howe it shalbe consumed with fire At these things saith Peter doe these Atheists and Epicures euen contrarie to their verie conscience denie And therefore there needeth none other confutation but onelie to laie before them either the historie of Noahs floud or the Rainebowe in the cloudes For beholding either of them they cannot choose but cōfesse that the world must haue an ende Another of their arguments is this Had God minded to bring the world vnto an end he would haue done so before this But seing it hath continued these 5500. yeres vpwarde likelie it is that euermore it shal endure Thus do they miserablie deceiue themselues saith Peter in effect not considering that God being eternal is not encluded within the compasse of anie time For one daie is with the Lorde as a thousande yeares and a thousande yeares as one daie Therefore it followeth not because hee differreth the destruction of the worlde that he wil not make an end thereof But hee is patient toward vs and would haue no man to perish but would al men to come vnto repentance The cause then whie it is not yet vtterlie ouerthrowne is his great and infinite mercie for our euerlasting welfare For the patience long-sufferance and bountifulnes of God leadeth vnto repentance So did he spare the old world an hundred and twentie yeares before he drowned it and Ierusalem 40. yeares after Christ his death before he destroied the same It is therefore a special cause whie wee shoulde seeke to please so gratious and merciful à God no cause to make vs secure The manner of the worlds destruction at the day of iudgement is signified by à comparison For as the worlde in time passed for the wickednesse of men was after à sort destroied with water so it shall burne and bee consumed with fire And that both for a signe of the eternal paines which y e vngodlie shal endure and also for the purging and repairing of the world For as filthily diseased persons infect the places where they are so haue the wicked polluted this worlde with their manifolde sinnes Therefore it must be purged with fire that it maie be à meete fit and pleasant theatre as it were both for Angels and the chosen seruants of God with Christ for euermore CHAP. 5. Against the Manichies and their adherents who saie there shalbe no general iudgement nor resurrection of mankinde THeie who denie the general iudgement to come are diuers of diuers opinions For some doe holde that it shal not be at al some that it is nowe and some that it is alreadie past The first sort are Manichies the seconde H. N. or the Familie of Loue the laste the fauorers of Hymeneus and Philetus as the Familie of Loue. Al wicked heretical and abhominable For proofe whereof they al doe bring not humaine reason altogether as they did whom alreadie we haue confuted but they abuse y e diuine Scripture as shal appeare Of euerie of these therefore as they stand The Manichies and their adherents to proue that there shalbe no general iudgement doe bring-out first à place out of the thirde of Iohn where it is thus written God sent not his sonne into the world that hee shoulde condemne the world but that the worlde through him might be saued If therefore saie they hee came not to condemne the world it shal not be iudged Against which their allegation I might bring à contrarie place out of the same Gospel where our Sauióur saith I am come vnto iudgement into this world and so let one place answere vnto the other But I answere there is à two-folde comming of our Sauiour Christ à first and à seconde the first is past the seconde is to come The principal cause of his first cōming was not to condemne but to be condemned the principal cause of his seconde shalbe to execute iustice iustice with seueritie vpon the reprobate iustice with mercie vpon his elect yet iustice vpon both vpon the one sort for imbracing his Gospel by à liuelie faith vnto their saluation vpon the other for contemning the same vnto their vtter condemnation Therefore according to his diuerse commings hee beareth the persons of diuerse men in his first comming of à priest whose part is both to teach and to offer sacrifice in his seconde of à iudge whose duetie we haue shewen Secondlie theie cite this place out of the same Chapter of Iohn He that beleeueth in him which is Christ shal not bee condemned but hee that beleeueth not is condemned alreadie because he beleeueth not in the name of the onelie begotten sonne of God They saie therefore If he who beleeueth shal not come into iudgement and he who beleeueth not is condemned alreadie where are they whom hee shal iudge at the daie of iudgement In effect if none are to bee iudged there shalbe no iudgement I answere first touching the righteous who beleeue that though they shal not bee condemned yet that they shal bee iudged For Christ wil rewarde euerie-man according vnto his workes There is then a iudgement of saluation and a iudgement of condemnation The righteous shalbe iudged yet not condemned but quited by proclamation the wicked shalbe iudged and condemned both by God and the countrie that is by their owne conscience and al the Angels in heauen Secondlie against the wicked I saie with our Sauiour because they beleeue not they are condemned But doth it followe thereof that they shal not bee iudged I beleeue not For it is à phrase vsed much in y e holie Scripture to take the time present for the time to come As cursed be he or more plainelie cursed is euerie man that continueth not in al things which are written in the booke of the Lawe to do them It is not Cursed shalbe euerie man but Cursed is euerie man c. For God hath signified what shal become of vnbeleeuers and wicked men onlie there lacketh but pronouncing of sentence at his general Sessions So saith Saint Augustine He that beleeueth not is now iudged that is condemned by the foreknowledge of God who knoweth what hangeth ouer the heads of vnbeleeuers And verie notablie in another place he saith Iudgement hath not yet appeared and yet iudgement is come For the Lord knoweth who are his hee knoweth who are to be crowned who to be burned He knoweth his wheate and hee knoweth his chaffe He knoweth his good corne and he knoweth his tares He who beleeueth not is now condemned By which their obiection occasion is giuen for our profit and comfort to consider these three thinges Firste the wretched state of the wicked theie are condemned that is in the eies of the Almightie theie goe euen with their handes bound their feete fettred and their necks be in cords onely theie tarie but for these wordes Hangman dispatch them or
in this same daie which the Lord hath ordeined or appointed the whole worlde with equitie and with faithfulnes and trueth according to his righteousnesse The wordes are plaine enough that Christ in this present daie is come and hath Now set himselfe vpon the seate of his Maiestie for to iudge in this same daie the whole world Yea he is so come that he may euen Nowe not he onely but thousandes of his Angels also sensiblie be seene and perceiued Therefore doth hee saie Beholde in this present daie the glorious comming of our Sauiour Which some haue seene as that dreamer Vitel for an ensample beleeue him that list For so himselfe doth saie Moreouer there was made manifest vnto me through the same seruice of Loue and the Lords minister H. N the comming of Christ with his Saints and his righteous iudgement The second place is this This is the daie which God hath appointed for to iudge in the same the compasse of the earth with righteousnes through his worde in whome he hath concluded his iudgement The thirde shalbe this For asmuch then as that nowe in this same newest daie the cōming of Iesus Christ as à Lord in his maiestie from the right hand of God his Father appeareth and becommeth manifested vnto vs with ful clearing of his heauenlie illumination according to the Scripture In al which places he either saith Christ cōmeth in this present daie or Now he is set in iudgement to iudge in this same daie or this is the daie which God hath appointed for to iudge in the same the compas of the earth or finalie Now in this same newest daie the comming of Iesus Christ as à Lord in his maiestie c. appeareth al are