come Ye know not wâ—en the time is But 〈◊〉 it is not farre of we are sure So Paul teacheth To admonisâ— vs vpon whom the ends of the world are come Saint Iohn is as plaine It is the last time Augustine saith vnto Hesychius who was curiously inquisitiue of the worldes end That he dare not giue the aduenture to measure the length and the scope theref seeing the Angels and Sonne of man himselfe are ignorant hereof But in his first â—ocke vppon Genesis against the Manichies hee giueth sixe ages to the life of the worlde as the life of man is disposed and diuided into seuerall sundrie ages through which as his life passe so the life of the worlde goeth away By casting the worlde into sire ages hee followeth the set number of dayes which were sire wherein the whole forme and frame of heauen and earth were made and finished The first age is the time from Adam to Noah or to the stood which hee compareth to our infancie The seconde is all the time from the flood to Abrahams dayes which hee likeneth to our childehoode The third is all the time from Abraham to Dauid which he suteth to our youthfull age The fourth is all the time from Dauid to the transportation of the people into Babylon which is answerable to our mans estate The fift is all the time from the captiuitie to the Incarnation of Christ which hath reference is our olde age The sixt is all the time from Christ to the verie ende it selfe which is our decrepit estate and condition which is called by Saint Iohn The last houre After which followeth the seauenth day euen the Sabboth of our endlesse rest But in regarde of the notable chaunges thereof the worlde may be drawne to a narrower roome and more simplie be destributed into foure ages onely The first is the time from the Creation to the Flood which wee may rightly tearme the infancie and Child-hoode of the worlde for that theu Artes were first founde out and that with the first principles and promises of saluation the godly were satisfied and they worshipped God after a simple and plaine manner The second from the Flood extendeth it selfe to the promulgation and publication of the Lawe which for verie good causes wee may woorthily call the youthfull age of it For then were men farre and wide diuided throughout all partes of the earth Common-wealths were first founded and the beginning of the first Monarchie instituted and the couenant of saluation by God with Abraham our father indented the linage and descent of the Messiah designed and our vniuersall redemption in the deliuerance of the Israelites from the Egyptian thraldome typicallie represented The thirde age comprehendeth the whole time that was spent vnder the time of the Lawe vnto the comming of our Sauiour in the flesh as wee finde it diuided by our Sauiour Christ himselfe saying The Lawe and the Prophets are vnto Iohn c. That was the ripe age and manhoods of the Worlde it being then come to his perfect growth for then came in Magna Charta the plenarie enrolment of the will of God making the consignement of the promises of God by sundrye Ceremonies and opening them at large by the Commentaries of the Prophets Nowe as sorrowes encrease with yeares and the full age hath fulnesse of troubles accompanying it so manie perturbations did fall vppon these tymes and the whole worlde was as it were set vppon Wheeles and vp and downe rolled with tragicall commâ—tions The fourth age ranne vppon the necke of this wherein the Senne of God in flesh was manifested which to the consummation of the worlde shall be continued This as wee noted before out of Iohn is called The last houre otherwise called by the Apostle Paul to the same effect The fulnesse of time so tearmed because all the promises of God excepting the generall resurrection and iudgement are absolutely fulfilled and shall make a full end of the Worlde Nowe it agreeth fulâ—ie with the nature of olde age For as olde men can not liue long though young men may die soone and they spende their remainder of time with cares infirmityes and diseases enough so wee can not promise to the worlde beeing in his olde age any long continuance or that it shall bee better then it is but rather that the age of it shall bee more burdensome vnto it and make it to be worsser This knowledge howsoeuer sufficient for vs satisfieth not others folishly curious ayming at the verie exact time of his dissolution by these â—riuolous coniectures These haue found out a simple shift for themselues to answer Christs words The day and houre knoweth no man instnuating that we may haue a gesse at the time though wée knowe not the nicke and exact part of the time But their sophistrie will not serue theÌ„ For Christs â—â—plie to the â—psie quâ—stion of the Apostles in these words It is not for you to know the times cutleth off their cauilling â—â—stinction of time it beeing in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Times and seasons wherefore their cunning commeth out of time Neither will that out of Mathew doe them good whereby they would take a measure of the time when 〈◊〉 world should haue 〈◊〉 in these words And this Gospell of the kingdome shall bee preached thorough the whole world for a witnes to all natiâ—ns and then shall the end come Augustine answereth them thus the Lords comming shal not be vntill the Gospell be dispersed throughout the world But how soone he shal come after this is thus published it is not from hence gathered The Gospel was generally notified to the world in the Apostles time who by their coÌ„tinual tedious perambulations had sent the sound thereof into all lands as Paul in his letter to the Colossians writeth thus Which is come vnto you euen as it is vnto all the world and is fruitful as it is also among you and yet euer since the world hath continued But there are many relie vpon idle dreames as vpon familiar deuiles The Mathematicians doe looke for a great yeere as Cicero sheweth after which al the starres shal returne to their beginnings and then the end of the world shal be Baldus in Cicero putteth in this spoake This conuersion howe long it will bée is a great question but it is necessarily certaine and definite Macrobius out of the opinion of naturall philosophers doth set downe a great yeere which hee calleth the worldes yeere Making it to confist of fiftéene thousand yeeres as the Sunne measureth them Augustine acquainteth vs with the fancies of some in his time who assigned fower hundred yéeres after the assention of Christ vnto heauen of others who â—â—crâ—ed fiue huÌ„dred of others who spake of a thousand after the expiration whereof the world should haue an absolute vastation But their vttermost prefixed time hauing long beene out of date their vaine assertions are sufficiently reproued
