 14. chap. saith it shal be the shoppe of all Idolatry Vega the Iesuite in his commentary vpon the 18. chapter saith that it shal be the habitation of deuills and reuolt from the faith of Christ and herevpon Vega and Ribera both Iesuits confesse that Rome in the end of the world shal be Babilon and burned as they collect out of the 18. chapter and the Kings and Marchants shall lament for her torments which saith Vega wee must needes referre to the last times before the end of the world wherefore howsoeuer many because of present improbabilities cast needelesse doubts yet shal the threatnings and iudgments of God not fall to the ground but bee executed in their times The second signe yet to bee fulfilled is the generall calling and conuersion of the nation of the Iewes in the places and countries where they shal be and are residing when the fulnesse of vs Gentiles is come into the church and this shal be the reuiuing and reioysing of the world both in respect of Iewes and Gentiles and this is most plaine as by Lu. 21. ver 24. 2. Cor. 3. 16. perhaps Zophonia 3. ver 8. so especially Rom. 11. ver 12. 15. 2. 6. This generall conuersion of them wee daily expect to come to passe albeit we are ignorant of the maner and circumstances of it but hereof I haue treated at large in my exposition of the 11. chapter to the Romaines The third signe next succeeding and following in order is the arising of false Christes and false Prophets that shall shew great signes and wonders in so much that if it were possible they should deceiue the very elect Herevpon Gods people are admonished and instructed that when they shall say behold hee is in the secret places that they must not beleeue it But it will bee obiected that there were such that tooke vpon them the name of the Messias and the King of Israel before the destruction of Ierusalem and seduced and drew many after them as we haue examples in Theudas Acts 5. and in the Aegiption Acts 21. I answere here in this place Christ speaketh of false Christes that shall long after that time arise and that shall seduce as well the Gentiles as the Iewes Secondly those Christs did shew no signes and wonders as these shall doe who shall labour by false miracles and satanicall illusions and conclusions to gaine and procure credit and authoritie to their false doctrine and also in respect of efficacie of error in the last generation or age of the world it may very well stand that the Sonne of man shall scarcely finde faith vpon the earth when hee commeth to iudgement The fourth signe that is the last generall signe is a certaine brutish securitie and an vnspeakable deadnesse of heart and spirit so that man shal be without all feare of God senselesse of all euill caring for no instructions and admonitions but liuing in pleasure and impenitency and not heeding nor taking notice of the signes of Christ his comming Math. 24. 35. Luke 17. 26. 1. Thess. 5. 3. so that the last day shall come as a snare on al such sudden destruction shall come vpon them and they shall in no wise escape they shall not be able to endure the day of his wrath much lesse be able to stand and iustifie their cause in iudgement This brutish securitie hath beene in former ages and much increaseth in these our daies but then it shal be much more vniueâ—fall and incurable The last signe is the darkning of the lights of heauen and the roaring of the seas Math. 24. vâ— 24. Luk. 21. v. 25 this is the neerest signe and therefore wee are the more carefully to obserue it when it commeth Quest. Why will not God reueale vnto any the time and day of the last iudgement An. Partly to bridle mans rash curiositie that doth serch and mine into secrets that are both vnpossible and vnlawfull to be knowne Secondly that wee should watch and waite for his comming and make vs ready euery houre Mark 13. ver 33. Quest. Why doth God defâ—rre and put of the last iudgement so long An. First that the number of his elect might be all borne called and fulfilled and so gathered into the Chruch triumphant in heauen Secondly to containe and keepe his people from astonishment of feare and from abuse of his long patience and also to trie exercise their faith hope charitie and patience Lastly to leaue the wicked and those that contemne his grace offered vnto them and abuse his long suffering without all excuse and defense of themselues in the last day Vse 1. The generall vses of all these signes past present and are to come are principally foure First here are reprooued and condemned all such who beeing led by their owne lusts and carnall reason and not by holie scripture beeleue not the last iudgement but contemne and deride it 2.