in the time present It wilbe good therefore to examine what he meaneth by this present daie by Now by this daie by this newest daie For therbie the hed of this viper wil notablie peepe-out to the destruction of it selfe For interpretation whereof I wil not alleage the wordes of anie aduersarie of theirs but euen their owne iudgement yea the iudgement of the whole Familie which is this He meaning H. N. affirmeth this present time of the light of loue to bee the daie of the cleare and righteous iudgement of God wherein God wil restore al thinges to their right to wit bring or set the lie in his lieng being to be condemned in the hellish caue and the trueth likewise in his right forme or degree to wit to preuaile flourishe or beare swaie ouer the vnrighteousnes for euermore wherebie that the wil of God might be accomplished in earth as in heauen In which wordes note with mee I beseech you first what theie think the daie of iudgement to be secondlie at the daie of iudgement what thinges be renued thirdelie the ende of his iudgement For the first it is manifest that the daie of iudgement among them is nought els but this time wherein the Light of Loue that is their obscure and erronious opinions are published For so theie doe expresselie saie He affirmeth this present time of the light of loue to be the daie of the cleare and righteous iudgement of God By which I gather either that their doctrine is but newlie vp-start and so afore this time that God had no Church or if theie grant that it hath from time to time and from hand to hand euen from the beginning beene deliuered that the daie of iudgement was alwaies which is impietie to be thought and heresie to be spoke Let them take which parte theie wil as one of them theie must they shal see how theie runne into manie and absurde opinions If their doctrine hath beene from the beginning then hath the iudgement bin from the beginning For when their doctrine peeped-foorth the iudgement appeared But that the iudgement hath bin alwaie I thinke theie wil not saie Therefore their doctrine is but newe And if it bee but newe then is not the same which the olde Patriarches Prophets and Apostles preached and beleeued and wherebie theie were saued And being not the same it must of necessitie leade vnto damnation And the teachers thereof are to be helde accurssed according vnto the commandement of the Apostle If theie saie the iudgement of Christ hath bene from the beginning how is it that theie saie Beholde in this present daie the glorious comming of our Lorde Iesus Christ with the manie thousandes of his Angels becommeth manifested and not The glorious comming of our Lorde Iesus Christ c. hath bin manifested from the beginning And yet were it shameful and vile heresie to saie so For what godlie man euer was of that opinion Or howe by Scripture can there proue the same Into which error theie must needes fal if theie holde their doctrine hath bene alwaies and the iudgement to appeare that is the glorious comming of our Lorde Iesus Christ with manie thousandes of his Angels to appeare to iudge the world whē the light of the Loue brake-out But whether theie thinke that their doctrine hath bene alwaies which theie can neuer proue or whether theie thinke that of late it sprang-vp which al the worlde doth know theie vtterlie denie à iudgement to come and saie that nowe it is which is à verie detestable opinion Secondlie for the thinges to be renued marke their verie wordes They saie In this cleare and righteous iudgement God wil restore al things to their right That is the head and it seemeth goodlie but in the taile which followeth great poison doth lurke For doe theie saie That wee shal al be changed or that this corruptible must put on incorruption and this mortal immortalitie as Saint Paul doth or that the elements shal melt with heate and the earth with the workes that are therein shalbe burnt-vp as S. Peter doth or finalie that al thinges shalbe so renued that there shalbe a newe heauen and à newe earth as Saint Iohn doth No. Yet do theie saie God wil restore al things to their right What doe theie meane then therebie To wit God wil bring or set the lie in his lieng being to be condemned in the hellish caue the trueth likewise in his right forme or degree Then to bring or set the lie in his lieng being to bee condemned c. is to restore al thinges A goodlie reason no doubt That which the Scripture speaketh of theie neuer mention and that which the Scripture is against theie auouch The Scripture saith al things shalbe it nameth what as afore I said namelie the bodies of al men be they aliue or dead the elements heauen and earth but that the lie in his lieng being shoulde be restored I finde no mention neither in the worde of God nor in the writinges of godlie men And therefore in my iudgement it is à great error to saie so And the rather I thinke it because
Now seeing the Prophets Christ himselfe his Angels Apostles who haue not lied nor deluded men at any time before with vane prophecies haue foretold of à iudge ment to come the godlie doubtlesse wil build their faith vpon their wordes especialie because theie al haue spoken therof moued thereunto by the spirite of God who cannot lie Which testimonies maie bring much good vnto al mankinde For first the godlie herebie in al their troubles maie receaue great and vnspeakeable comfort considering that their afflictions shal not alwaie endure but that one daie when the Lord thinketh good theie shal be adorned with euerlasting glorie and life according to his promises This made S. Paul to breake into these words I account that the afflictions of this present time are not worthie the glorie which shalbe shewed vnto vs. Secondlie the wicked hearing these prophecies of the Lorde touching the last iudgement maie be terrified frō displeasing so gratious à God who of his mercie hath reuealed what shal betide the wicked and vngonlie that theie maie with heartie sobs and sorowe repent Last of al both good and bad maie herebie as in à glasse beholde howe the world neither is gouerned by chance nor shal endure euerlastinglie but that as the old world the sinnes of men being come vnto ripenes was drowned with water so the whole world when iniquitie hath gotten the vpper hand shal perish and be cōsumed with fire Theie also both good and bad I meane ought herebie to learne so to set thēselues in order by repentance that when theie shalbe summoned to appeare at that general Assise theie maie boldlie stand in the presence of his glorious Maiestie But beside these testimonies which I haue aleaged there be sundrie other great arguments of the worlds consummation For the present condition of men in this life is a manifest proofe that this worlde cannot alwaie endure For who are in more prosperitie then the wicked and who more afflicted thē the godlie in this life Therefore of necessitie there must be a iudgement where at both the vngodlie are to be condemned for their wickednes and the virtuous to receaue rewardes for their wel-doing For euerie good master to his power wil prefer his good seruants and euerie vpright iudge wil quite the innocent and punish malefactors Is this vprightnesse among mortal men saith Cyril and shal not God the immortal king reward euerie man according to his workes Hee which otherwise thinketh is in a wrong opinion For as it is in à certaine Psalme God is not a God that loueth wickednesse neither shal euil dwel with him The foolish shal not stande in his sight for hee hateth al them that worke iniquitie He shal destroie them that speake lies The Lorde wil abhorre the bloudie man and deceitful Wherfore seing though now then some yet al the wicked are not destroied there must be à iudgement at which al the vngodlie shal perish from the face of the earth and be damned For the Lord neither can because he is iust neither wil for that he is holie suffer his seruants and holie ones alwaie to be afflicted alwaie to be oppressed to be kept in thraldome and bondage of the reprobate alwaie Let the wicked then consider that à daie wil come when tribulation and anguish shalbe vpon the soule of euerie man that doth euil And though either through policie or friendship theie