DOOMES-Day Booke OR An Alarum for Atheistes A Watchword for VVorldlinges A Caueat for Christians By Samuel Gardnier Doctor of Diuinitie Heb. 9. verse 27. It is appointed to men that they shall once dye and after that commeth the Iudgement The Contentes the following page sheweth LONDON Printed by E. A. for Nicholas Ling and are to bee solde at his shop in Saint Dunstans Church-yard in Fleete-streete 1606. The Contents of the Chapters of this Booke Chap. 1 OF the vnquestionable certaintie of the worlds end pag. 1 Chap. 2. Of the manner how the world shall be destroyed page 10 Chap. 3. Of the vncertaine and vnknowne time of the worlds end page 15 Chap. 4 Of the signes of the worldes end page 24 Chap. 5. Of the certaintie of our Resurrection page 45 Chap. 6. Of the certaintie of the iudgemeÌ„t or the day of Deome pa. 56 Chap. 7. That Christ shall be the iudge of the world page 63 Chap 8. How ioyful it is to the Godly and doleful to the wicked that Christ shall be their iudge page 67 Chap. 9. The maiestie of Christ in his comming to iudgement page 7â— Chap. 10. The Persons that are to be iudged page 76 Chap. 11. The cases that are to be iudged page 79 Chap. 12. Of the Terror and horrour of iudgement page 84 Chap. 13. The forme of the sentence of iudgement page â—8 Chap. 14 Of the blessed estate of the Godly in the life to come pa. 102 To the Right Honourable Iane Ladie Barkley wife to the Lord Barkley his veâ—â— good Ladie THe directiâ—â— giuen to Salomons young man 〈…〉 as an Orient starre to guide you to Heauen as the Commet in the East was to the wise men as it were a hande to leade them to Bechlehem the place where Christ was I wish if it â—e the will of God that you liue yet many yeres to the glorie of God and the comfort of your godly friends and that you may long goe with a staffe for verie age yet it will not be amisse in the meane time to giue you summons of death For this cause I tender you this Doomes-day discourse wishing you to feed vpon it in your soule as vpon a Restoratiue and to eate it vp as the Prophet did the Rowle that God gaue him You shall not die the sooner but happily to the world the sooner Though I doubt not but you haue hitherto so liued as you may bolâ—ly say vpon your dying bed I am not ashamed to liue and I am not â—oath to die The grâ—ce of our Lord Iesus Christ bee with you Amen Your Honours Chaplaine SAMVEL GARDNIâ—R To the Reader SImple Christian with Natlaraâ—l or semi Christian with 〈◊〉 or no Christian with Dauiâ—s noddâ— The enrolment of this Argument is more theÌ„ needâ—â—l As a comfort to the first a consâ—â—matioÌ„ to the second a call or corosiue to the laâ—ter sort â— The former ranke heare Doomes-day discourse as wâ—llingly as that man that intending to trauaâ—le to inâ—ta delightfully listneth to an other that delateth of the riches and plentie of that place His ioy is then fulfilled in the sight of his Sauiour the substance thereof as Salomon was vpon view of the visible Arke of the Couenant which was but the shadow He taketh out his Quâ—etus est with that luckie Euangelicall Merchant who hauing found the Pearle of mestimable value and the golden mine casteth vp all his worldly commodities as Matthew did his Customers offâ—ce Paul his high Commission giuen him by the Bishops 〈◊〉 his vsurie Peter his Nets when they were called to a better place And as Elias did cast aside his Cloake when hee was catched vp to heauen Hee is then in his Haruest reaping with ioy that he sowed in teares and â—â—nging home his sheaues with him He is led to the Kings râ—yall banquet and to the Supper of the Lambe which how â—â—gh honour it is HamaÌ„ telleth you in the boast of that fauour to his wife and friendes affoorded vnto him when hee was called tâ— dine with King Assuerus His sorrowes are no sorrowes vnto him in respect of the ioyes that are set before him the light afflictions of this worlde casting vpon him a greater weight of glorie Those that weepe are as those that wept not because the shadow of this world passeth away 2 The second sort of men I meane the midling that serueth God and Baal God and Mâ—mmon By this learning of the end of the world is easily led to the contempt of the worlde Omâ—â—a â—acâ—e coâ—temâ—t qui credit se cito moriturum He soone contemneth all things that thinketh he shall die soone saith Ierome It was wisely laid togither of Esau Loe I die what shal then the prerogatiue of my birth do me and as a stone cast into the riuer raiseth a bubble and that bubble stirâ—eth vp another â—o this contempt of the world raysed by this learning raiseth an other contempt with it euen of our selues Of which Bernard taketh consideration saying Vide vnde veneris erubesce vbi es ingemesce quo vadis contremisâ—e See from whence thou camest and blush where thou art sigh at it and whither thou art going and quake at it It will make thee crestâ—alne the consideration of thy constitution what thou art by creation and that thou shalt be the same by dissolution and thou art subiect to this checke Why art thou proude thou dust and ashes Finally it wil confirme thee in thy dutifull doings and strengthen thy feeble loynes It is the Schoolmaister the Prophet desireth to be giuen him of God to teach him wisedome the certificat of the dimensions of this life Quisâ—quâ—â—â—die recordatur esse moriâ—urum contemâ—â—t praesâ—ntâ—a adfutura â—â—stiâ—at He that dayly remembreth his death will hate things present and haste to thinges to come 3 Finally it conâ—eâ—teth or confoundeth the Atheist Nabal and Epicure that with the Prodigall sonne in his conceits is gone into a farre Country from his fathers house the Church of the euerliuing God standing vpon his owne proper wisdome which he taketh to be better then the wisdome of the spirit So that he swalloweth home in his sâ—â—ine securitie such damnable sathannicall suggestions as these Ede bâ—be lude post mortem nulla 〈◊〉 Let vs eate and drinke to morrow we shall die But such â—ermâ—ning as this if there be any hope in them shall 〈…〉 by the eares and the sound of this trumpet 〈…〉 from the dead sleepe of their sinne and set thâ—m vpon their feete and cast them into a new â—ould For matter of this nature naturally scattereth an host of sinnes For as fellons â—eare the comming of the Iudge and the time of the Aâ—â—â—ses 〈◊〉 that shal not stand in the iudgement tremble at this time and will be fearefull of such sinnes as they know will arrâ—â—â—ne them and condemne them If I shall benefite these or
my words shall not passe away In the reedition of a Parable the effect thereof elsewhere is thus deliuered The Haruest is the ende of the world So shall it be in the ende of this world And in the 49 verse of that Chapter the same wordes are repeated The 25. Chapter of Matthews Gospell handleth no other Argument but it is Doomes dayes discourse altogether It is the gracious promise Christ hath giuen to his Church I am with you alway to the ende of the world The Apostle taking this Text from Christs mouth doe est-soones put their people in remembrance hereof It is Paules saying to the Romans The creature shall be deliuered from the bondage of corruption In his first Letter to the Corinthians he is large in this point Then shal be the end when he hath deliuered vp the kingdome to God c. To the Thessalonians he sayth When they shall say peace and safetie then shall come vpon them sudden destruction c. The eâ—de of all things is at hand saith Saint Peter What better witnesses would a man wish to haue for the euâ—â—ence of the case We heare God himselfe speake and therefore let euerie aduersaries mouth be stopped in the certaintie of the worlds end let vs be fullie grounded With these authenticke and pregnant proofes we may heare what the Heathens say not that the sacred mysteries of our faith haue neede of any grace from the lippes of Poets and Philosophers but that Heathens may bee vanquished with their owne weapons as the head of Goliah was cut off by his owne aâ—ming sworde and the Baalites were lanched with their owne shredding kniues and that such as beare the name of Christians might bee ashamed who denie that in their hearts which the