Of the ende of this world, the seconde commyng of Christ a comfortable and necessary discourse, for these miserable and daungerous dayes.

To the most reuerend Fathers in Christ, Edmond by the permission of almightie God, Archbyshop of Canterbu∣rie. &c. and Iohn Byshop of London, Thomas Rogers wisheth the true felicitie of this lyfe, and eternall happi∣nes by the comming of Christ.

IT was the saying of Cambyses, (reue∣rend, and in Christ most honorable fa∣thers) that Cities would floorish wel in prosperitie, if the inhabiters of them were watchful, and still imagined their enemis to be at hād. That which he said for the prosperous estate of a commō weale,* 1.1 dyd our Sauiour saye, for the happye successe of all Christians. And both tende to shewe, that, whe∣ther wee respect the safetie of our bodyes here on this earth, or the saluation of our soules in the kingdome of Christ, wee may not be in our cal∣lings either idle, carelesse, or secure. But yet, such is our nature, wee rather obey the woordes of Cambyses, for temporall prosperitie, than the warnyng of Christe, for eternall happynesse. W••ereby it comes to passe, that we haue com∣monly

fayre bodyes, but deformed soules: much goodes, but litle goodnes: and glorious wee seeme in the sight of men outwardly, but odious inwardly in the eyes of God. For it is harde to finde a man (saith Aristotle,* 1.2) which in prosperitie is not proude, disdainful, and arrogant, of which sort are they, whom strength, whom riches, whō clientes, whō authoritie, whō fauour of mē hath exalted. And so inioying their harts desire, they are of this mynd, that no aduersitie cā hurt them. And what is that, but as Dauid said, The vngodly hath saide in his hart, tushe,* 1.3 I shall neuer be caste downe, there shall no harme happen vnto me. But the fayrest Oke is soonest cut down: the fat∣test Oxe is readyest for slaughter:* 1.4 and the felici∣tie of fooles, is their owne destruction. For how sodainely doo they consume, vanishe,* 1.5 and come to fearefull ende: yea, euen as a dreame are they, when one awaketh.

As our Sauiour thought the doctrine against securitie, most profitable for his Disciples, and all mankynde: So hath his faythfull seruant the Author of this booke, supposed the same moste necessarye to bee spoken of, in these miserable dayes. And this was the cause and ende where∣fore this Treatise was first written, namely, that by reciting the signes and tokens of dangers im∣minent, and of the worlds destruction, he might draw the wicked from securitie, and driue them to a care of godlynesse and vertue. A godly,

zealous, and learned woorke, and gratefull, no doubt, to all good men. Hippocrates forewarned the Grecians of a greeuous plague, which was nigh at hande, and for his good admonition he was honoured as Hercules, and obeyed as a god. The Athenians for telling them the perils which they were like to fall into,* 1.6 erected to Berosus a goodly Image with a golden tongue. The Greci∣ans to Hippocrates, and the Athenians to Berosus were neuer so bounde, as all Christians to Schelton, for this learned booke. For herein the tokens of the ruine, not of one Citie, as of Athens: nor of one Countrie, as of Greece: but of all the worlde, are set downe. And here may be seene the wayes to preuent the destruction, not of body alone, as were those of Hippocrates and Berosus, but of body and soule from euerlastyng paine in the pyt of hell. So that more cause haue Christians to be thankfull to this author, than were the Athenians and Grecians to both them. Notwithstanding he desireth not (though his deserts be vnspeakeable) to be honoured with the rites of Hercules (suche idolatrie he abhorreth) nor to be kept in memo∣rie with a glorious Image (such memoriall he misliketh) he only craueth that Christiās would weigh what is said, and looke to them selues: he seeketh the saluation of all, not his owne glory. But howe soeuer he be esteemed of others, I trust your Lordships wyll like of this woorke: and so like it, that ye wyll allowe it: and so allowe it,

that yee wyll both against the euyll woordes of the enuious, and the captious tongues of malici∣ous persons, willingly protect it. It pleased the Author, to chuse for Patrons, at the first, two noble Earles: but mee thinkes none so meete for defence thereof, being a Spirituall Discourse, as Spirituall men: and because it tendes to the cut∣ting away of securitie, who better Patrons than they, whose office is to be vigilant, whereof they haue their names? And among Bishoppes, who fitter than they, whose authoritie is such, as none may better, and zeale so great, as none wyll soo∣ner seeke, and promote the glorye of God? Wherfore I trust, both because it is diuine, your Lordships wyll vouchsafe: and because it was wel accepted by two worthy men, but yet Tem∣poral, your honours wyll much more willyng∣ly allowe the same, being Spirituall. And that you may doo so, God, for whose glory it was first made, and is nowe translated, put into your myndes.

Your Graces, and Lordships most humble, at commaundement, Thomas Rogers.

Notes

• * 1.1

  Matth. 14.25. Mark. 13. Luk. 21.
• * 1.2

  Aristot lib. 2. Rhetor. ad Theodecten. cap. 10.
• * 1.3

  Psalm. 10.
• * 1.4

  Prouerb. 1.
• * 1.5

  Psalm. 73.
• * 1.6

  Cardanus de rerum varie∣ta••e.