escape the displeasure of man yet that they cannot auoide the wrath of God For idolaters blasphemers and al wicked persons God wil iudge though man do not because he is righteous Further let them note that though they suffer and that deseruedlie in this worlde yet if theie die impenitent the ende of their life is but the beginning of an euerlasting death For God is righteous and wil punish most seuerely vnles his wrath be turned-awaie by the teares of Christian repentance Moreouer man punisheth outwarde offences but god outward and inward too Man executeth correction for one or à few but God for al sinnes which either the heart mouth or any member of the bodie hath committed and that because he is righteous Againe the ende whie this worlde was created is an vndoubted argument that à iudgement one daie must come For it was created onlie to serue for y e vse of the saints sonnes of God not of Atheists Epicures A iudgemēt therfore is to come whereby the wicked must be cast-into euerlasting torments that the godlie and none beside maie enioie the creatures of almightie God Hitherto maketh that of the Apostle For the feruent desire of the creature waiteth when the sonnes of God shalbe reueiled because the creature is subiect to vanitie not of it owne wil but by reason of him which hath subdued it vnder Hope Because the creature also shalbe deliuered from the bondage of corruption into the glorious libertie of the sonnes of God For we knowe that euerie creature groaneth with vs also and traueleth in paine together vnto this present This Peter meaneth when he saith by the comming of the day of God the heauēs being on fire shalbe dissolued the elements shal melt with heate But we looke for newe heauens a new earth according to his promise wherein dwelleth righteousnes Againe the base estate of the saints in this world doth proue the same For they are now humbled therefore they shalbe exalted for before glory goeth humility So then We are with Christ to suffer that with Christ we maie be glorified And the life of the saints is hid with Christ in god There remaineth then à manifestation and à glorification of the godlie When Christ which is our life shal appeare then shal yee also appeare with him in glorie Nowe saith Iohn are we the sonnes of God but yet it doth not appeare what wee shalbe and wee knowe that when hee which is Christ shal appeare we shalbe like him For we shal se him as he is In this worlde wee are saued by Hope Therefore the time must come when our Hope shal cesse and we shalbe saued in deede and by the sentence of à righteous iudge be pronounced the verie sonnes of God and heires with Christ of that kingdome which hath bene prepared for the elect euen from y e foundation of the world where we shal see god face to face and know not in part but as we are knowen Moreouer the verie conscience of men is an euident argument of à iudgement to come By this murtherers whoremongers wicked liuers be pricked tormented This made Cicero to saie There can no euils bee imagined but I am troubled therewith notwithstanding in respect of the griefe of sinne which is greatest and eternal theie are al easie to brone Therefore vndoubtedly those torments of mind are tokens that God is the auenger of wickednes and that a seuere
them that trust in his mercie That he hath coÌ„sideration too of y e wicked The face of the lord is against theÌ„ that do euil to cut-off their remeÌ„brance from the earth That he beholdeth y e waies of al men The Lord looketh downe from heauen and beholdeth al the children of men From the habitation of his dwelling he beholdeth al theÌ„ that dwel in the earth euen the euil the good that in euerie place Thou seest therefore first that God doth nowe iudge that thou maist thinke al iustice is not reserued vntil y e time to come Secondlie that God hath an eie vpon the godlie that thou maist note howe hee is charie ouer them Thirdly how his face is against them that do euil that thou maiest vnderstand howe his wrath is kindled a gainst the wicked Last of al howe he beholdeth al men that thou maist know how he neglecteth no man and not giue-out that he winketh at the wicked For he beholdeth the good for their welfare and the euil to their destruction With whoÌ„ looke thou to haue à part who deniest that God beholdeth the waies of meÌ„ And not onely know thou that God doth cleerelie behold thee but acknowledge also that he wil assuredly coÌ„deÌ„ne thee For seing the face of the Lord is against them that doe euil to cut-off their remembrance from the earth of the gouernement of of God it must ensue that thou who through infidelitie deniest the countenance of God must through destruction vnderstand the wrath of the beholder saide Saluianus and so doe I. But the more to preuaile vnto these reasons and testimonies of scripture I wil annexe moste euident examples of the iudgementes of God For if wee into the holie Bible wee shal finde the same to be euen à glasse as it were of God his iudgementes from time to time For our first Parents Adam Euah were expelled out of Paradise through the iustice of God The murther which Kain committed was reuenged through the iustice of God The whole worlde was drowned Babel ouerthrowne Sodome and Gomorh burned Pharao and al his host brought vnto destruction through the iustice of God Againe that Noah and his housholde were preserued Lot with his wife and daughters saued Moses and the Israëlites deliuered it was through the same iustice of God Againe that Dauid in the the deflouring of his wife rauishement of his daughter rebellion of his sonnes banishement from his kingdome defection of his subiectes and in the odious death of his sonne Absolom was punished what was it but the righteous iudgment of God for his sinnes committed against the coÌ„mandements of the Lord In al these examples saith Saluianus what is there not would you see à ruler Lo he both reformeth that which is presently aâ—isse disposeth thinges to come Would you see à seuere iudge Lo he punisheth malefactors Would you see à iust yet à merciful iudg Lo he spareth the innocent Would you see yet à iudge in al thinges Lo here is iudgement For he reproueth as à iudge and gouerneth as à iudge A iudge pronouÌ„ceth sentence à iudge condemneth the guiltie and à iudge rewardeth the innocent Againe saith he And althese thinges Whie Whie but that we should vnderstand that as God hath iudged and punished so he wil euermore And therefore we reade how euen holie men were corrected afore time by the iudgement of God that we should know how God wil iudg vs in this present world Because God as he liueth alwaie so he iudgeth alwaie as his omnipotencie lasteth euer so his righteousnes edndureth and as he is eternal so is his iustice from age vnto age CHAP. 11. Howe God doth iudge mankinde in this present world NOw God iudgeth mankinde in this present world three maner of waies sometime by men by himselfe sometime and somtime both by himselfe and by man too By man diuerslie as by eeclesiastical peesons and by the ciuil magistrate by the worde and power of the one and by the sworde of the other Therefore the worde of the preachers is saide to be the sauor of death vnto death to some and the sauor of life vnto life to others and that which officers of the Church doe binde on earth is saide to be bounde in heauen that which they loose on earth is loosed in heauen and Magistrates for that cause are caled the ordinance of God and saide to execute the iudgements not of man but of the Lorde and are named the ministers of God yea Gods too not simply but for that theie sit in the roome of God here vpon earth So that when either the vengeance of God against obstinate sinners or a gratious pardon vnto the penitent is pronounced or theeues be hanged witches burned traitors quartered malefactors punished when the innocent are desended right mainteined and iustice duelie executed according to the lawes of God it is the iudgement of the Lord. I saie when iustice is executed according to the lawes of God For al the iudgements of men in authority though according to lawes are not the iudgements of God Because manie times both ecclesiastical persons and that by lawe condemne those whom God