heathens who were without God in the world confessed with their tongues Ouid describing God deliberating with himselfe about the Deluge among other things hee relateth this of him Esse quoquem â—atiâ—â— reminiscitur affore tempus Quo 〈◊〉 quo tellus corrept â—quâ— râ—gâ—â—â—â—li 〈…〉 lâ—molâ—s operola laboret The Dâ—â—â—mes decree a dismall day to come Wherein the Sea the soyleâ— and frame coelestâ—ll And 〈◊〉 worldly masse and spacious rome 〈…〉 vtter wracke and ruine fall Plato whose eyes were broader then the worlde and saw so much into this Diumitie as his wisdom was but a little wide of 〈◊〉 hâ—nâ—leth the worlds creation in such sort as Euseâ—â—â—s auerreth that â—e plowed with Moses Heiser and was helped by his Bookes which is not much vnlikely Plato hauing bin in Egypt as the storie of his life sheweth and the Egyptians being so carefull keepers of the rolles and registers of Moses the Iewes bringing them into Aegypt there being such free passage one to another betweene the Iewes and the Aegyptians His Dialogue superâ—cribed Timaeus giueth clusters of conclusions in the case So that giue we that the worlde was created as Plato contendeth this consequence will necessarily follow thereupon that it shall likewise bee dissolued For the composition thereof plainly proouing the beginning thereof as well in regard of the materiall as the effecient cause euerie thing compounded hauing a compounder and the compound matter of things contrarie reqâ—ring the aide of thinges simple from whence they may haue their originall composition the duration or dissolution thereof must stand to the â—â—rtesiâ— and will of the compoâ—nder whose will is free and will not be inforced as things naturall are in their â—câ—ioâ—s or admit that neâ—essarie coâ—erence of causes which the 〈◊〉 cast in their conâ—â—ts Idâ—iue this long dilated Argument into a narrow roome and 〈◊〉 it vp thus The worlde 〈…〉 mooued preseâ—ued by a first cause but that first goâ—â—â—ing and presetâ—â—ng cause is at absolute libertie to d ee as it pâ—â—sâ—th wherefore when that arch fliâ—ht from it the whole 〈◊〉 and 〈◊〉 ther of immediately falleth The Sect of Phelosâ—phers called Stoâ—cks not onely pronounce the dissolution et the world but they go further and determine as Cicero recordeth the maner of it that it shall bee brought to a generall combustien Heraclitus as Themistius an Expositor vpon Aristotle hath it and Seneca surnamed by some a Christian Gentile or a Gentile Christian are of the mind that it shall perish by water But the scheole of Philosophers goeth most with the first opinion of the two whose steppes the Mathematicians tread in who make the starres the Incendiaries of the world running into a câ—urse and concourse â—â—ereunto Berosus is verie busie there about who as Seneca saith is so nice as to calculate the verie nicke and exegent of time when it shall be reduced to his finall consloâ—ration The time appointed is as he fanâ—seth when as all the Eelestiall signes who now haue their seuerall â—erambulatieâ—e and â—ettings shall meete togither in Cancer Of this kinde we haue vntnesses enough for hauing a sufficient company to make a grand Iurie what aduantage should wee haâ—e iâ— we should ransacke the whole worlde from the Center to the Circumâ—erence for euerie such authoritie Let the Perepatecians prate as they please to the contrarie who peremptorily auouch thâ— worldes eternitie Among whom their great master Aristotle is the chiefest and Galen the Phisitians God is not behind who measureth the nature of the world by experience saying as we see by dayly sight that the world hath alwayes stoode so it shall still stand Of which vain is Manlius comming in verie goodâ—ily with such a spoke saying Our fathers haue not seene neither shall their childrens children see any other world then this Vpon which string harpeth the blinde Harpers and ianglers at this doctrine whom Peter statly ouercame in disputation who considering how the world keepeth at a stay do promise the perpetuity of the same vnto themselues in a restie securitie Thus shooting their fooles bolte Where is the promise of his comming For since the fathers died all things haue continued alike since the beginning of the creation Let these I say and such like blurt out their vaine tattle as they please we haue aduersaries of their owne marke and calling that shall replie against them and repell them Against those forenamed grand-captaines of the controuersie we culle out Philosophers as theÌ„selues are Pithagoras the Sloicks and the broode of Epicures if they wil admit of them as for Plato their Deisted Philosopher they dare not denie him but they will giue him the first place in the schooles Against the Latins Plinie and his â—â—â—plices 〈…〉 Senâ—â—a who is worth them all and will forte them at the 〈◊〉 Lâ—stly I desire no other Iudge in the cause then our common 〈…〉 â—hich considereth of the natuâ—e of the whole bâ— the conâ—equence of the seuerall paâ—ts which doe ordeyne and 〈◊〉 the whole But euery particular part of the world that peâ—â—â— wheâ—â—ore common sence it selfe setteth downe that the whole
worlde shall perish Take wee a shorte and curâ—ory suruay of the espâ—ciall parts to put the matter out of doubt which for 〈…〉 wee reduce to two cheâ—fe for so the scripture truneth them all vp as it were in two bundles The heauen and the earth But the definitiue doome of Christ concerning them is that they shall be destroied Heauen and earth shall pasâ—e The heauen is the roofe and the earth the foundation of Gods house The heauen containeth the ayre and whatsoeuer liueth in the same The earth containeth the sea in it which are the pauement of Gods beautiful pallace the sea also being the girdle of the dryland now there is nothing more firme and stable then the earth which how best it be â—ounded vpon the floodes as Dauid saith yet is it such a solid and compact bodie and of such waightines as by no means of man it may bee rocked out of his place an earthquake which assaniteth it most is numbred amongest the strangest thunderboltes of Gods iudgements which he letteth she as arrowes at a marke The heauen as it is so mortaised and hangde as it cannot bee drawne from his hindges and hookes so his orbs haue their certaine and orderlie courses but they shall bee thredbare and waxe olde as a garment The heauens shall pass away with a noise and the elements shall melte with heate c. Doe wee not see how the earth droopeth like an old man that hath lost his strength hauing lost the fatnesse and marrow that was wont to be in the heart bones of it whilest it is somtimes choaked with water and at other times parched with heat and whilest in some places it mouldreth away It is recorded of Aetna that mightie mountaine that it is not such a marke to Sailers as it was wont In manie places the sea retire and giue backe as is written of Egipt in other places it getteth ground horriblie ouerwhelming whole townes and prouinces In some places mountaines are maimed by earthquakes rockes the boniest places of the earth splitted asunder great deepes dried vp and are like a drie floore neither cloddes nor clouds giue theâ—r wonted instâ—â—â—s al which doe argue that they haue no long contâ—unâ—â—e Moreouer if wee may beleeue Astrononiers the 〈…〉 of the celestiaâ—â—â—â—s is weakned the Sun is not so many 〈…〉 from vs as it was wont to be for they auouch that â—t is neerer to vs by the fourth part then it was in Pâ—olome â—s time that is to say nine thousand nine hundred seuentie fire miles as the Germaines reckon miles If there be such a declâ—â—ation in the vppermost parte what shall we say of this lowe â—â—ost rome but that it is in a verie weake taking Old age hath come vpon the backe of the worlde and euery part thereof groaueth vnder the burthen thereof In pâ—antes their is lesser vertue in beaâ—ts and men lesser strength in all of vs fewer yeares I looke therefore for noe lesse then a suddaine and short consummation of all From this doctrine groweth verie special vse if we haue grace â—o apprehend it 1. For the consideration of the traÌ„sttory nature of the things of this world lifteth vp our mindes beyond all earthlie thinges and gaineth them to God For it is but lost labour to plough vpon rocks to leane vpon a broaken reede to looke for comfort of a riuer that is dried vp to builde vpon vncertainties and to relie vpon meere vanities But Salomon smiteth the world of both cheeres twice calling it vanitie vanitie of vanities and troubling the note that wee might knowe it is his verdict without repeale All is vanitie Ionas giueth the he to them naming them lying vanities as promising one thing and giuing vs another promising liâ—e and euery minute bringing vs to death promising felicitie and ouerwhelming vs with miserie promising eternitie whereas it is transtâ—orie dealing dissemblingly and falsly with vs as Laban did with Iacob who promised him Rachell but gaue him Leaâ—â— in her steade And as the false prophets did by Achab promising him victorie when behold hee was slaine by the enemie and as the deceitfull teachers did the people of whom God thus speaketh by Isaiah My people they that cal you blessed deceiue you It is the ghostly councel the Apostle giueth vs from this obseruation Charge them that are rich in this world that they be not high minded and that they trust not in vncertaine riches but in the liuing God c. The like lecture Christ reade vs before him Lay not vp treasures for your selues vpoÌ„ the earth which the moth and canker corrupt and where theeues digge thoâ—ough and steale For if we d ee the verie corruption thereof shall coâ—â—â—â—me our corruption as the Apostle learneth vs. Your riches 〈◊〉 corrupt and your garments are motheaten Your golde and siluer is cankered and the rust of them shall be a witnes agaâ—â—st you and shall eate your 〈◊〉 as it were fire Ye haue liâ—â—â—â—â— pleasure on the earth and in wantonnes Ye haue nourished your hearts as 〈◊〉 day of slaughter He saith of them as Duke Ioab said to Abner in effect Knowest thou not that it 〈◊〉 bitternes in the latter end If we could spare a time from due sinnes for such a thought wee should soone feele in our selues more compunction and deuoâ—ion 2. This document also as needfull as the former is from hence deducted that wee who dwell in houses of clay whose foundation is the dust whoe are nothing else but a sincke of sinne and Chaos of corruption shall much more perish seeing all the parts of the world the excellent creatures and wormanship of God shal haue their desolution We â—iue not heere in a castle and place of abode but as it were in an Iune as passengers to tarry but for a night as Christ said My kingdome is not of this world so our kingdome and continuance is not in this world As God said to AbrahaÌ„ get thee out of thy country from thy kindred and from thy fathers house so God will say to euery one of vs get thee out of thy life As the tabernacles of the Iewes were made to be remoued so are we Wherefore stand not so much vpon yâ— prerogatiâ—e of thy birth right and termes of gentry seeing they are all so momentarie It is well knowne from what house the best borne among vs the sonne of man only excepted originally haue descended namely from the earth and gleabe Iob teaching vs to cal corruption our father and the worm our mother Now what profite is there as Dauid saith in our bloud when wee goe downe to the pitte As 〈◊〉 said Lo I am almost dead what is then this birthright tâ—â—ee Wherefore by the diligent consideration of thy end with the worlde and thou shalt be taught
and brought to make an end of sinne and so beginne a new life And therewith 〈…〉 Christ the sole obiect of the eye of the 〈◊〉 thou shalt 〈…〉 death bedde be willing to die and 〈…〉 which saying Possidâ—nius in the storie of his life 〈…〉 I am not ashamed to liue I doe not feare to die because I haue a good maister whom I serue what extremitie of sollie is it to be thinking of this transitorie world so much and of the eternall world to come so litle wherein wee are like the â—unnell that tunneth in licor into a vessell that deliuereth it selfe of the purer matter but suffereth the concreat and gresser substance to cleaue to the sides of it The iudgement that should purifie vs is out of our sight and the carnall cares of the world like lumpes of mire and clay sticke to our soules The second Chapter Of the maner how the world shall be destroied IT being concluded in the former chapter that the world shall be destroied order would we should set downe how it is to bee destroied which shall bee the subiect argument of this chapter which wee will spend vpon these two parts 1. The first shall determine in what sorte it shall perish 2. The second shall giue decision to this question whether the same in substance or forme shall so perish About the first there is great dispute and difference among Doctors while they denide them selues into contrarie minâ—es some holding that it shall be destroied by water othersome by fire Of the first rancke are Seneca and his schollers Of the second which are the sounder sort are the Stoicks of whom Cicero and Galen maketh mention Heraclitus the greater part of Philosophers the Mathematicians and Diuines running with the streame of sacred authorities as the other part with the current of their priuate fanâ—ics For they take their text from Peter who saith But the heauens and earth which are now are kept by the same worde in store and resâ—rued vnto fier against the day of iudgement and oâ— tâ—e destâ—â—â— of vngodly men But yet there is no small 〈…〉 of the Moon to scoure and purifie the other three elements others producing it out of the Sunne beames Peter Lombard saith that thâ—e fier shall goe before the face of the Lord and shall reduce the whole fashion of the heauens earth to a consumption and he is so curious and fine as to measure out vnto vs the height of the fier suâ—ing it to the depth of yâ— waters of Noah which drowned the earth Such thinges deliuereth Austine in his twentieth booke of the Citie of God in the 18. chapter Yet in the 16. chapter of that booke he semeth to denie that a man may haue any certaine knowledge therein but by the especiall certificate of the spirite Wherein hee is in the right and of the surer side for it is safer for vs to hold this modestie then to be ouer busie with the secrets of Gods sanctuary It is enough that we simplie beléeue as Peter teacheth that the worlde shall bee fixed 1. To ventilate and examine of what kind of nature this fire should be 2. From whence it should be brought 3. How the saints shall be preserued in that flame liue as the Salamander in the fire 4. How high this fier shal mount we leaue to the wil prouideÌ„ce of God being contented to be wise with sobrietie and not affecting to know more then God wold haue vs or to compel the scriptures that are willing to