doth pardon and absolue those whom God doth condemne and temporal gouernours also allowe that by their lawes which God abhorreth So both theeuerie in Lacedemonia publique whoredome in Assyria incest in Persia was coÌ„mon stewes yea and Sodomitrie somtime of yeere at Rome and grosse idolatrie in al places where the Pope hath supreme power is mainteined And therefore magistrates iudging according to such laws are not the ministers of God but of Satan and execute the iudgementes of the diuel not of the Lorde When therefore be magistrates the ministers of God or when doe theie execute his iudgements Surelie when they iudge according to Gods lawes Which lawes of his be either imprinted in the mindes of al and euerie man and are for that cause termed the lawes of nature or else written in the worde of God which is the scripture and are called the Decalog or Ten-commandements Whatsoeuer is by the authoritie enacted contrarie to these lawes it is the law of Satan what is either grounded vpon them or done by them God alloweth the same And such good magistrates and their lawes the Lord so fauoreth that he commandeth them to be obeied as his owne ordenance and that theie maie be duelie put in execution he reueileth hainous malefactors often-times and those whom men by no policie can either get or knowe he by his omnipotencie in his iustice doth descrie Thus come theeues and murtherers commonlie and traitors dailie into the magistrates hande And whie No doubt because the Lord would haue it knowen that he is à righteous and à most iust auenger of enormous crimes and y â— albeit by his almightie power he can
al men shal acknowledge howe there is a God which iudgeth the earth These thinges would the godlie haue continualie in remembrance doubtlesse neither could the prosperitie of the wicked astonish nor their own trouble some cōdition ouerthrow thē as it doth manie times but boldlie both with Paul theie would saie who shal separate vs frō the loue of Christ and with Dauid protest that though theie should walke through the valleie of death yet they wil feare none euil yea they wil not feare though the earth be moued though the mountanes fal into the mids of the sea Because God is with them and hath laide-vp vnspeakeable blessings for them doth great things for them euen before the sonnes of men and in the end too wil aduance them vnto euerlasting glorie honor and peace The wicked also in considering these things must needes be terrefied from much wickednes For the verie diuels when theie remember the iudgements of the Lord do tremble againe Wherefore especialie for other causes I haue elsewhere specified in this my booke both for the comfort of the one sorte and for the terror of the other I haue written this treatise following wherein out of the worde of God I haue proued not onelie that God wil which thing manie Atheistes doe doubt and manie vtterlie denie but also that God presentlie doth iudge this worlde For which causes I haue intitled the same THE GENERAL SESSIONS because there is not a man whom God doth not neither shal there be anie whome he wil not iudge At which iudgement howe he wil deale with vs we are ignorant what he maie do in his iustice we know ful wel And therefore as that good King of an Heathen Prince Philip of Macedon in his cheefe prosperitie thought it the readiest waie to deteine him both from insulting proudlie ouer his vanquished enimies the Athenians and from oppressing tyrannicalie his distressed subiectes the Grecians if he were tolde euerie morning that he was a man and as the noble men of Aethiopia had alwaies whensoeuer there went abrode a crosse and a basen of golde filled ful with earth born before them that the one might put them in remembrance that earth must be resolued into earth and the other renue the memorie of Christ his passion and as the Aegyptians at al their solemne banquets had the image of death laide before their faces that the sight thereof might withdrawe them from defiling themselues with those vices which commonlie doe followe after rioting and bellie-cheere and finalie as S. Ierome whether he did eate or drinke or whatsoeuer he did seemed to heare the terrible trompet sounding vnto iudgement so the readiest waie to please God and to auoide his heauie indignation is in our prosperitie while the euil daies come not euerie morning with Philip to cal into minde that we are men when we are abrode with the noble men of Aethiopia to thinke that we are but earth in our feastinges and triumphes with the Aegyptians to fore-think what we shalbe and with good S. Ierome in whatsoeuer we are doing to remember that a iudgement there must be yea and is neere at hand at which God wil bring euerie worke into iudgement with euerie secrete thing whether it be good or euil For theie which cal into minde what theie haue bine haue theie anie grace wil blush what theie are wilbe humble what theie maie be wil tremble And this treatise Right Honorable I thinke most meete to come from your Honors hands into the world First in respect of my selfe For greatlie I doe knowe and confesse that I haue bine bound vnto your Honor for manie great wordes of encouragement which it hath pleased you to giue me but especialie for that fauour which of late I found at your Honors handes and that when I least looked for the same the Lorde requite you for it and make me thankeful Secondlie in respect of the highnes of your calling For being as you are appointed the chiefest Iusticer vnder God and her Maiestie in this realme mee thinkes none either ought sooner to be a reader or wil more gladlie be a patron of God his iudgements than your Honor. Last of al in respest of their profite who are inferior persons both in the Church and common-weale For sure I am the more your Honor calleth into minde which thing your wisedome cannot be ignorant of the condition of the godlie in this life the more you wil being their special Patron by office administer both comfort vnto them which theie haue neede of and encouragement being manie waies by the wicked which make a praie of them dismaied while there is none almost wil helpe Thus I surcesse beseeching both your Honor in good part to accept these my labors and our Sauiour Christ who is ordeined of God a iudge of quicke of dead euerlastinglie to blesse you the virtuous Ladie your wife with your children and familie The 20. daie of Nouember Anno 1581. At your Honors commandement THO. ROGERS Faultes escaped Page 8. in the margine read Iauel Epit. p. 29. in the margine r. z Gal p. 31. line 3. r. doe theie p. 31. l. 11. r. nevv heauen p. 73. in the margine r. Smetonius p 74. l. 17. read by authoritie p. 88. in the margine r. g. Gen. 6. 3. The contents 1 THAT it is not onelie comfortable for the godlie to heare but also commendable for euerie Christian reuerendlie to entreat of the second comming of our Sauiour Christ. 2 Whether there shalbe an end of this world à resurrection of the flesh and à general iudgment or no. 3 Against such as thinke how the world neither had beginning nor shal haue an end 4 Against them which allowe the beginning but denie the end of this world 5 Against the Manichies and their adherenets who saie there shalbe no general iudgement nor resurrection of mankinde 6 Against H. N. or the Familie of loue who thinke that nowe the daie of iudgement is come 7 Against the fauourers of Hymeneus and Philetus who saide that the Resurrection is alreadie past 8 Against the Saturnians Valentinians c. who denie the resurrection of the flesh 9 That vndoubtedlie there shalbe à general iudgement of al flesh 10 Whether God doe iudge this present worlde or no. 11 Howe God doth iudge mankinde in this present world 12 Whether al the wicked be iudged in this world and whie these are suffered in the opinion of man to florish 13 Causes whie the godlie are afflicted 14 That the godlie deseruedlie for their sinnes are punished 15 That none be perfectlie righteous in this world 16 Whether the sainctes in this world endure greater affliction than other men and whie theie doe so 17 Where the bodies and soules of men doe remaine vntil the daie of iudgement FINIS CHAP. 1. That it is not onelie comfortable vnto the godlie to heare but also commendable for euerie Christian reuerendlie to
Tormentors spare them not or as our Sauiour saith Depart fro me you curssed into euerlasting fire c. Secondly the cause of their miserie Vnbeleefe It is in themselues not in God that they are condemned For God woulde haue al men saued and come vnto the knowledg of the trueth He that beleeueth not is condemned as in an other place He that beleeueth not shal not see life but the wrath of God abideth vpon him Thirdelie the waie to auoide this condemnation euen To beleeue Laste of al among other vane argumentes theie alledge these wordes of our Sauiour If anie man heare my wordes and beleeue not I iudge him not for I came not to iudge the worlde but to saue the world Wherebie they wil conclude howe there shalbe no general iudgement Vnto which place I saie that as was their first so must this also bee vnderstoode of his first cōming when he iudged not For at that time he brought and preached not the Lawe but the Gospel wherebie he declared howe and which waie they might escape the bitter and byting cursse of God his heauie indignation and be saued euen if they receaued the recōciliation promised which was himselfe by faith In his seconde comming he wil iudge the worlde For so is it plainelie setdowne We shal al appeare before the iudgment seate of Christ. And yet more plainlie if plainer it may be We must al appeare before the iudgement seate of Christ that euerie man maie receiue the thinges which are done in his bodie according to that he hath done whether it be good or euil In which places the wordes of the Apostle are most diligentlie to be considerd one saith we shal the other we must both of them import à necessitie of à iudgement to come and that of al men monie shal not saue the rich man nor might the honorable nor learning the student nor yeeres the aged nor weakenes the sicke nor anie thing anie man but Al must appeare and that before the Iudgement seate of Christ where he wil shewe himselfe to his foes terrible but amiable to his friendes CHAP. 6. Against H. N. or the Familie of Loue who thinke that nowe the daie of iudgement is come AMong al the sectes which haue bene since the Apostles time I am perswaded there is not one which hath bene either more foolishlie fantastical or more miserablie caried-away from y e truth vnto fables fantasies of mans grosse inuētion than I onelie except the most blasphemous companie of Papists that new disordered Familie of Loue as theie cal it And among al their errors displaied by one battered by another ouerthrown by à thir de I verilie doe thinke there is not one which for impietie is more abhominable than that which theie haue concerning the daie of iudgement When I name the Familie of Loue I vnderstand so many as know and defend the errors of H. N not those who knowe them not much lesse defend them For euerie one which leaneth vnto the sect is not priuie to their errors For the il-luminate Elders knowe right wel that manie which fauor them for the open shew of godlines that they see in them would vtterlie abhor them if they knew the dānable heresies Which priuilie they bring-in Therefore like subtile fellowes they disclose not them-selues but onelie vnto such as be either of no religion at al so readie like waxe to receiue the print of al opinions or sworne enimies against the Gospel of Christ as for those who zealouslie doe hunger and thirst after righteousnes and abhor al wicked opinions contrarie to the worde of God they make such not acquainted with their errors but feede them with faire wordes as they can wel enough either to make them in time euen to denie the Lord which hath bought them and so bring vpon them selues swift damnation or to be some countenance vnto their curssed sect For who neuer seeing their bookes nor hearing of their errors woulde thinke that to bee à Familie of vngodlines heresies which so discrete men sober women so ancient fathers so graue and so godlie matrons doe fauor Oh the subtiltie of Satan Oh the deceit and craft of men O dangerous daies O time of trial Notwithstanding as the venemous Adder lurketh manie times vnder the greenest grasse and as euerie thing which glittereth is not gold so vnder their faire shew of à vertuous life the elders doe hide venemous opinions and though theie haue the shew of Godlines yet they denie the power therof Euen tares they be like wheat false Prophetes vnder sheepes cloathing seducers yet like the ministers of righteousnes and as Cyril saith such as bite lik wolues though they would faine seme euē as simple as sheep so louing as lambes As their opinions extant to be seene iudged of al men do sufficientlie declare and shal appear euen by their errors which theie haue concerning the daie of iudgement had they no moe but them And what are theie I saide in the title of this Chapter and also in an other place howe theie holde not onelie that the daie of iudgement is nowe but also that is alreadie past as in the chapter following shalbe proued For confirmation of their former opinion I wil not frame an argument as I might wel and one doth wittilie by the verie wordes of H.N. after this sort Whatsoeuer the vngodded or vnilluminated Men out of the imagination or Riches of their owne Knowledge and of their Learnednesse of the Scriptures bring-foorth institute preach and teach is assuredlie al false and lies seducing deceit ful But the vngodded or vnilluminated men which are al the godlie learned that abhor the heresies of H. N. preach and teach that there shalbe à general iudgemēt of al mankind and à resurrection of the flesh Therefore it is false lies seducing and deceitful to preach and teach so If I should thus reason perhaps theie woulde saie I presse them too sore and as it were violentlie wrest à confirmation from their bookes Their owne words therefore for mee shal confirme what I saie That theie holde that the daie of iudgment is now he that waieth with iudgment these fewe places out of their owne workes wil easilie confesse I wil recite but three of them and that from sundrie of their workes omitting à great many both in the first Exhortation in the Instruction of the vpright faith in the Prophecie of the Spirit in y e Prouerbs of H. N and also in Elidad his exhortation Wherebie it maie be gathered that it is not à scape but à doctrine aduisedlie taught of H.N. and his scholers The first is this Beholde in this present daie the glorious comming of our Lord Iesus Christ with the many thousands of his Saints be commeth manifested which hath set himselfe Now vpon the seate of his maiestie for to iudge
of the 24. and 25. of Matthewe the first and the 17. of the Actes the 17. and the 21. of Luke the 2. Thessal 1 and the Epistle of Saint Iude. In al which places mention is made of the vtter destruction of the worlde and of the seconde comming of our Sauiour vnto the general iudgement and proue as wel that the daie of iudgement is come as that text where it is said Beholde I sende mine Angel or messenger which shal prepare the waie or make plaine the path before Me set afore most of their Bookes doth proue that H. N. is the messenger of Christ. Thus much against the Familie of Loue and this one opinion of theirs as wicked as it is strange and vnheard-of vntil these late yeares CHAP. 7. Against the fauorers of Hymeneus and Philetus who saide that the resurrection is alredie past AS had S. Paul in his time Hymeneus and Philetus so haue we in our time such as fauor Hymeneus and Philetus namelie the Familie of Loue who denie the iudgement to come and saie the resurrection is past Yet so I woulde not write of them did not both Christopher Vitel and also H. N. himselfe auouch the same For saith Vitel The Lord hath accomplished according to his promises through the spirite of Christ in him namely H.N. al that he hath spoken through the mouth of his seruants the Prophets And in this daie are al Prophecies fulfilled saith H.N. himselfe In which two places although expresse mention bee not made either of the iudgement or comming of Christ yet in that they saie Al Prophecies are fulfilled and that the Lord hath accomplished al that he hath spoken through the mouth of his seruants the Prophets they