go part of yâ— way with vs to go after the vagaries of our idle lusts It serueth to the confirmation of the present cause namly to the illustratioÌ„ of the maner of the worlds dissolution that which Math hath in these words At midnight there was a cry made Behold the bridgrome coÌ„meth The voice of the angell and the trumpet of God is part of that cry The scripture calleth it else where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the hoarse vociferation of Mariners when they call one vpon another to goe to their tackling for it must needs be a cry out of cry that must waken the dead and raise them from their graues But another part of the cry is the stridor and noise that Peter mentioneth which this fier that shal consume the world shall make saying The heauens shall passe away with a noise and the elements shall melt with heat and the earth with the workes therin sâ—al be burnt vp Wee heare a terrible noise at the downfal of two or three houses at once therefore that must be a noise with a 〈◊〉 esse which one fire shall make which shalouerchroâ—â—â—he heauers the earth the sea all cities towns houses beasts liuing creatures and the whole masse of the world â—ltogither Dauid by an apt similitude teaching the â—â—ate and condition of the wicked alludeth hereunto As the fire among the thornes c. Fire among thorns maketh a great noise Wherefore heare we now the crie of his worde at mid-day least we heaâ—e this fearefull crie at midnight hetherto spoken of and in time let the swéete crie of his mercie charme vs least the direfull and irefull out crie of his iudgements do condemne vs. We come to the second part of this Chapter which answereth the question whether the substance or forme of the worlde shall perish For hereof are two opinions scattered 1 Some are of that minde that in verie substance it shall be turned vpside downe fastning vpon these Scriptures as of that in the Psalme Thou hast aforetime laid the foundation of the earth and the heauens are the workes of thine hands They shall perish but thou shalt indure c. As of that saying of the Prophet Isaiah For loe I will create new heauens and a new earth and the former shall not be remembred nor come into mind as of that which Saint Iohn in his Reuelation saith And I sawe a new heauen and a new earth for the first heauen and the first earth were passed away and there was no more sea Finally in that the Angell sweareth by him that liueth for euer that Time shall be no more Now if time be taken away all motion must be taken away If all motion be taken away there is nothing in the world that can continue 2 But othersome hold that only but some parts of the worlde shall bee ouerturned at the second comming of Christ not altogither raised from their foundationâ— but so as they shall suffer a singular alteration Ambrose taketh part with this side and setteth his hande to this opinion vrging that which the Apostle Paul saith The fashion of this worlde goeth away prossing the word which he calleth the fashion shadow or forme and not the masse matter substance That authoritie of Peter also fauoureth that part in these wordes Wherefore the worlde that then was perished ouerflowed with the water when
as but the lower parts thereof were corrupted by the waters That of the Reuelation preiudiceth not the point For there seemeth rather a new heauen and newe earth to be destroyed then a dissolution of the other to be insinuated Also in Isaiah it is said That the Moone shall haue the light of the Sun and that the Sunne shall yeeld seuen fold more light then it doth now The Schoolemen applie all inferences in this case to the qualities and not to the substance of the world for the nature of the world shall not so be turmosted as it shall bee brought to nothing but it shall be rescued and redeemed from the hands of varâ—tie vnto which it was subiect For the world being sentensed to this iudgement for the sinne of man not of it selfe sinning against God after that sinne is out of place the world must recouer his former dignitie when the time appointed is accomplished especially the lower bodies which are in the sublâ—â—arie worlde for those be most obiect and subiect to corruption The master of the Sentences in effect deliuereth thus much But hee borroweth that which hee hath herein from Austine who saith That by a worldly combustion the qualities of the corruptible elements which had some cognation and correspondencie with our corruptible bodies shall vtterly burne and perish and that the substance shall put on those qualities by a miraculous exchange which shal be agreeable with the coÌ„dition of immortal bodies that the world being altred to the better may bee fitting to the persons also in their bodies altred to the better In the 14. Chapter of the forenamed booke this is his verdit This world shall passe away by a mutation not finall subuersion And he alledgeth for himselfe the fore-cited saying of Paul The fashion of this world passeth away The figure saith he not the nature is spoken of by the Apostle else where he likewise saith we are not to beléeue that the Elements that is to say that heauen and earth are to be produced to ashes but that their propertie shall be bettered The scriptures no where shew the dissolution of the worlds substance Also the bodies of the Saints must be in a place but what place shall they haue if they haue not a place in the worlde Moreouer man for whose sinne all woe came vpon the world shall not vtterly be destroyed but shall be renued in bodie and inuested with immortalitie either to his endlesse felicitie or miserie wherefore the worlds composition that was not in the transgression shall much lesse comein substance to this vtter confusion But this being a point more doubtfull then profitable we leaue it arbitrable what shall be the ende of the world we shall best know in the end of the world Thus hauing insisted as much as neede requireth in the two propounded points of this Chapter we will giue the vse the life of the whole and so conclude the same Whereas the fire is to consume this worlde as stubble as the former world was licked vp by water wee see how euery thing howsoeuer simplie of it owne nature appertaineth moste to the necessarie vse of man hath a most hurtfull effect against man when God will take it vp as a rod in his hand either for the correction or destruction of man The fire the water the soile the aire are the Elements that are aliments vnto vs in their propertie and kinde whereby we liue moue and haue our being but when God otherwise disposeth of them and purposeth the diuersion of their nature they are posting Purseuants of the wrath of God to execute his iudgements to the ouerthrow of our liues Wherefore the fire went out from Gods presence to burne vp Sodom and her Cities The water the Beesom of his fierce anger drowned reseruing onely eight persons yâ— whole world of the vngodly The earth whereupon euery one treadeth opened and distended her mouth like hell and swallowed vp Dathan and coneted the congregation of Abiram Manna the daintie restauration of the Israelites burst out of their noses and sauoured abhominably as a most iust iudgement against their palpable and damnable vngratefulnesse The sonnes of the Prophets by a sower hearbe in their pottage had almost perlshed The winde a Meteor by which we liue being the spirit of life and as it were a fanne in the hand of God for the clarifying the ayre