do comprehend the iudgement and comming of Christ so wel as anie thing els For the Prophets haue foretolde thereof As the Prophet Isaiah the Prophet Ezekiel the Prophet Daniel and others If therefore whatsoeuer the Lorde hath spoken by his seruantes the Prophets be fulfilled and the Lord hath fore-tolde by his seruants y e Prophets of à general resurrection iudgement and seconde comming of Christ Then is the resurrection iudgement and seconde comming of Christe come and past already euen by the verie words of the arch-pillers of the Familie Yet would I not thinke that so wretchedlie theie do erre had I not read that one of the Familie gaue-out that Christe was already come For one of the Familie being asked before manie witnesses touching Christ his comming vnto iudgement did answere plainlie that he was alreadie come Neither yet should I so conceiue of thē did I not finde that not onelie H.N. himselfe was but also the Lords deade are alreadie raised-againe Which opinion theie woulde neuer stand-in or defend if theie did thinke anie other resurrection to be than onelie à rising from sinne à casting-of of the olde man and à putting-on of the newe But as Hymeneus and Philetus were deceaued for y t theie deuided not the word of God aright so the Familie of Loue do so perilouslie erre because theie vnder stand not the worde of God aright For did theie so theie would confesse and beleeue not à single but à double not à spiritual onelie but à corporal resurrection also wherof the one which is spiritual must go before the other that is corporal Wherefore to auoide the error of the aboue mentioned we are to beare in minde y t there is à twofold resurrection of the dead one spiritual of the mind the other corporal of the bodie When I saie there is à spiritual resurrection I meane not that the Soule or Spirite can die and be raised vp-againe For the soule is immortal But the spiritual resurrection is when à man who was dead in sinne through the preaching of the Gospel is reclamed frō the death of vngodlines vnto life that is vnto faith and knowledge of Christ wherebie he is made à new creature According as Irenaeus doth saie Agnitio Dei renouat hominem that is the knowledge of God maketh à new-man For as there is à double death to wit à spiritual and à corporal so is there á double resurrection He is spiritualie dead though he seeme healthful in bodie who is à blasphemer à traitor an adulterer an vserer à murtherer c. For he is as à dead man in the sight of God Euen as we count him who either hath done some horrible fact worthie death against the lawes of man or else is condemned to die but for à dead man because he standeth at y e mercie of the magistrate either to be saued or cast-awaie as our phrase is He therefore who by the preaching of the Gospel is sorie for his sinnes and beleeueth that through the bloode of Christ al his offences are washed and wypt-awaie and through the virtue of his faith doth so fight against his wicked affections that he is become à newe man that is of à blasphemer à continual praiser of God of rebellions obedient of incontinent pure and chast of an vserer à free lender yea à liberal giuer of à murtherer à careful preseruer of mē c. this man I saie through the power of the holie Ghost is raised from the death of sinne and risen with Christ. Which spiritual resurrection as euennowe I saide must goe-before the corporal resurrection For vnlesse we arise spiritualie by Faith vnto newnes of life let vs not looke to rise-againe corporalie vnto eternal life For our Sauior doth doth saie Theie shal come-foorth that haue done good vnto the resurrection of life but theie that haue done euil vnto the resurrection of condemnation So then if anie man desire to liue eternaly in the sight of God and to be à partaker of the felicitie to come let him first arise from sinne beleeue that his offences are pardoned through the death of Christ and spende the time he hath in this worlde godlie righteouslie and soberlie and assuredlie he shalbe raised at the second resurrection vnto eternal life The corporal death is when as the soule doth forsake the bodie and the bodie returneth vnto duste where out it was taken Which bodie we Christians doe beleeue shal rise-againe at the daie of iudgement But the fauorers of Hymeneus Philetus wil not be so perswaded to thinke And therefore because theie vnderstande not the Scriptures aright theie holde that there is onelie à spiritual resurrection But the Scripture doth so wel speake of à corporal as of à spiritual For as it is written ye which were dead in sinnes and in the vncircumcision of your flesh hath he quickened-together with him which is the spiritual so is it wtitten The dead shalbe raised-vp incoruptible and we shalbe changed For this corruptible must put on incorruption this mortal must put on immortalitie which is
iudgement shalbe pronounced against al the wicked Furthermore wars famine pestilence afflictiō al temporal corporal punishments in common weales what are theie but arguments of euerlasting torments to come for sinne and wickednes after the general iudgement Finalie we are to beleeue y t the lawes of God were not giuen out in vane but that God as he requireth an exact performance of them so if hee find not y e same he wil seuerely punish y e transgressors according as it is written Curssed be he that cōfirmeth not al the words of this Law to do them Wherbie it maie be gathered thē an vniuersal iudgemēt must come wherin this cursse shalbe executed vpon y e wicked the righteous receiued into y e felowship of y e saints And as that Moral Lawe of Moses was not giuen-out in vane so neither hath God written the same in the minde of euerie man in vane For so manie as haue sinned without the Law saith Paul shal perish also without the Law and so maine as haue sinned in the Law shalbe iudged by the Law For when the Gertiles which haue not the Lawe doe by nature the things conteined in the Lawe theie hauing not the Lawe are à Law vnto themselues which shewe the effect of the Lawe written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing At that daie when God shal iudge the secrets of men by Iesus Christ according to my Gospel In which wordes of Paul it is euident that as the wicked shal perish for breaking of the Law of God whether it bee the written Lawe or of Nature so is the time expressed when destruction shal come vppon the wicked namelie when God shal iudge the secrets of mē by Iesus Christ. There shalbe therefore à general iudgement CHAP. 10. Whether God do iudge this present world or no. BVt one perhaps wil saie yea I thanke God I vtterlie detest al such as either doubt-of or anie waie denie the general iudgemēt to come I beleeue it shal come and I praie God it maie come this weeke before the next For doubtlesse wee had neede of à iudgement wee haue lacked iustice à great while too to long hath god neglected his seruants too to long hath he winked at the vngodlie and suffered his faithful children either with pouertie or with infamie or with slauerie or with per secutiō or with one crosse or other to be afflicted where-as the wicked theie doe continue for riches welthie for health lustie for auctoritie of countenance euerie waie at their hearts ease florishing iocunde and happie This I knowe manie doe thinke and some comparing the state of the godlie in this world and of the wiked together wil not let to saie so much not considering that by such words they vtter out as dangerous and damnable opinions as anie of them are which they doe detest Wherefore albeit when I tooke this discourse in hand I thought not to handle this question yet because I see both how it springeth of y e premises is also very needful to be discussed in these wicked daies and the handling thereof beside wil much confirme the mindes of the weake aduance the glorie of almightie God I wil alleage such proofes for the affirmatiue part as no cause I hope shalbe left of doubting whether GOD hath care of this seruants or doe iudge mankinde in this world Thou therefore who saiest God hath no care of the godlie in this worlde answere I praie thee is hee their father If thou saiest No thine wordes shal condemne thee For thou saiest in thy daielie praier O our Father If thou saiest Yea then hath he à fatherlie affection toward his children For can a woman forget her childe and not haue compassion on the sonne of her wombe Though theie should forget yet wil not God forget his children God then doth not forget naie he cannot but haue à care of the godlie because they are his children If therefore without great follie it cannot bee saide that earthlie fathers wil neglect their children without extreme folishnesse thou canst not saie God neglecteth the godly because he is their father Againe is he their Lord If thou saiest No whie dost thou serue him whie dost thou feare him whie doest thou dreade his displeasure if thou saiest yea then doth he gouerne and if he gouerne hee doeth iudge For where à gouernement is there is also administration of iustice If therefore without great absurditie it cannot be denied y t he is à Lord without foule absurdities thou canst not deny that he iudgeth because he is a Lord. If thou saiest he is à Lord but in litle he doth not the office of à Lorde he executeth no iustice in sayeng so thou bewraiest thy madnes For what realme naie what towne naie what house naie what one man can prosper without à gouernour For an house without an inhabiter commeth quicklie to decare à ship without à master goeth to warcke and à bodie without à soule cannot liue and do wel So Lactantius Then if smal things in the iudgemēt of the wise must needs be gouerned the whole worlde is gouerned and if gouerned then iudged For hee that is à gouernour is a iudge If therefore without meere madnesse it cannot bee saide that smal thinges can continue without gouernours it is extreme madnesse to saie God iudgeth not the worlde because he is gouernour of the same He gouerneth the world thou wilt say but hee iudgeth not among men for the innocēt are oppressed of the wicked But listen can God thinkest thou iudge the whole worlde and yet not iudge à part Or wil he gouerne things senselesse and liuelesse and neglect reasonable men Againe if he be à iudge and yet doe no iustice what doest thou make him but à rechles careles person one that fetteth al at sixe and seuen not caring which end goeth-forward which thing thou canst not conceiue in thy mind much lesse report without great impudencie and assure thy selfe God wil not hold thee giltlesse for thinking so of him who is onelie wise Last of al I aduise thee O mā take heed what thou saiest for if thou grant as thou canst not denie that God iudgeth al men and yet saiest the innocent are punished or oppressed without iust cause whie and the wicked cherished then is he not à righteous iudge and if not righteous then à tyran which is blasphemie be it either thought or spoken Wherefore laie thine hand vpon thy mouth These are good reasons thou confessest If they bee they wil perswade thee bee thou à reasonable man Happilie thou lookest for scripture Wouldst thou haue it proued that God doth iudge God is the iudge of the whole world He sitteth in his throne and iudgeth right That God hath care of y e godly Behold the eie of the Lorde is vpon thē that feare him vpon
yet through his wisedome he wil haue the ciuil magistrate to punish such and that partlie that others maie be terrified by their punishment from following their example but especialie that notorious offenders maie haue notorious and deserued correction Againe he iudgeth by the ciuil Magistrates when throgh strength of armes and force of warre the innocent are defended against al enimies whatsoeuer be theie domestical or forreigne vsurpers of anothers kingdome or Tyrants in their owne And theie who take such warres in hand are saide to fight the Lordes battel as both Ioshua Dauid Machabeus did praised be God our renoumed Queene doth both in defending her loial subiects against al enimies and in protecting the oppressed against vsurpers By himselfe the Lord also doth iudge and that diuerslie And though in al his workes he be maruelous yet most wonderful is he in those his iudgements For he iudgeth secretelie and he iudgeth openlie he iudgeth particularlie some he iudgeth vniuersalie al mē by himselfe By his secrete iudgement he stirreth-vp the hearts of man against man manie-times and againe maketh some to be extraordinarilie fauoured This do the godlie note And therefore when either theie do finde for loue enimitie for good wil hatred for benefites ingratitude or get y ◠friendship which theie neuer looked for the one theie impute vnto the righteous iudgement of God for their neglecting his loue requiting his friendship with vnkindenes his manifold good turnes with vnthankfulnes and for the other theie crie with the Psalmist To come vnto preferment is neither from the East nor from the West nor from the South but God is the iudge he maketh low and he maketh hie By this iudgement the Lord both taketh awaie good magistrates sometimes turneth the heartes of Princes and changeth the state of Common-weales For à true sentence is that of Cominaeus God suffereth no wickednesse to goe vnpunished although sometime it be long ere he take vengeance For so often as we see anie notable alteration in mightie Princes we ought certainlie to persuade our selues that it proceedeth from the iustice of God And by this iudgement he succoureth yea and preserueth his Church miraculouslie from destruction and also punisheth the enimies of the same from time to time Secretelie also the Lorde doth iudge when hee toucheth the minde of man with the feeling of sinne and wickednes And this iudgement of God if the holie spirite be not assistant is vnportable For herebie diuers haue desperatelie finished their lines as Kain Iudas and in our age Franciscus Spira By this iudgement diuers which seeme in manie outward and worldlie respectes as either for authoritie or for their nobilitie or for their places or for their learning or for their profession or for their wealth happie yet are theie by the testimonie of their gnawing conscience which accuseth them continualie of hainous and manifolde crimes in à curssed state and condition Last of al when the wilful despisers of God his mercies preached by the Gospel and the malitious resisters or peruertors of his worde be deliuered-vp into reprobate mindes wherebie there take darkenes for light sower for sweete for trueth falsehoode wickednes for holines superstition for true religion mans fantastical imaginations for the verie seruice of God and folowe without remorse of conscience or sense of wickednesse sinne and that with greedinesse what is it but the secrete yet righteous iudgements of the Lord Secondarilie without the ministerie of man God iudgeth by himselfe openlie to the sight of the worlde by diuers means as by the fire somtime by water somtime by the earth sometime c. By which and such like the Lorde in his iustice doth punish vs in these daies manie times So haue we bine by great fires great inundations great earth-quakes great plagues corrected yet verie mercifulie For we are neither consumed of fire as Sodome was nor drowned of water as the olde world was nor swallowed-vp of the earth as Korah Dathan and Abiram were and that not because we are more innocent nowe in the sight of God than theie were nor God is either lesse righteous that he wil not or of lesse power that he cannot punish so seuerelie as euer he did for both we are by so much more wicked thantheie were as we contemne greater benefites than euer theie enioied and God also is as righteous for iustice and for his power as mightie as euer he was For he is the Lorde and changeth not But of his infinite mercie he bringeth vs not vnto vtter confusion but punisheth vs by litle litle because we should amend Thirdlie by himselfe God openlie punisheth particular men and that notoriouslie that others maie beware Thus hath he punished long-ago both Herode Antipa for his crueltie and Herode Agrippa for his pride and Cerinthus and Arius curssed heretikes for their blasphemies and the enimies of Narcissus for their periurie and Hatto of Maguntia for insatiable couetousnes and crueltie and Dalburgius of Wormes in Germanie for his lewde and vnchaste conuersation and to omit à number mo Frier Bacon for