that it should not putrifie an the Lungs in stead of Bellowes are giuen to the heart to qualifie the excessiue heare of the heart driued Ionas into the depth of the sea Againe whereas the world is to be wasted with fire and euerie mans worke is to be reuealed by sire let vs labour to plant golde siluer precious stones which the fire will make brighter and roote vp and remoue woodde â—ay stubble which cannot continue against the force of the fire When the Lord Iesus shall shew himselfe from Heauen with his mightie Angels in flaming fire rendering vengeance vnto them that doe not know God c. Lastly this argueth the worldes follie that laboureth to labour and carketh to care neuer taking out his Quietus est for those things that are reserued vnto fiâ—e which draweth manie through their wicked practises thereabout into the horrible fire that we shall â—ntreate of afterward The third Chapter Of the vncertaine and vnknowne time of the worlds end HAuing fore shewed the maner of the worlds dissolution which we rather call an immutation then corruption and a translation from a wâ—rser to a better condition like as when we of children become men of men old men we are not destroyed but changed in nature the fire not consuming the world but restoring it as the fire consumeth not the gold but refineth it by the methode of the place it would bee considered concerning the time of the duration thereof what is to bee determined wherein wee will desire to knowe no more then the Scriptures haue reuealed From whence we haue no certaintie but rather the vncertaintie is euerie where spoken of As where Christ saith Of that day and houre knoweth no man no not the Angels of heaueÌ„ but my father only In Mark he excepteth against himselfe to leaue the high knowledge thereof onely to his father Neither the sonne himselfe saue the father Which is to be vnderstoode of his humanitie which naturally and ordinarily knoweth nothing â—erein but as it is taught by a better schoolmaster namely his Diuinitie When the Apostles put forth the question to Christ Lord wilt thou at this time restore the Kingdome to Israel Their answere was that the knowledge thereof was to deepe misterie for them It is not for you to know the times or the seasons which the father hath put in hâ—s owne power It is Christs watchword to the world Ye know not what houre your muâ—â—er will come Ye know not the day nor the houre when the sonne of man will
Others there are that are carried away with oracle deriued from the traditions of the Hebrewes which they would beare vs in hand they had learned of Elias and out of his schoole house and restraine the worlds duration to 〈◊〉 thousand of yéeres which they to part equally into these 〈…〉 1. Two thousand spent be oâ—e the time of the law 2. Two thousand vnder the law 〈◊〉 3. The last two thousand to the kingdome of Christ depâ—ted so as 〈◊〉 â—eeing the yeere of grace reuealed 1603. as it pleaseth learned men so suppâ—te this is the fiue thousand fiue hundreth 〈◊〉 eight yeere of the worldes age So that of this account there 〈◊〉 yee foure hundred â—eeres to be consummased This reckoning hath â—â—nne the more currantly in that they applie these six thousand yeeres to the six dates wherin God created yâ— worldâ— inasmuch as the Prophet saith A thousand yeers in thy sight are as yesterday and it â—â—in Peter One day is with the Lord as a thousâ—â—d yeers and a thousâ—nd yeers as one day Héereâ—pon they make this interence as in hâ—daâ—es the worlde was 〈◊〉 and in the seauenth wâ—s the sâ—bbath of the Lord wherein hée tested So after six thousand yeeres accomplished the world shall bee â—estâ—oâ—ed and in the seauenth shal our eternal fabbâ—th hee fulfilled and in the eight the puritie of our circumcision reâ—oâ—ed Wee read also of another fraternitie and brotherhoode who â—â—liuer that the â—â—sticali bodie the church shal abide three and thirtie yéeres héere in caâ—th as Christ himselfe 〈◊〉 so long in the bodâ—e which he tooke from the Virgin But they make euery of those â—éeces of a wonderful widenes putting fiftie yéeres to euery one to make euery yere a yéere of Iubilee But this and such like are verâ—e frâ—â—uolous fictions It is naturally engrafted in the mind of man to desire nouelties and to affect strange courses and so see is after a knowledge beyond al sobâ—tetâ—â— to be curiously â—â—quisttiue after â—â—ages to come and carelesly respectiue of such thinges as are present This is the cause why some giue themselves vnto â—â—lawfull artes and 〈◊〉 themselues to be mocked and misled bâ—â—ste Deuill So did Saul who perceiuing God to bee angrie with hâ—m and the hand of the Philistiâ—â—s to be sore vpon him neuer sought vnto God for his Quietus est to haue couÌ„saâ—le or comfort from 〈◊〉 But decâ—â—ous to know the censequent of the case hee deliberated with 〈◊〉 women who draue him headlong to deâ—petation and destruction Such madnesse now blindeth and beâ—â—teâ—eth too manie who by staring vpon the startes will prognositcat the euent and successe of euery yeere and so determine of the estate of it as if they had the heauens water in an brinall with an impudent rashnes denouncing warres fore-promising peace prophisying of maladies in men and beasts giuing vs many good words of a good yéere telling vs a faire tale of the free passage of religion and comprehending in their speculation the perturbations and mutations of all kingdomes In the meane while they let slip greater matters that are certaine reuealed by the scriptures touching faith hope charitie and other godlie duties requisite for a christian man weil to know and to bée familiarly conuersant in which haue no perpleritie or obscuritie in them But in this Article especially which is of the end of the world men at all times haue bene singularly busie and bolde Wheras the prophecies thereof as Augustine well saith are sooner perfected then perceiued This is one of the Deuills notable stratagems and deuises to set our braines a worke with circuler questions endles and fruitles thereby to withdraw our mindes from points of greatest néedfulnes The Apostle toucheth such and willeth the Thessalonians not to héede them that drop into their eares the present comming of Iesus Christ in glory Our age haue brought forth men of no base learning who in their bookes and sermons haue bene ouer sawcie and malipert in this matter as if they had bene furnished with heauenly reuelations and as if God had familliarly talked with them as the father deth with the childâ— Now what heinous and detestable boldnes is this to affect such a metaphisicall and supereminent knowledge which goeth beyond the wisdome of angells and the wisdome of the sonne of man as he is barely the sonne of man So wée be wise vnto saluation wée must content our selues with that which the word deliuereth vs and séeke no other scholmaâ—ster no though it were an angell I care not what any Angell saith if he take not his text from the written word of God which wée haue with vs. That which wée say of an Angel is to be vnderstode likewise of the spirites of those that are departed as the historie of the rich man and Lazarus sheweth who putting vp his bil of request vnto AbrahaÌ„ that some doctor out of another world from the company of the dead might be sent to preach vnto his brethren hée was denied his sute and tolde that Moses and the Prophets were sufficient and that if they could not reclaime them their case was