his familiaritie with Satan For one of those Herodes hee threwe from hie authoritie downe to extreame beggerie the other was eaten-vp of vermine Cyrinthus was bruzed into peeces with the fal of an house the bowels of Arius gushed-out and so horriblie ended his daies one of Narcissus his enimies with fire another with an odious sicknes y e third hauing lost his eies with weping perished miserablie Hatto was pursued yea at y e lēgth deuoured of Myce and Rats Dalburgius going to naughtie companie in the night fel into à cellar and so tooke his death and Frier Bacon pined-awaie with hunger hauing both à greedie desire to eate and plentie of meate to feede-vpon And of verie late yeares what notable and howe manie examples of God his iudgements against wickednes haue we seene What à death came Anne Auerie à notable example of auarice for her wilful periurie vnto How died widowe Barnes because she wold haue defrauded her owne children of their portions of goods due vnto them by Lawe Howe desperatelie did father Lea finish his life for bearing false witnesse to à matter Howe died one Thomas Hil at Feuersam in Kent for murthering his owne Mother Did not the verie excrements of Anne Auerie come-out of her mouth Was she not stroken with such à sickenes and that sodenlie that neither her feete could moue nor her mouth speake nor anie member of hers in à manner do the duetie it should Died she not odiouslie in à stinking stable for her abhominable couetousnes and periurie Fel not widowe Barns out of an hie windowe and so brake her necke Did not Father Lea dispatch himselfe with à rustie knife and that two yeares after hee had forsworne himselfe And did not fiue smal points strāgle in strange
manner Tho. Hil Read the litle treatise intituled A viewe of examples if thou haue the French tongue reade also the Booke intituled Des grands redoutables iugemens punitions de dieu aduenus au monde c. and there thou shalt see that punishments haue bine executed vpon some one or other for the violating of euerie commandement of the Lord. The which and such like examples God he sendeth daie by daie that men should know consider how that maie happen vnto euerie forsworne blasphemous wicked person which happeneth to anie Finalie God as he iudgeth particularlie some for some special sinnes so he iudgeth vniuersalie al men when he taketh them out of this worlde by death For the wages of sinne is death Of which sith euerie man is guiltie no man escapeth the punishment of sinne which is death For it is the condition of al times Thou shalt die the death And it is appointed vnto men that theie shal once die For so much as al men haue sinned But the law of the spirite of life which is in Christ Iesus hath freed vs from the lawe of sinne and of death whie therfore doe we die and are not forth-with clothed with immortalitie I aunswere with Bernard It is that the trueth of God maie be fulfilled For seeing God loueth mercie and trueth man is to die because he prophecied that he should yet shal rise-againe least God seeme to forget his mercie So therfore death although it beare not dominion alwaie yet notwithstanding it abideth for the trueth of Gods sake or for à time in vs euen as sinne although it nowe raigneth not in our mortal bodies yet are wee not without the same The thirde manner of God his iudgements is both by himself by man too As when he not onelie suffreth y e Magistrate to punish the bodies but also himselfe tormenteth y e minds of malefactors by himselfe Exāples of which his iustice I wil recite two one shalbe of à murtherer executed at Vienna named Paul the other of Muntzer the traitor put to death in Germanie For Paul hauing not onelie robbed his owne master of that monie which with great paines and toile he had gathered for the reliefe of him and his in necessitie but also murthered to make his waie sure first his felowe workman then à maide seruant then his master next his mistres and last of al à poore young infant à maiden childe and being miraculouslie by God himselfe apprehended at Ratisbone à citie distant from Vienna 50 Germane miles deliuered into the hands of the magistrate by them conueied to the place where that horrible fact was perpetrated and there according to the lawes of that countrie adiudged vnto à most bitter death amid his paines which were most greeuous to fleshe and blood he openlie confessed y t al his bodilie torments did not so much afflict his flesh as the last wordes of the poore infant and innocent whome among the rest he had murthered did torment his minde For when he came with bloodie hands to kil her y e sweet babe entreated him earnestlie to saue her promising y e best thinges which she had for a recompence of his mercie in these words O Paul good Paul do not thou kil me and thou shalt haue al my poppets whensoeuer thou wilt Those words from the time hee had murthered her were as corosies at his heart and at his death as the paines of hel to his soule so testifieth à good and à godlie wtiter Muntzer also being readie to be put vnto death for raising the poore Countrie-men in Germanie against their leige Lordes and gouernours was so vexed in minde that such as stoode by him when he was to be executed might sensiblie heare his heart to pant shake and beate-againe so did God for his part shewe his iudgement vpon him for his wickednes as witnesseth D. George Maior CHAP. 12. Whether al the wicked are punished in this worlde and whie theie are suffered in the opinion of man to florish IF God then so fauour iustice some wil saie he should iudge and punish al the wicked in this world He should in deede and he doth For there is not à wicked man vpō the earth whome God in his iustice one waie or oother either by his Magistrates or by himselfe either by his secrete or by his open iudgements either by an accusing conscience or by casting him of into à reprobate minde either by sickenes or by pouertie by aduersitie or by prosperitie doth not punish But it maie be obiected to haue à guiltie conscience is an heauie crosse and to be vtterlie forsaken of the Lorde and possessed of Satan is of al the sorest plague which can fal-vpon man in this world aduersitie also is à grieuous punishment but that prosperitie can be à crosse that is a Paradoxe in the opinion of the world I grant it is so For so theie haue alwaies thought Therefore the Romans with Cicero the enimies of Iob the aduersaries of Paul in their owne eies were the Turks as theie thinke themselues are happie And why The Romans had al the world as it were in subiection Iob his enimies liued at their heartes ease Paul his aduersaries were not touched with aduersitie as theie thought y e Turks doe florish Wheras contrariwise y e Iewes with Cicero Iob euen of his friendes Paul of the barbarous people Christians of the Turkes are iudged accurssed But whie The nation of the Iewes are vanquished are carried from their natiue countrie are deteined in captiuitie said Cicero Iob was in miserie And who euer perished being an innocent or when were the godlie destroied saide the fained friends of Iob Paul had a viper vpon his hande Therefore he is à murtherer and though hee haue escaped the sea yet vengance wil not suffer him to liue saide barbarous people Christians are but fewe for number and for power nothing so mightie as they haue bene theie endure much affliction and trobles in respect of others therefore they are not the sonnes of God saith Mahomet These are the rash and sinister opinions of the world When god sendeth prosperitie hee loueth but when aduersitie doth come hee hateth But the godlie are of an other minde For albeit when such as feare God enioie prosperitie they thinke it an argument of his fauor yet when the wicked haue the same in their iudgemēt it is a token of his displeasure Therefore Augustine in à certaine place doth saie The men of this world are vnhappilie happie that is in their wealth theie are poore in their health sicke and in their felicity they are accurssed For when the Lord seemeth not to be angrie at al with the wicked he is most displeased So Bernard when God is not angrie as mē thinke he is most angrie And this may appeare to be true both in the Romans in respect of the