incurable this his new found affected monster could doe no good vpon them What néed haue we to séene beyond the scriptures for any thing belonging to the worke of our saluation when as Paul saith an Angell is not to bee credâ—ted but so farre as he commeth with scripture The obiect and subiect of the word being Christ how should it not be stored with all kinde of wisdome Who of God is made vnto vs wisdome and righteousnes and santification and redemption The written word of God endited by the spirit is in all numbers absolute as Paul teacheth The whole scripture is giuen by inspiration of God and is profitable to teach to improue to correct and to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good workes It was requisite that this time should be concealed and not discouered to vs. That we might arise the better from that bed of securitie into which wée were cast as Iezabell was cast vpon abedde of fornication Christ taketh vp this argument as an instigation to vs to more forwardnes and faithfullnes in our dutie Watch therefore for yee know not when the maister of the house will come at euen or at midnight at the cocke crowing or in the dawning It is our manner to serue God as lawâ—ers do their cliants with delaies and to put off duties of religion and deuotion to after times promising our selues that wée shall liue long and sée many good daies But while we are in the fashion of the world in Zacharie â—in time of which it is said All the world sitteth still and is at rest the Eccho and answering voice from heauen will be this When they shall say peace and safetie then shall come vpon them sodaine distruction as trauell vpon a woman with child and they
so was afterwards confined and banished into Pathmos The third persecution is giuen to Tracâ—an in which Ignatius suffered in the yere of Christ one hundreth and tenne being worried deuoured of wilde beasts The fourth was mooued by Antonius the Philosopher in which were martired Policarpus Iustinus and many more in the yere of Saluation 170. The fiâ—â— moste mercilesse nusereant against the Church was Seuerus who among others did to death Leonides the Father of Origen in the yeare after Christ 204. Maximus was the sixt The seauenth was Dreius vnder whome Saint Lawrence was tortured beeing rosted vpon a Gridiron in the yere 252. The eight was stirred by Lyanus who with the blood of those two worthies Cornelius and Symon seeded and watred the Church of God Aurchan was chiefe actor in the ninth In the tenth Dioclesian and Maximianus had three handes full who meeting at Nicomedia confuted together for the vtter râ—â—â—ing out the name of Christians Wherevpon by power of their â—â—oclamations sent out into all quarters of their domination there was such a mightie massacre made euerie where as it is in register that in one month seauenteene thousand of them were put to the sword This tempest continued for thirteene yeares Neyther haue the times beene milder vnder Antichrist as examples enough shew which maister Foxe in his booke of monuments store you with to which I doe send you hauing bene prolixe enough in this point but I hope not vnprofitable The tenth signe of this downefalling world is publique offence and scandale that shall arise And then shall many bee offended Ofthie scandale and offence there are two sortes 1. For first such as starte aside from the Gospell take a scandale and offence at the corruption of mens manners 2. Secondly by their Apostacy and defection they hardeÌ„ the obstinate ouerthrowe the weake weaken the the strong moouing great offension in their mindes The latter is the worst and badde is the best of them This prediction could not otherwise be but fulfilled For many doe nothing else but seeke their priuate gaine vnder pretext and shew of Godlinesse and this is such a naturall and common disease as the Apostles themselues were not cleere of it as their ambitions contentions about the Primacie and the right hand and left hand in the kingdome doe witnesse How should it then be shifted but that grâ—dge and offence must growe in the mindes of men when they see those great Candles whome Christ called the light of the world ware dimme and loose their light wheÌ„ they had a taste how the salt of the earth had lost his sauour when they perceiued how his heaâ—enly herauldes the preachers of his word were poore dispised afflicted determined to death and made the spectacle in the Theater of this world for men and Angels to wâ—nder at At this day many are â—ffended when they see and heare how men of good note and chiefe place sometimes wedded to their superstitious vanities haue turned their copies and haue subscribed to the veriâ—ie and are disgraced and displaced for it Yea whome should not such thinges offend that are Christians when as Christ was fore tolde by Simon that he should bee a stone of offence for many to stumble at which Paul witnesseth saying But we preâ—ch Christ crucified vnto the Iewes euen a stâ—â—bling blocke and vnto the Graecians foolishnesse And it is well knowne what Christ humelie saith to the point Blessed is he that shall not be offended in me Paul giueth iustance of such of the Church as tooke offence â—so departed from the Church as of Hymeneus and Alexander who made shâ—pwracke of â—aith conscience altogether Eâ—e-where he theweth how riches haue beene a stumbling stone to maâ—y which hath â—isâ—ed them from a former good profession and intangled them with many molestations 11 The eleuenth signe of the end of the world is a seated and resolued securitie which neither iudgements from heauen nor preaching in earth can disâ—el out of the hearts of men Of which Christ saith As it was in the dayes of Noah so shall it be in the dayes of the sonne of man They eate they dranke they married wiues and gaue in marriage vnto the day that Noah went into the Arke and the â—lood came destroied theÌ„ all c. This signe these times as those times haue seene Gods word is fréely preached and neuer any age had so many learned preachers and it is wonderfull how many conuicted in their consciences doâ— confesse that that which they preach is the truth yet we may send them to the iudgement with this superscription on their foreheads Noluerunt incantari They would not be charmed We haue piped vnto them and they haue not daunced we haue mourned vnto them and they haue not lamented we haue stretched out our handes all the day long vnto a wicked and gain-saying people Men walke after the flesh and fleshly desires and too many there be who make the Gospel and the profession of holinesse the shrewde and mantle to couer their licentiousnesse Epicureous gormandizing is rife euerie where drâ—nkennesse is without example we are cast into as founde a sleepe of sin as Adam was when hee lost a rib as Sisera was when he was slaine in his tent as Isbosheth was when he was slaine in his bed and as Eutichus was when he fel from the third loft It is with the state of sinne as it was with Dyonisius who though he had bodkins thrust into his belly so as the fat a grease issued out yet he had no feeling of it so pierce we and wouâ—d sinne as much as we will and it will not yeeld an inch for it Bene pungeris si compungens saith Bernard It were good thou hadst that punction that would bring thee to compunction 12 The twelf fore-runner of the worlds confusion is the terror desperation that shall 〈…〉 by Luke in these wordes Mens hearts shall 〈…〉 feare and for looking after those things which haâ—◠〈◊〉 on the worlde which hitherto hath beene 〈…〉 home and warres abrod 〈…〉 all of a great death 〈…〉 pleagues newe diseases neuer 〈◊〉 before haue stroken vs like the 〈◊〉 that flieth by noneday 〈…〉 And as these outwâ—â—d 〈…〉 come vpon vs 〈…〉 vering the inward conscience 〈…〉 such hold of some as they could neuer be 〈◊〉 〈◊〉 and proviâ—â—â— opinions in matters of faith heritical 〈◊〉 of vnspeakeable Schismes and 〈◊〉 not onely 〈…〉 with vnâ—essie cogitations but plunging it into the bottomlesse pit of desperation But this is but a light 〈◊〉 and conculsion in respect of that lamentable vnspeakable conâ—â—sâ—on and 〈◊〉 of soule and bodie which shall be the scorpion to whippe them at the nick 〈…〉 of the direfull day of doome The woman that is with childe hath often manie aylements and complaininges as of 〈…〉 and sickenesse of stomacke but all these are little and light 〈◊〉 as
the siluer Smith with the Apprentises to that trade had raised is said to haue dismissed the church but the force of the word signifieth a companie called out from the common companie And truely such as are of the Church indeede are called out of the world into one companye and bodye into a holy common wealth by themselues Wherefore God when hee first founded his Church heere in earth hee did cast out Cain from the face of the earth and surrogated Seâ—h from whome lineally the Sonnes of God should haue distent So Abraham was called out of Chaldea and seperated from among them and the faithfull Sonnes of Abraham are peremptorily commaunded to goe out of Babilon Thus was Paul called from the companie of Pharises when hee was to her a Church man and hee nameth such as are Saintes called as the Romans To you that bee at Rome beloued of God called to bee Saints The Corinthians vnto the Church of God which is at Corinthus to them that are sanctified in Christ Iesus Saintes by calling And Christ saith that hee came not to call the righteous Wherfore such as are called are of the Church and such as are not called are not of the Church We will sift euerie word of the sentence one by one But we will first marke the difference that this Iudiciall proceeding shal haue from the definitiue doomes of men In the trybunals of earthly Iudges an enditement is put in an euidence vpon the Indicement is giuen witnesses are produced and sworne the guiltie person hath his aduocate and Counsellor to plead his cause a Iurye is pannelled against the Prisoner But here are none of these circumstances vsed for here the conscience shall accuse and excuse all Christ shall not need witnesses as knowing the verie secrets of the heart and vnderstanding the thoughts long before Whâ— by his presence shall comfort the elect and confound the reprobate Against whom the diuell shall vrge the Lawe and call for iustice out of hand thus yelling like a woolf against the damned ones as Eusebius Emissenus notablie thus deliuereth O thou iust Iudge these were thine by creation but they are mine by corruption thine by nature but mine by disobedience who héeded more my seduction then thy wholsome instruction thine by Law mine by fact thine by worke mine by will Then the king speaketh He calleth himselfe a king who before named himselfe the sonne of man to shew that his incarnation and humiliation shall bee nothing derogatorie from his Diuinitie and Maiestie when he shall come in the forme of a man true man to bee King of glorie and Iudge generall of all men He diuideth his speech into two partes suting them to the two sortes of people that shall stande before him 1 The elect 2 reprobate To the first he readeth sentence of Absolution to the second the sentence of Condemnation In the first wee will handle these points 1 Their calling 2 Who are called 3 To what they are called 4 Wherefore they are so called The first which is their calling is abridged in this word Come He giueth vs frée accesse vnto himselfe without the mediation of Saints Angels as the Church of Rome fancieth He is the same in heauen in the height of his Maiestie as he was in earth in the height of his humilitie This was his Proclaimation in earth Come vnto me all ye that are wearie laden and I will refresh you All ye that are thirstie come vnto the waters The same he will proclaime at the standard in the ayre Come yee blessed And why Because his pleasure is yâ— we he where he is according to that which he saith in Iohn I will that where I am there my seruants be also And after this saying I goe to prepare you a place and when I shall goe and prepare you a place I will come againe and take you vnto me that where I am there may you be also 2 The persons that are called are pricked out in these wordes Ye blessed of my father By which tytle wee see the whole conueyance of our heauenlye inheritance as descending vnto vs by the meere blessing of heauenly grace Wée being by Adams vngraciousnesse sentenced to a cursse By Christ therfore the case is altered a cursse is turned into a blessing he being that blessed promised seede that should bruse the Serpents head the original of our cursse hee being the â—eed of Abraham in whome all the nations of the earth are blessed Wherfore we sing the Apostle Paules song Blessed bee God the Father of our Lord Iesus Christ which hath blessed vs with all spirituall blessings in heauenly thinges in Christ Wherefore this blessing came not by the lawe but by grace If the law of Moses could not make vs blessed much lesse can the lawes of Mahomet or the Pope make vs blessed Wherefore by grace wee are onelye gracious 3. Whether and to what wee are called is shewed in these wordes Possesse the Kingdome of Heauen prepared for you from the beginning of the worlde The Greeke word signifieth not simply to possesse but inherite which word inherit dooth vtterly vannish merrit For as the Infant is borne an heyre before hee can merrit the inheritance so God hath made vs inheritors before wee were able to doe any thing eyther good or euill as Paul by the examples of Iacob and Esau plainely teacheth vs. Againe the preparation and ordination of the Kingdome heere spoken of concludeth that it was ours before we were our owne wherefore wee come not to it by anye worthinesse of our owne 4. The answere wherefore wee are so called is giuen in the sequell I was a hungrie and you gaue me meate As if hee should haue said I call you the blessed of my Father and ioynt heires with mee in his Kingdome Because by effectuall workes and liuelye fruites thereof yee haue testified your faith The workes that are heere specified are workes of Charitie not of vanitie as monasticall vowes and such as haue foundation from humain traditions These containe all whatsoeuer else may be named For they that performe these doubtlesse will by hurtfull to none vse deceit towards none and be negligent towardes none who are commended to their charge by God In the next place followeth the condemnatorie sentence pronounced against the wicked which would make a mans blood cold and coâ—gealed within him Departe from mee Heereupon shall the damned say Lord seeing wee must so doe yet blesse vs before wee departe as Esau saide to his Father Isaac But with their departure is the blessing departed from them likewise Iacob haue I blessed and hee shall be blessed saith Father Isaac to Esau so the godly haue I blessed and they shall be blessed saith God our Father to the wicked therefore hee addeth this word Curssed